The Karma Kagyu lineage of tibetan buddhism traces its origins to Shakyamuni Buddha through Marpa the Great Translator, who three times traveled to India to bring back authentic Buddhist teachings to Tibet. His teacher, Naropa, received the lineage transmission from Tilopa and so on, back to the Buddha himself. Marpaʹs most famous student was the greatest yogi in all of Tibet, the renowned Jetsun Milarepa, who passed the teachings on to Gampopa, who in turn transmitted the teachings to the First Karmapa, Dusum Khyenpa. Since then, the Kagyu Lineage has been headed by a succession of reincarnations of the Gyalwa Karmapa. The line of the Karmapas is said to be self‐announced, because each incarnation leaves a letter predicting his next rebirth. All great Kagyu teachers regard His Holiness Karmapa as the embodiment and source of all of the blessings of the lineage. 455 456 The Lineage of the Kagyu Kagyu Office 12‐2006 The great Indian yogi Tilopa, the most important source of the Kagyu order The Kagyu school of Tibetan Buddhism traces its origin back to Buddha Shakyamuni. The most important source of the Kagyu order is traced back to the great Indian yogi Tilopa (988‐1069), one of the 84 mahasiddhas of India, who first developed the spontaneous insight. He gained this realization through the methods that were taught by the historical Buddha Shakyamuni to his closest students, methods that continued to be practiced during the time of Tilopa. In turn, the realization or these masters was passed down to their disciples through the great forefathers of the lineage: Indian mahasiddha Naropa, Marpa‐the great translator, Milarepa‐the greatest yogi of Tibet, and then to Gampopa‐whose coming was prophesied by the Buddha. The lineage of the Kagyu emphasizes the continuity of oral instructions passed on from master to student, from whence the name ʺKagyuʺ derives. On this page, we provide information on the following topics regarding the Kagyu Lineage: Kagyu Scriptures Tantra and Mahamudra Journeys Four Main and Eight Additional Lineages Kagyu Seats in Tibet and Exile The Head of the Kagyu Lineage Kagyu Scriptures The general Buddhist canon of the Kagyur (bkʹa ʹgyur) ‐ ʺtranslated words of the Buddha,ʺ and Tengyur (bstan ʹgryur) ‐ ʺtranslated treatisesʺ provides the primary sources for the Kagyu lineage. In addition to that, the lineage relies on many hundreds of volumes from the Kagyu masters, starting with the Indian mahasiddhas, Tilopa, Naropa, as well as from the Tibetan yogis, Marpa, Milarepa, Gampopa, the Karmapas, and other great masters of all the kagyu lineages. Some of the most distinguished works of the Kagyu Tibetan masters are the works of Marpa, the Vajra Songs Of Milarepa, the Collected Works of Gampopa, of the Karmapas, of Drikhung Kyöppa Jigten Sumgön, and of Drukpa Kunkhyen Pema Karpo, and the works of many other masters too numerous to be counted. The Karmapas played a very important role in the preservation of the lineage through contributing to the Kagyu lineage scriptures. For example, the first Karmapa, Düsum Khyenpa (1110‐1193), second, Karma Pakshi (1206‐1282), and ninth, Wangchuk Dorje (1556‐1603) are known for their exceptional accomplishments in meditation and their contribution of writings mainly focused on the practice lineage. The third, Rangjung Dorje (1284‐1339), the seventh, Chödrak Gyatso (1454‐1506), and the eighth, 457 Mikyö Dorje (1507‐1554), are renowned for their scholastic works in sutra and tantra commentaries. The tenth, Chöying Dorje (1604‐1674) was a great artist and poet. Later in 19th century master, Jamgon Kongtrul the Great (1813‐1899) compiled the ʺTreasury Of The Kagyu Mantraya,ʺ which became one of the main sources of instructions, tantric empowerments, and sadhanas for the Kagyu lineage. Tantra and Mahamudra journeys The Kagyu lineage practices the quintessential points of both sutra and tantra teachings, with a special focus on the tantric teachings of the Vajrayana and Mahamudra teachings. In this tradition, there are two major paths: (1) the path of skilful means and (2) the path of liberation. 1) The Path Of Skilful Means (thabs lam) is the path of tantra or vajrayana that is rich in methods or skilful means. This path includes the journey on the four levels of tantras ‐ 1. Kirya‐tantra, activity or action tantra, 2. Charya‐tantra, engagement or performance tantra, 3. Yoga‐tantra, intensive spiritual practice, 4. Anuttarayoga‐tantra, unsurpassed or unexcelled yoga tantra. The last tantra has three main parts, the father tantra (pha rgyud), the mother tantra (ma rgyud), and the non‐ dual tantra (gnyis med rgyud). The Kagyu lineage emphasizes these three tantras in general and the mother and the non‐dual tantra in specific. All tantric practices are basically comprised of two main elements ‐ training in the Development Stage (bskyed rim or Utpatti‐krama), the visualization practices, and training in the Completion Stage (rdzogs rim or Sampanna‐krama), the fulfillment, perfection, or dissolving stage practices. The Development Stage of the Tantric Yidams (yi dam ‐ enlightened mind manifesting in different forms of the deity) practice in the Kagyu lineage is taught through a variety of Tantras and Yidam practices. The three main Tantric Yidam practices that are unique to the Kagyu School are Vajrayogini (rdo rje phag mo), Cakrasambhava (khor lo sde mchog), and Gyalwa Gyamtso (rgyal ba rgya mtsho). There are also some tantric protector practices such as the different forms of Mahakalas, and others. The Completion Stage of the innermost tantric practice is taught to be the most sacred and profound of all levels of tantric practice. This includes the practices of Prana (rlung), Nadi (rtsa), and Bindu (thig le). One of the heart essences of Kagyu lineage practices is the Completion Stage (rdzogs rim / Sampanakrama) practice of the Anuttarayoga Mother tantra, which is known as the Six Dharmas Of Naropa (nA ro chos drug), widely known in the west as the Six Yogas Of Naropa. This lineage of tantra continues in the present day in all schools of Kagyu and especially in the Karma Kagyu lineage. 2) The Path Of Liberation (grol lam) is the practice of the most renowned Mahamudra (phyag rgya chen po), or The Great Seal, which is the highest meditation training and the unique feature of the Kagyu tradition. In Gampopaʹs lineage, there are three ways of giving the Mahamudra instructions or the three types of Mahamudra. These three types of Mahamudra traditions are 1. the Sutra (mdo lugs) Mahamudra, 2. the Mantra (sngags lugs) Mahamudra, 3. and the Essence (snying po lugs) 458 Mahamudra. Gampopa, whose coming was prophesied by the Buddha, taught Mahamudra in these three different ways and this has become a tradition in the Kagyu lineage. This tradition and the lineage is continued to the present day. While taught in all Kagyu Schools, it is taught very clearly in the Karma Kagyu lineage. Both aspects of Tantra and Mahamudra teachings are connected to the direct understanding and realization of the nature of the mind, known in this tradition as the ʺordinary mindʺ (thamal gyi shepa) and the ʺvajra mindʺ (sems kyi rdo rje). These two main tracks of meditation practice and instruction are common to all schools of the Kagyu lineage in general, with respect to the terms of the Four Tantras or the pattern of ground, path, and fruition Mahamudra key instructions. However, there are slight differences in how these aspects are presented and the methods of approach to Tantra and Mahamudra. Four main and eight additional lineages Gampopaʹs Dakpo Kagyu tradition gave rise to four main or major schools founded by his accomplished disciples. The Four Main Schools I) The Phaktru (ʹphag gru) Kagyu Deshek Phakmo Trupa Dorje Gyalpo (1110‐1170), who was one of the main students of Gampopa and is especially known for his realization and transmission of the Mahamudra lineage, founded this lineage of the Kagyu school. He also founded a monastery in the Phakmo area, which was later called Densa Thil. Many additional schools of Kagyu lineage grew from Phakmo Trupaʹs disciples. II) The Kamtsang (kam tshang) or Karma (kar ma) Kagyu The First Karmapa, Düsum Khyenpa (1110‐1193), who was one of the main students of Gampopa, founded this lineage of the Kagyu School. In 1139 C.E., at the age of thirty, Düsum Khyenpa met Gampopa and became his disciple. This tradition has remained strong and successful due mainly to the presence of an unbroken reincarnate line of the founder, the successive Karmapas. All the successive incarnations of the Karmapas are very well know in every part of Tibet and among all Tibetan Buddhist practitioners, for their accomplishments in meditation, scholarship, and the activities of benefiting beings. His Holiness the Sixteenth Gyalwa Karmapa, Rangjung Rigpe Dorje (1924‐1981) was the head of the entire Kagyu tradition. His incarnation, His Holiness the Seventeenth Gyalwa Karmapa, is now living in India as an exiled Tibetan refugee. The Karma Kagyu lineage has played a very important role in preserving and continuing, not only the Karma Kagyu, but also the entirety of the Kagyu transmissions that have been passed down from Marpa, Milarepa, and Gampopa. The Karma Kagyu lineage is the most influential of the Tibetan buddhist lineages outside Tibet, and this tradition is studied and practiced all around the world today. 459 III) The Tsalpa (tshal pa) Kagyu Lama Zhang, otherwise known as Yudakpa Tsondu Dakpa (1123‐1193), whose main teacher was Wangom Tsultrim Nyingpo, a student of Gampopa, founded this tradition. He is also the founder of Gungthang monastery and had many learned students. IV) The Barom (ʹbaʹ rom) Kagyu Barom Darma Wangchuk, a student of Gampopa, founded this tradition. He was also the founder of Barom monastery in the northern Latö region of Tibet and the name of the tradition came from this. Eight Additional Schools: The eight additional or sub‐schools of the Kagyu lineage have developed within the Phaktru Kagyu. 1. The Drikhung (ʹbri gung) Kagyu was founded by Drikhung Kyopa Jigten Sumgyi Gönpo (1143‐1217). Drikung Kyapgön Chetsang Rinpoche (b. 1946), who resides in Dehradun, India, is the present head of the Drikhung Kagyu lineage. 2. The Drukpa (ʹbrug pa) Kagyu was founded by Drupchen Lingrepa Pema Dorje (1128‐1188), a student of Phakmo Trupa, and his disciple Chöje Tsangpa Gyare Yeshe Dorje, (1161‐1211). They founded the first seat of this lineage, Namdruk Monastery in central Tibet. Later, Kunkhyen Pema Karpo (1527‐1592) founded the Druk Sang‐ngak Chöling in southern Tibet, which became the main seat of this lineage. Kapgön Drukchen Rinpoche, who lives in Darjeeling, India, is the present head of the lineage. This lineage, adopted as the state religion of the Kingdom Of Bhutan, originally was brought there by the great Drukpa Kagyu master Shaptrung Ngakwang Namgyal and flourished in Bhutan throughout the centuries. His Holiness Je Khenpo of Bhutan and the present King of Bhutan Jigme Senge Wangchuk are the head of Drukpa Kagyu in Bhutan. 3. The Taklung (stag lung) Kagyu was founded by Taklung Thangpa Tashi Pal (1142‐ 1210). Taklung Shapdrung Rinpoche, is presently heads the lineage, along with Taklung Matul Rinpoche and Tsatrul Rinpoche. 4. The Yasang (g.yʹa bzang) Kagyu was founded by Zarawa Kalden Yeshe Senge (? ‐ 1207 d.), a student of Phakmo Trupa, and his disciple Yasang Chöje Chökyi Mönlam (1169‐1233). Yasang Chöje founded the Yasang or Yamsang (g.yam bzang) monastery in 1206 C.E. and the name of the lineage came from that. 5. The Trophu (khro phu) Kagyu was founded by Rinpoche Gyatsa, nephew and a student of Phakmo Trupa, and his disciple Trophu Lotsawa Champa Pal (1173‐1225). Trophu Lotsawa founded the Trophu monastery and institute in the Tsang region of central Tibet and the name of the lineage derives from this. 6. The Shuksep (shug gseb) Kagyu was founded by Gyergom Tsultrim Senge (1144‐ 1204), who was a student of Phakmo Trupa. He founded the Shuksep monastery in 460 1181 C.E., in the Nyephu area in the Chushur region of central Tibet, from whence comes the name of the lineage. 7. Yelpa (yel pa) Kagyu was founded by Yelpa Drupthop Yeshe Tsekpa (century?) who founded the monasteries in Yelphuk. 8. Martsang (smar tshang) Kagyu was founded by Martsang Sherab Senge, a student of Phakmo Trupa. Shangpa Kagyu The Shangpa Kagyu, one of the main Kagyu lineages, was founded by the great yogi, Khyungpo Nyaljor (978‐1079). Khyungpo Nyaljor traveled to Nepal where he met Acharya Sumati and received training as a translator and then traveled to India. He received teachings from one hundred and fifty scholars and yogis and mastered the vajrayana teachings. Khyungpo Naljorʹs main teachers are Sukhasiddha, Rahulagupta and Niguma, the consort of Naropa. When he returned to Tibet, he received the monastic vows from the Kadampa master, Langri Thangpa. Khyungpo Naljor established many monasteries in the regions of Phenyul and the ʺShangʺ area of the Tsang region of Tibet, and therefore, the lineage he founded came to be known as the ʺShangpaʺ Kagyu. He continued his activities of teaching and propagating the Shangpa Kagyu lineage for over thirty years in Tibet. He had many students and passed down the lineage he received, which continues today. Some of the main practices of the Shangpa Kagyu lineage are Chakrasambhava, Hevajra, Mahamaya, Guhyasamaja, the Six Doctrines of Niguma, Mahamudra, the Six‐ armed and the White Mahakala, and others. Jamgon Kongtrul the Great made a tremendous effort to revive and preserve the lineage of the Shangpa Kagyu, which is now flourishing in Tibet and outside through the blessings and aspirations of Jamgon Kongtrul and the Sixteenth Karmapa. Two of the main contemporary Shangpa Kagyu masters are the Very Venerable Kalu Rinpoche (1905‐89) and Bokar Rinpoche. Kagyu seats in Tibet and in exile The original seat of Marpa Lotsawa is in the Lhodrak region of southern Tibet. Not too far from there, one can still see the nine‐story tower built by his heart disciple, Milarepa. Milarepa, the greatest yogi of Tibet, practiced at many different mountain caves in the Himalayas, not only in Tibet, but also in some regions of Neapal. Lord Gampopa, the heart disciple of Milarepa, built his monastery at Dhaklha Gampo, in the area of Dhakpo in southern Tibet, which became the first monastic seat of the Kagyu lineage. These are the most sacred seats or places of the forefathers of the Kagyu lineage. All the chief disciples of Gampopa and the students of Phakmo Trupa developed monastic seats throughout Tibet. One of the principal seats is the Tsurphu Monastery, in the Tölung valley of central Tibet, founded by the First Karmapa Düsum Khyenpa (1110‐1193). This became one of the most important seats of the entire Kagyu lineage, and was maintained this place throughout the centuries. In exile, His Holiness 461 His Holiness fled the communist control of Tibet in January 2000.E. Some of the other most important continuously maintained seats of the Kagyu lineage are: Drikhung Thil Monastery. India). Sikkim. in Darjeeling. They have now been rebuilt in full or in part with the help of local devoted Tibetans as well as support from the buddhist communities in China. one of the most important Karma Kagyu seats in Kham (in exile. Drikung Kyabgon founded the Drikung Kaygu Institute (Jangchub Ling) in Sahastradhara. Head of the Kagyu lineage His Holiness the Sixteenth Gyalwang Karmapa has been the head of the Kagyu lineage in Tibet and in exile India. Tsandra Rinchen Drak in the Derge region of eastern Tibet. from where they preserve the lineage and train younger generations of lamas and reincarnate masters. Drukchen Rinpoche). founded by Jamgon Kongtrul (1813‐1899) the Great (in exile. was born in Lhathok region of Kham in eastern Tibet and received his initial education in the Kagyu tradition at Tsurphu. His reincarnation. Kagyu Office 12‐2006 462 . and is continuing to receive the full lineage transmissions and education from the senior disciples of His Holiness the Sixteenth Gyalwang Karmapa. founded by H. founded by H. Pullhahari Monastery in Kathmandu. founded by Thukse Rinpoche and H. H. founded by Drikhung Kyopa Jikten Sumgön. which has become the main seat and the most important place for the Kagyu lineage in exile. founded by the lines of Goshir Gyaltsabpa incarnations (in exile. 3rd Jamgon Kongtrul Rinpoche (1954‐1992)). Dhera Dun. India. in the Drikhung regrion of central Tibet.. Tibet. central Tibet. His Holiness the Seventeenth Gyalwang Karmapa Ogyen Trinley Dorje. India. Nepal. in central Tibet. He is currently residing in Dharamsala. the 12th Tai Situpa Rinpoche).H. the two principle seats of the Drukpa Kagyu (in exile. founded by Kunkhyen Pema Karpo (1527‐1592). Himachal Pradesh.E. India. Chökyi Jungney (1700‐1774) in 1727 C. founded by Drupchen Lingrepa and Tsangpa Gyare. 12th Goshir Gyaltsapa Rinpoche). The masters from these monasteries have also established their exile seats in India. Namdruk Monastery. the Palpung Institute. H. the principal seat of the Drikung Kagyu (in exile. Palpung Monastery in the Derge region of eastern Tibet.E. Himachal Pradesh. India. India.the 16th Gyalwang Karmapa founded the Rumtek Monastery in Sikkim. Palchen Chökhor Ling in Ralang. Nepal. Many of these monasteries were destroyed either in 1959. during the communist invasion of Tibet or later at the time of Cultural Revolution. founded by H. Druk Thubten Sangag Choeling. Chögar Gong in Tsurphu. and Bhutan. and Druk Sang‐ngak Chöling in southern. or outside. E. founded by the eighth Tai Situpa. Bir. Shakyamuni through Marpa. who brought the unbroken lineage from India to Tibet. ʺKaʺ has the sense both of the enlightened meaning conveyed by the words of the teacher. The second syllable ʺgyuʺ means lineage or tradition. Each name is clickable and takes you to further details on the main figures of the lineage. and then traveled three times to India and four times to Nepal in search of buddhist teachings. He is said to have studied with a hundred and eight masters and yogis.ʺ At the right is a detailed list of the Golden Rosary figures. Marpa The Translator Marpa first trained as a translator under Drogmi Yeshe (993‐1050).The Golden Rosary Marpa Lotsawa Forefather of the Kagyu Lineage The forefathers in the Kagyu lineage are known as the ʺGolden Rosary. these syllables mean ʺthe lineage of the oral instructions. the great translator and yogi. as well as the force that such words of insight carries. 463 . This emphasis is reflected in the literal meaning of ʺKagyu. Kagyu Lineage The Kagyu Lineage traces its origin back to the historic Buddha. Below is a short synopsis of the Kagyu lineage and a brief remark on some of the great founders who established this ancient tradition and passed it on from ʺmouth to earʺ for so many centuries. but his principal teachers were Naropa and Maitripa. including the lineage of the Karmapas.ʺ The first syllable ʺKaʺ refers to the scriptures of the Buddha and the oral instructions of the guru. Together.ʺ The lineage of the Kagyu emphasizes the continuity of oral instructions passed on from master to student. Milarepa held the lineage and tradition of the Practice Lineage. who in turn had received them from two original sources.Tilopa And Naropa From Naropa. 2) dream. and 4) inner heat. The direct lineage and original source of the teachings was Buddha Vajradhara. 3) luminosity. and Rechungpa (1084‐1161) were the principal students of Milarepa. and siddhas. the most renowned and accomplished of Tibetʹs tantric yogis. The indirect lineage comes from four main teachers of Tilopa called the ʺfour special transmission lineages. Tsurton Wangey and Meton Chenpo. Gampopa had three heart disciples: Düsum Khyenpa. accomplished saints. Düsum Khyenpa (1110‐1193). Kagyu Office 12‐2006 464 . also known as Dakpo Lhaje. This lineage and tradition is known as the Dhakpo Kagyu.ʺ Both Tilopa and Naropa are some of the greatest panditas. who achieved enlightenment in one lifetime. Marpa received the lineage of tantric teachings called the Four Special Transmissions (bKʹa‐babs‐bzhi): the yogas of 1) illusory body and transference of consciousness. called the direct and indirect lineage. the famous Buddhist university of ancient India. of Nalanda. Some of the other great students of Marpa were Ngog Choku Dorjey. scholars. Phakmo Drupa and Saltong Shogom. became known as the First Karmapa. Gampopa was prophesized in the sutras by Buddha. This is how the two great systems of the practice lineage and the teaching lineage were founded in Kagyu lineage. the ʺwhite‐haired Khampaʺ). Milarepa Marpa brought these lineages to Tibet. who held the Marpaʹs tradition of the Teaching Lineage. also known as Khampa Usey (literally. who established the Karma Kagyu lineage. Gampopa The great master Gampopa (1084‐1161). Milarepa (1040‐1123). passing them on to his primary disciple and lineage holder. Naropa obtained these teachings directly from Tilopa (988‐1069). He pioneered in establishing the framework of the lineage by unifying Milarepaʹs Mahamudra lineage with the stages of the path tradition of the Kadampa lineage. The Karma Kagyu Lineage A B 465 . R/-w/:)3-.-.R.J-28A/-$>J$?-0<_-S-S3.The Karma Kagyu lineage KPG 12‐06 !k0- Trangu Rinpoché ‐ Ngondro Kamtsang Tchénrézig ‐ KTD ‐ Kagyu Office Vajaradhara / Dorge Tchang 1 2 Lodro Rinchen 3 Saraha ( ≈ 633) 4 Nagarjuna ( ≈ 645) 5 Shawaripa ( ≈ 657) 6 Maitripa A Tilopa (988‐1069) B Naropa (1016‐1100) 7 Marpa (1012‐1097) 8 Milarepa (1052‐1135) 9 Gampopa (1079‐1153) 10 1er Dusum Kyenpa (1110‐1193) 11 Situ Drogön Retchèn (1148‐1218) 12 Pomdrakpa ( 1170‐1249) 13 2e Karma Pakshi (1203‐1283) 14 Urgyen Rinchen Pel (1230‐1300) 15 3 e Rangjung Dordge (1284‐1339) 16 17 18 19 20 21 22 Yungton Shikpo / Dordge Pel (1296‐1376) 4e Rolpe Dorge (1340‐1383) Khacho Wangpo (1350‐1405) 2e Shamarpa 5e Deshin Chèkpa (1384‐1415) Ratna Badra / Rikpe Raldri (1406‐1452) ‐ 3e Shamarpa 6e Tonwa Deunden ( 1416‐1453) Pengar Jampel Zangpo ( ≈ 1400) 466 hR-eJ-:(%]R-PR?-<A/-(J/?-<-@[-12>-2-<A-03‘-QA-0+J-=R-0/-<R-03<-0.2%-0R./ zR-V$-03A-=-<?-0|3-0R-0.R%-2-.0=-29%-0R- .?-$?3-3HJ/-0?A-+-:PR-3$R/-<?-(J/%R3-V$-0!k-0cAAR-o/-0<%-L%-hR-eJ $.R%-!R/-0<R=-0:A-hR-eJ3#:-. 39 40 41 14e Teckchok Dorge (1798‐1868) Lodro Taye (1813‐1899) ‐ 1er Kongtrul R.2%?A-+-<A/-0R-(JAR-o/-UA/-=?-hR-eJSA/-&J/-l-2:A-]-3- .-hR-eJ.!R/-3(R$-.LA%-?-hR-eJ.J->J?-hR-eJ(R?-GA-. 49 50 17e Orgyen Trinle Dordge (1985‐ ) Drinchen Tsa Wai Lama ‐ (Vajaradhara/Dorge Tchang) 467 .R/-P2(R?-P-$-o-35S2N->A?-.-:.R/-P2L%-(2-hR-eJ(R?-GA-:L%-$/?2..=-hR-eJ3A-13-(R?-P2-o-35S0E-*A/-LJ-. 44 16e Rang Joung Rikpi Dorgé (1923‐1981) 45 Norbu Deundroup (1870‐ ) Lama de Kalu Rinpoché 46 Rang Jung Kunkhyab ( 1904‐1989) ‐ Kalu Rinpoché 47 Bokar Dorgé Chang Wang (1940‐2004) 48 Pema Döyö Nyinche ( 1954‐ ) ‐ 12e Situ R.2%-K$-hR-eJ(R?-GA-.0=-:LR<3A-2*R./-=$.!<-hR-eJ-:(%-.J->J?-~A%-0R.R/-P2<%-L%-!/-H2:2R-. 43 Kyentse Öser (1904‐1953) ‐ 2e Kongtrul R.2%-3(R$3HJ/-2lJ:A-:R.0=-:LR<-. 7e Chodrak Gyamtso (1454‐1506) Sangye Nyenpa Tashi Peljor ( 1457‐1525) 8e Mikyö Dorge (1507‐1554) Koncho Yenlak (1526‐1583) ‐ 5e Shamarpa 9e Wangchuk Dorge (1555‐1603) Chokyi Wangchouk (1584‐1629) ‐ 6e Shamarpa 10e Choying Dordge (1604‐1674) Yeshe Nyingpo (1631‐1694) ‐ 7e Shamarpa 11e Yeshe Dorge (1676‐1702) Cheukyi Deundroup (1694‐1735) 8e Shamarpa 12e Jangchoub Dorge (1703‐1732) Chokyi Jungne (1700‐1774) ‐ 8e Situ R.23 24 25 26 27 28 29 30 31 32 33 34 35 36 Gou Shih Paljor Dondrup (1427‐1489) 1er Gyaltsab R.J$-3(R$-hR-eJ]R-PR?-3.2%-0R.?3#:-H2-hR-eJ2E-.:-. 15e Khakyab Dorgé (1871‐1922) 42 Pema Wangchok (1886‐1952) ‐ 11e Situ R.2%-K$(R?-.-9J<<%-L%-<A$-0:A-hR-eJ/R<-2-. 13e Doudul Dorge (1733‐1797) 37 Chödroup Gyamtso (1742‐1792) ‐ 10e Shamarpa 38 Pema Ningé Wangpo (1774‐1853) ‐ 9e Situ R. 468 . an emanation of Buddha activity itself. their content. 469 . The Tibetan Patriarchs of the Kagyu Lineage Marpa was the Tibetan who spent over 20 years in India. the Kagyu teachings of mahamudra and the six yogas. mastered and translated were transmitted in their entirety to Jetsun Milarepa. Of his four main disciples. His main disciple was Gampopa. In these pages. by Master Artist Sherapalden Beru The Kagyu lineage originates in the Buddha. taken from India to Tibet in the 11th century have been maintained on the snow‐capped roof of the world until the latter half of this century. i. as well as those of all the other lineages which have since been integrated in the Karma Kamtsang tradition. famous for his arduous practice in icy mountain caves. Through an unbroken succession of enlightened masters. Karmapas have emanated 16 more times in Tibet to assure the integral transmission of the lineage. studying under the great masters Naropa and Maitripa. Dusum Chenpa. whose profound and widespread spiritual influence has marked Tibet. the most illustrious was the first Gyalwa Karmapa. Mongolia and many Himalayan kingdoms over that period.e. China. we will explore the ancient Indian lineages which form the Kagyu tradition. the first and foremost reincarnate lamas of Tibet. Since then. Now they are present in every continent. The wealth of yogic and mahamudra teachings he gathered. in order to bring the Kagyu teachings to Tibet. Gampopa combined the special teachings of Marpaʹs lineage with those of the Khadampa tradition and established the first Kagyu monastery in Tibet. it has preserved perfectly intact the finest of the original Buddhism of India. the Tibetan transmission over the past 900 years and the particular role played by the Gyalwa Karmapas. Kagyu Samye Ling thangka of . Its teachings. the emanation of a very great bodhisattva. had been told by his guru Naropa that the lineage would grow stronger and stronger. whose offspring grow up stronger than their parents. Naropaʹs phophecy turned out true. as the yogas and tantras he taught Marpa became complemented by the complete mahamudra meditation teachings from Saraha. successive Karmapas integrated other lineages into the Kagyu. Then. He compared to snow lions and garudas. A brief summary of the content is given diagramatically below. Altea Publishing 12‐2006 470 . Gampopa combined all these teachings with the mainstream hinayana and mahayana teachings he had mastered through the Khadampa tradition. from generation to generation.The Spiritual Content of the Kagyu Lineage Marpa. the Tibetan founder of the Kagyu lineage. powa). INTRODUCED MASTER Buddha Vajradhara Samatta & vipasyana aspects of (Ratnamati) Mahamudra Saraha Tilopa Dohas (988-1069) Father. Dön.(1427-1489) Logic system of Dignaga / Dharmakirti 7th Karmapa: Chodrag Gyatsho (1454-1506) Zhentong view of voidness (Jonangpa) Tashi Paljor (1457-1525) 8th Karmapa. clarity. Mikyo Dorje (1507-1554) 471 . 1400) 6th Karmapa: Thongwa Donden (1416-1453) Jampal Zangpo Pal. ilusory body. Kalachakra view. Mahakala dance Rinchen Zangpo (Ratnabhadra) (c. Nyingmapa nyingtik 2nd Karmapa: Karma Pakshi (1203-1283) Drubtob Urgyenpa (1230-1300) 3rd Karmapa : Rangjung Dorje (1284-1339) Many Nyingma linages Gyalwa Jungtönpa (1296-1376) 4th Karmapa : Rolpe Dorje (1340-1383) 2nd Shamarpa : 5th Karmapa: Kachö Wangpo (1350-1405) Dezhin Shegpa (1384-1415) 6 Yogas of Niguma. dream. mother & Non-dual tantras. Mahamudra Naropa 6 Yogas of Naropa / powa drunjuk (Nagarjuna) (Savaripa) (1016-1100) Maitripa mahamudra Marpa (1012-1097) Jetsun Milarepa (1052-1135) Khadampa path and fruition (mahayana). Mahakala Drogön Rechen (1148-1218) 3 Vajras lineage Pomdrakpa (1170-1249) "Peacemaking" (Chö). (tummo. Monasticism (vinaya) Gampopa (1079-1153) Rechungpa Formless dakini teachings st 1 Karmapa : Dusum Khyenpa (1110-1193) Widespread use of 'mani'. astrology. bardo. dakini teachings. 472 . Marpa Image sculptée par le 10e Karmapa 473 . 474 . As his life work involved translating ‐ both in the narrow linguistic sense and in the larger sense of creating a bridge between the Indian and Tibetan cultures ‐ he is known as Marpa Lotsawa: Marpa the Translator. His presence is said to have been not only awesome but also quite aggressive. From birth Marpa was very strong of character. This aggressiveness. Hévajra is a wrathful form. He was born in 1012 in the southern part of Tibet known as Lhodak. He was one of four sons. like Hevajra. His aspect of enlightenment conveys mahamudra. is the Tubetan translation of Nairatmya. often depicted with a consort. to a teacher known as Drokmi the Translator. fearful appearance and unpopularity led his father to send him far away to continue his education. He understood and immediately memorised whatever his first teacher. he lived with his consort. Lugyepa. taught him. His clarity of mind and innate wisdom showed even as a child. was a daunting and wrathful one. Marpa was responsible for conveying the mahamudra teachings from India to Tibet. tellingly. Marpa Lotsawa 1st Tibetan Patriarch of the Karma Kagyu Lineage (1012‐1097) is considered to have been an emanation of Hévajra. His overwhelming. Marpaʹs human manifestation. one of the profoundest vajrayana aspects of the buddha mind. Marpa then 475 . and means non‐ego). Never a monk. powerful in presence and full of energy. the heart‐essence of all the Buddhist teaching. He is therefore the Tibetan founder of the Kagyu lineage. Damema (whose name. Hevajraʹs consort. Marpa learnt Tibetan grammar. The local villagers were frightened of him and kept their distance. poetry and drama from him over a period of some 15 years and became a master not only of Tibetan but also of Indian languages and dialects. His father was Wangchuk Oser and his mother Gyamo Sa Dode. which is often called the Marpa Kagyu in his honour. natural magnetism made even his own parents unable to look him directly in the eyes. This proved a powerful moment for Marpa. to give to his Indian gurus on behalf of the Tibetan people. sung as instruction) the father.).returned home. they were attracted to different teachers but sought out similar teachings (Guhyasamaja. From time to time they met to compare notes. He persuaded his father to give him his share of the family wealth. all the Kagyu traditions and teachings went to Tibet and are now filling the world. who at one and the same time saw the work of many years lost in a few seconds but also knew that there was no loss since he held all the teachings in his heart and had achieved realisation of their innermost meaning through meditation. Without him they would not be available. jealous of his companion. He also heard of Naropa. He had decided to go to Nepal for further study. learning more about India and its languages. In the end. hard. Hevajra etc. perfected and brought back to Tibet the following teachings. who was living in India and determined to go to him. Because of the hardships that Marpa was willing to go through. Marpa studied. Ngo the Translator. Moreover. he translated the teachings he discovered into Tibetan. They accompanied each other for some of the way back to Tibet. There were thieves. He traveled to Nepal and remained there for some three years (near present‐day Parping). across cultural barriers. thereby involving them karmically/dharmically in his historic journeys. This made him able to translate them in every sense. of which half were spent traveling in India. he practiced them until full attainment of their meaning was achieved. Having different karmas. wild animals and ʹcustomsʹ officers who demanded heavy tolls before giving the right to leave a territory. in return for a promise to stay forever away from the family and the village. Part 2 Marpaʹs first visit to India was marked by a strange relationship with a sometime traveling companion. among others: the samatta & vipasyana aspects of mahamudra the dohas (profound spiritual poems. Marpa prevailed and met his teacher. in a way which would implant them authentically into their new land. conspired to have Marpaʹs sacred texts and translations fall irretrievably into a large river they were crossing by boat. even though the journey would be long. He also needed to raise funds. For some 40 years. studying 16 years and 7 months at his feet. one of the most famous scholars and masters of meditation. and dangerous. Ngo. It was a difficult business traveling from small kingdom to small kingdom in India (which was not a single country at the time but many independent areas ruled by local rajas ). Marpa visited India three times. Marpaʹs understanding and inner realization always proved superior. Over this and his other two visits to India. In all. mother & non‐dual tantras of the anuttara yoga tantra class. 476 . Despite all these difficulties. Marpa had needed to return to Tibet to disseminate some of the teachings he had gathered in India and which had not yet reached Tibet at the time. without him the Kagyu tradition would not exist. Not listening to the advice of his students. When the latter arrived in India. but Marpa declined. who told him that Naropa had already ʺleftʺ (a euphemism like ʺpassed awayʺ). in return for the 477 . they expressed their opinion that Marpa had such deep faith and devotion for his guru that he might be able to meet him again if he looked for him. according to the predictions of the dakinis. Kukuripa and others. Marpa did not have teachings on this and knew he should get them from Naropa. preventing his mind from experiencing total. ʺI am now going to reveal a teaching that is unknown in the Land of Snows. he met friends and senior disciples of Naropa. Although Naropa said that he had no real use for gold any more. One after another. Naropa was delighted to see Marpa. He gave Marpa no hint as to the pure realm in which Naropa could be found. bardo. they suggested that he might send his son. who told him that Naropa had just disappeared. Marpa had already visited India twice when the dakinis predicted that he must visit India again. again suggesting that he had passed on. Atisha proposed that Marpa accompany him to Tibet. in a ʹrainbow bodyʹ. dream. Making prayers and supplications. and told him. he went once again in search of Naropa. Marpa offered all the gold that he had brought with him to Naropa. Dharma Dode. Marpa left Tibet for India.ʺ Upon hearing that. adorned with six ornaments of bone. Sukhasiddhi. Maitripa. powa) the powa drunjuk teachings mahamudra as a synthesis of the above He received these from gurus Naropa. This coincided with a powerful dream that his disciple (Milarepa) had. Tibet. without any clear idea of where he was or how to find him. to receive the formless dakini teachings from Naropa. This filled him with new confidence and devotion. Then at one point he recognized the footprints of Naropa on a rock. each designed to confront Marpa with whatever preconceptions about reality and good‐and‐evil still remained. on behalf of the Tibetan people. Marpa still insisted that he should have it. the consort of Hevajra. Inhis search. perfect enlightenment. some of the 9 formless dakini teachings. The image of her in the ashik tree was as clear as a mirror. Since he was not very strong or in very good health. But Marpa was by now quite old and his students in Tibet were very concerned about his undertaking such a rough journey. in his place. filled with joy at finding him. he climbed up and embraced him immediately. On his way. he met great master Atisha. ilusory body. He began searching in some very remote regions. as were the precise garlands of swirling mantras at her heart. Part 3 He finally met Naropa. to another realm. You are the one chosen to take this precious teaching to there. as his interpreter. clarity. the 6 yogas of Naropa (tummo. concerning a special form of consciousness transference (po‐wa). Naropa appeared under many guises. Having searched for Naropa for so long. Marpa came near a tree known as ashik and saw a vision of Naitarmya. Once. on the summit of a cliff. Marpa saught his teacher. Naropa ordered Marpa to prostrate and said he must choose whether to prostrate to Naropaʹs body or the sky mandala.ʺ And so saying. in the forest. So they enjoyed the feast of tsok. Naropa then asked Marpa to purify himself further by taking a bath in the small river that was nearby. Hevajra. including a very precious mandala protection (yantra) that he wore around his neck as a blessing. There is no need for you to obtain further instructions or empowerments from me. to refresh the memories of his teachings. With that promise. and went into the river to bathe. Naropa seemed to be reading his mind. At that moment. Naropa. Having done that. You must go back to Tibet as my regent. Not only that. by summoning him early in the morning. and as they did. vividly present and precise in every detail. Both the crow and the blessing fell to the ground. from the sky fell a huge fish. Naropa told Marpa it came from the heavenly realm where Tilopa resided. It foretold that this transmission would experience some unfavorable circumstances. the ground where they were sitting was transformed into solid gold. Taking all the gold dust in his hands. seeing that Marpaʹs blessing was being taken away by a black crow. He left it on top of his clothes. a blessing from Tilopa. Letʹs eat something. Marpaʹs inner strength. he gave a very profound teaching that he had never revealed to anyone before: the Six Yogas of Naropa. not only for himself but also for the lineage of transmission. simply by enjoying the offering from Tilopa from the heavenly realms. Naropa said to Marpa. and spread and cultivate this lineage. a perfect presence in rainbow light of his yidam. Naropa threw it in the air. and it fell everywhere on the ground. and realization matured. This was a symbolic omen that Marpa was going to experience some negative obstacles and hindrances. Naropa gazed up in the sky. He became stronger and more youthful. in the sky. your realization is entirely equal to my realization.valuable teaching that he was going to give to Tibet. whose body was filled inside with tsok (feast offerings). Marpa felt a little regret about this action. took his mandala blessing into its beak and flew away with it. Marpa. Marpa experienced a significant renewal of his vital energies. a black crow swooped from the sky. pointed his finger at the bird. Marpa found himself confronted by Naropa. probably because he had had so much hardship in gathering and bringing such a valuable quantity of gold. Part 4 Naropa then said. which he gave Marpa. ʺNow. As Naropa threw the gold and it scattered. In addition to that. Marpaʹs guru once again gave him all the empowerments that he had already given him before. Through this slight mistake on Marpaʹs part (underestimating the 478 . physically obtaining all his old strengths back. Naropa promised Marpa that these obstacles he would experience would be eliminated through his special blessing. showing it to be no more than his emanation. wisdom. the mahamudra. but Naropa pointed his finger. ʺNow you must be hungry. Naropa tested Marpa. Having taken and enjoyed this blessing. and it came as a heavenly gift. Marpa chose the latter but then Naropa simply drew the entire mandala into his own heart chakra. and. He took off all his clothes. his guru. he opened his palms and all the gold dust that he had thrown in the air was now again in his hands. With a smile on his face. and at that very moment. and he was no longer feeling the weakness of his old age. At that moment. Marpa went there to bathe.ʺ Shortly after. Before returning to Tibet and in honor of having received the dakini teachings. his transmissions became very widely cultivated and spread around Tibet. complete transmission of the samatta and vipasyana aspects of mahamudra. He was especially trying to spread the teaching of ejection of consciousness. However. On the way. the powa drongjuk teachings. Marpa went through a period of powerful illness which lasted for a year. Naropa predicted that the lineage flowing from Marpa. twice. Marpa did not gather a great number od disciples around him and did not become a widely popular guru. It is said that because of this gesture of profound respect. just as no flower could grow in the sky. When Marpa was passing away. he immediately folded his hands together in a gesture of reverence and respect. From the former. Naropa predicted that where there are beings living in the womb of darkness. After his passing. Marpa returned to Tibet. and bowed toward the direction of northern India. He remained a short‐tempered and aggressive teacher. there were four students who continued to spread Marpaʹs teachings very actively. Milarepa would be like the sun radiating upon the stainless snow. Although the journey through India to Tibet was very dangerous. and not many students liked him. With all these extra and very precious teaching from his gurus. these final blessings and empowerment as regent from Naropa. only then did they start to develop profound feelings for him. And when he heard that Marpaʹs student was Milarepa. Naropa predicted that. there would be no continuity of his family in the future. and not many believed in his realization and his accomplishment. of which he had the very special transmission. and that Milarepa had had the dream about powa drongjuk. because of his determination and courage he was able to return safely. with the blessing of his guru and that of his his dharma brothers and sisters. would continue into the future. he had very significant and powerful dreams of gurus Maitripa and Saraha. His teaching was a question of quality rather than quantity and his disciples were extremely gifted. Marpa offered a great feast. Marpa received. he performed many miracles. And after he passed into parinirvana. However. The precition about his son (Dharma Dode) not continuing his spiritual line devastated Marpa. through his disciples.significance of the human guruʹs presence). all the trees there seem to also bow in that direction. Only then did the people in his village and other villages realize what a highly realized and important person Marpa really was. Marpa returned to health and confidence and was even stronger than before. removing the darkness. It triggered the obstacles that Naropa had foreseen when the crow stole the yantra. although Marpa had seven sons. and that each successive lineage holder and his students would be brighter and have greater opportunity to achieve realization. Altea Publishing 12‐2006 479 . On his return Marpa gave many teachings. 480 . So in that manner he surpassed his own teacher. Owing to his aggressiveness and fearful appearance. In fact. All the rest developed a fear of the magnetic power that Marpa displayed. His natural look of power and strength so frightened all the people in his village that he was not welcome in many homes. and became a master not only in the Tibetan language but in the Sanskrit language as well. if they looked directly into his eyes. and they would not welcome him. When he was young. From him Marpa was to learn Tibetan writing and reading. And so he was sent far from where he wasborn. and as Marpa grew. he was also quite aggressive.Marpa Lotsawa (1012‐1097) Marpa wa born in the southern part of Tibet known as Lhodak. the only people Marpa could visit in his village were his teacher and his one friend. Marpa studied under Drokmi the Translator for fifteen years. Marpaʹs understanding and wisdom was so profound that whatever the teacher taught him on one day. Again. he would know by heart the next. the nature of Marpa was to be powerful. 481 . As a fire grows. His fatherʹs name was Wangchuk Oser and his motherʹs name was Gyamo Sa Dode. his power too increased. he was sent to a teacher named Lugyepa to study. From birth Marpa was naturally very powerful. and the resultant unpopularity of Marpa in the village. Marpa was born in 1012. drama. were unable to bear the feeling of strength coming from him. and he displayed many energies and strengths. Just as the nature of fire is warmth. Not only did Marpa look fearsome. and he was one of four sons. the Translator. his father felt it best to send him to a different area to be educated. and so forth. poetry. His natural magnetic power was so great that even his own parents. to a teacher known as Drokmi Lotsawa. its warmth increases. He decided to go to Nepal for further study. the biggest hardship was the problem with customs.ʺ Then he made the teachings available in their fullness. he collected all the possessions he could get from his friend and from relatives. worked. and to enter each state one had to go through customs again. and made all that he experienced available to others. who said to him that Naropa had already ʺleft. At that period of time. Marpa prevailed and met his teacher. The journey itself was a hardship. he met Lord Atisha. many practitioners have achieved realization from following their words.ʺ Now Atisha used a very polite form of the word ʺleftʺ so that it translated as ʺpassing away. a further proof that the teachings were accurately translated. so to speak. so by the time one reached oneʹs destination. and dangerous. Without him they would not be available. without him the Kagyu tradition would not exist. in his place. was in India. all the Karma Kagyu traditions and teachings became available. but he was not to stay long. In that manner. when Marpa was translating the teachings from Sanskrit to Tibetan. and are available in the same way now. whereas ʺtasting the flavor of the realization. To get through the country. surface meanings of what was taught. no translators were allowed to give word‐for‐word literal translations of teachings. And because of the hardships that Marpa was willing to go through. During that time in Tibet. they suggested that he might send his son. As Marpa journeyed from Tibet to India. So he sought out this most accomplished teacher. To help him get there. You must go to visit India to know about this. even though the journey from Tibet to Nepal was very long. Naropa. one would probably be walking naked. Only then were the translators allowed to actually translate. as then they brought experience and understanding to the words. Traveling in India at that time was full of hardship. They had to first practice. But when he reached Nepal he learned that one of the most famous scholars and masters of meditation. Thanks to the dedication and persistence of these past translators. Marpa really studied. translated. and practiced for over forty years. Since he was not very strong or in very good health. Literal translations only gave one the shallow. according to the predictions of the dakinis. translating did not mean only the literal word‐for‐word translation. one was always leaving one state and about to enter another.ʺ and he gave Marpa no hint as to which pure 482 .ʺ as the saying goes. and made the journey. At that time India was also divided into many states and kingdoms. Dharma Dode. because of this. Marpa left Tibet for India. hard. In customs they would take anything valuable that one had. He experienced it for himself. with the inner meaning conveyed. gave the translator the real experience of the hard work and fulfillment of the actual practice. and his students in Tibet were very concerned about his undertaking such a rough journey. Despite all these hardships. through India. and reach some realization of the inner meaning of the teachings. Marpa had already visited India twice when the dakinis predicted that he must visit India again. Marpa returned to his home village. all with different kings. Not listening to the advice of his students. and of course there was a good chance of meeting robbers and bandits. Marpa himself went through all the hardships of the practice and communicated in the translation the experience of the teachings as well. In Tibetan this is called ʺtasting the realization.Having mastered those languages. But he was quite old at this time. Finally. he met friends and advanced students of Naropa. As Naropa threw the gold and it scattered. they told him that Naropa had just disappeared. This filled him with new confidence and devotion. Naropa told Marpa it came from the heavenly realm where Tilopa resided. physically obtaining all his old strengths back. again suggesting that he had passed on to another realm. Making prayers and supplications. and with a smile on his face. he went once again in search of Naropa. and he said to him. Marpaʹs inner strength. Not only that. ʺNow you must be hungry.realm Naropa was currently in. because of his deep devotion to and trust in Naropa might be able to meet him again if he looked for him. he opened his palms. Since he had been searching for Naropa for so long. but still he did not remain at the tree. in the forest. and it fell everywhere on the ground. but Naropa pointed his finger. He began searching in some very remote regions. Having done that. he became filled with joy. Naropa then asked Marpa to purify himself further by taking a bath in the small river that was 483 . Marpa went on to India. wisdom. They felt. Then at one point he recognized the footprints of Naropa on a rock. all very clear. Then Marpa paid his respects and made supplications and said his prayers. but went in search of his guru. probably because he had had so much hardship in bringing such precious gold with him. he saw Naropa. and went to him on top of the rock and embraced him immediately. Marpa felt a little regret about this action. and he was no longer feeling the weakness of his old age. simply by enjoying the offering from Tilopa from the heavenly realms. Taking all the gold dust in his hands. Letʹs eat something. Naropa was very pleased to see and meet with Marpa. and Marpa saw that at her heart were swirling mantras. So Marpa went to seek his teacher. When Marpa arrived in India. without any clear idea of where he was or how to find him. and as they did. Although Naropa said that he had no real use for gold any more. and all the gold dust that he had thrown in the air was now again in his palm. from the sky fell a huge fish. and it came as a heavenly gift. Naropa threw it in the air. though. on top of a big rock. At that moment. adorned with six ornaments of bone. When he asked where Naropa was. the ground where they were sitting was transformed into solid gold.ʺ Upon hearing that. The image of her in the ashik tree was as clear as a mirror. a blessing from Tilopa. So they enjoyed the feast of tsok. and at that very moment. Atisha then suggested that he could travel to India with Marpa and himself become his translator. Naropa said to Marpa. But again without listening to anotherʹs advice or suggestions. You will be the one who will take such a precious teaching to Tibet. Naropa seemed to be reading his mind. that Marpa. Marpa still insisted that he should have it in return for the valuable teaching that he was going to give to Tibet. Marpa offered all the gold that he had brought with him to Naropa. Marpa once again experienced vital energies. whose body was filled inside with tsok (feast offerings). He became stronger and more youthful.ʺ And so saying. He then came near a tree known as ashik and saw a vision of Dakmema. ʺAt this time I am going to reveal a teaching that has never been introduced in the snowy country of Tibet ever in the past. the consort of Hevajra. Naropa gazed up in the sky. Having taken and enjoyed this blessing. and realization matured. called a mandala protection. Marpa was not too successful during his lifetime at accumulating students. With the accomplishment of this practice one can enter into the physical body of any dead being. And when he heard that Marpaʹs student was Milarepa. Although the journey through India to Tibet was very dangerous. Naropa predicted that where there are beings living in the womb of darkness. and that was called the Six Doctrines of Naropa. With the precious teaching from Naropa. to refresh the memories of his teachings. removing the darkness. a black crow swooped from the sky and took his mandala blessing into its beak and flew away with it. there would be no continuity of his family in the future. However. not only for himself but also for the lineage of transmission. With that promise. he performed many miracles. his transmissions became very widely cultivated and spread around Tibet. because of his determination and courage he was able to return safely. and spread and cultivate this lineage. both the crow and the blessing fell to the ground. He remained a short‐tempered and aggressive teacher. Naropa promised Marpa that these obstacles he was supposed to experience would be eliminated through his special blessing. And after he passed into parinirvana. Marpaʹs guru once again gave him all the empowerments that he had already given him before. seeing that Marpaʹs blessing was being taken away by a black crow. and that each successive lineage holder and his students would be brighter and have greater opportunity to achieve realization. ʺNow. Milarepa would be like the sun radiating upon the stainless snow.nearby. There is no need for you to obtain further instructions or empowerments from me. In addition to that. Marpa. and at that moment. Only then did the people in his village and other villages realize what a 484 . But when Marpa was passing away. and not many students liked him. all the trees there seem to also bow in that direction. including a very precious protection that he wore around his neck as a blessing. He was especially trying to spread the teaching of ejection of consciousness.ʺ At that time Naropa predicted that. He left that on top of his clothes. Now this was a symbolic omen of something in Marpaʹs future. On his return. At that moment. just as no flower could grow in the sky. and went into the river to bathe. your realization is entirely equal to my realization. pointed his finger toward the crow. Marpa returned to Tibet. Marpa went there to take a bath. Naropa then said. and then become that being. and took off all his clothes. which he gave Marpa. But as we mentioned. It foretold that this transmission would experience some unfavorable circumstances. he gave a very profound teaching that he had never revealed to anyone before. Naropa predicted that the line of the lineage holder would continue into the future. of which he had had a very special transmission. It seemed to say that Marpa was going to experience some negative obstacles and hindrances. Marpa offered a great feast. It is said that because of this gesture of profound respect. You must go back to Tibet as my regent. and bowed toward the direction of northern India. Naropa. Having received such a blessing and empowerment. the mahamudra. he immediately folded his hands together in a gesture of reverence and respect. although Marpa had seven sons. and not many believed in his realization and his accomplishment. Marpa gave many teachings. There were three students who emphasized the learning of the skills that Marpa taught. But in essence the meaning of Milarepaʹs life was to be found in the progress of his life and is a teaching in itself. Because of the terrible punishment inflicted on Milarepa. Spring 1987. and Part III appeared in Densal Vol. Woodstock. Milarepaʹs life became one of pain and torture dealt out to him at the hands of his own aunt and uncle. 3. At the beginning of his life. After his passing. it leads to the positive result of realization. No.highly realized and important person Marpa really was. Summer 1987. 8. NY. We then go on to learn from Milarepaʹs life that. and Milarepa was the older child. the experience of Marpaʹs teaching. He never gave up. This teaching on the Life of Marpa was given by Khenpo Karthar Rinpoche at KTD. Milarepa. in the state known as Upper Tsang. 1986. He learned and performed feats of black magic for the destruction of many beings. without giving up. his family had wealth. property. This is a symbolic example to all. he reached the complete fruition of his goal. and diligence in removing faults. This led to the next lesson. and only one student. perseverance. His fatherʹs name was Sherap Gyaltsen and his motherʹs name was Kargyen. only then did they start to develop profound feelings for him. Through his practice Milarepa achieved realization. Yet he became a great realized being. The life story of Milarepa has been put into many books now. and the importance of developing deep devotion for the guru. he desired to seek revenge. Winter 1986/87. we need to have determination. 8. performed miracles. and all the detailed information can be found there. It is a tale that really brings many tears to many beings. By following and staying on the path to enlightenment. comparable to the diamond. Then finally he showed that. there were four students who continued to spread Marpaʹs teachings. if one develops all those qualities. 8. No. in order to remove not only the negative karma of this lifetime but all that we have accumulated throughout many lifetimes. or the transmission of Marpa. Milarepa learned the importance of persistence and diligence in following the teacherʹs directions. 2. a saint. the practice. meeting the right guru. who emphasized meditation. After the death of his father. His parents had a son and a daughter. It did not give them pleasure or happiness. he never surrendered. No. and eventually became the strongest person. having devotion and perseverance. Milarepaʹs life was also an example of the rewards of devotion to the practice. 1. on March 25‐30. Milarepa was born in the year 1052 in the upper part of Tibet. but led him and his family to difficulties and hardship. and through his guidance overcame past negative accumulations and became purified. Part I appeared in Densal Vol. he kept on practicing with a kind of determination and enthusiasm that is necessary to actually get rid of negative karma. and land. It is first a teaching on the meaninglessness of samsaric possessions. because he found and followed the right guru. 485 . Part II appeared in Densal Vol. it is not simply a waste of oneʹs self or energy or time. It was translated by Chojor Radha and edited by Andrea Price. 486 . However. I came up from central Nepal.Marpa ‐ His Teachings Marpa ʹThe Four Letters ‐ The Essence of the Glorious Sarahaʹs Mahamudra Beyond Activity of Mindʹ On this glorious and auspicious day of the waxing moon. I am not skilled in poetic composition.ʹ I have travelled a long way And my body is overpowered by tiredness. So this song is not melodious or captivating to the heart. At the ganacakra festival of the viras The son who does not stray from samaya You. In the third month of last spring. After being on the road till lunchtime I arrived at the Nepali customs office 487 . Please listen carefully and consider this in your heart. The special time of the tenth day. because there is no‐one more important than you. And I cannot refuse an important man I will sing a wondrous song which has never been heard before A song of the thought of the great Brahmin. You followers of sutra and tantra. who sit on these seats. the prince of Logkya have requested ʹSing a song not previously heard. the Great Brahmin. He blessed my mind with his. I received the soles of his feet on the crown of my head. The hairs of my body stood on end. Seeing the lord. In the cool shade of a grove of plaksa trees On a corpse seat Sat Lord Saraha. I circumambulated him seven times and prostrated to him.ʹ The two girls said: ʹYou do not need to do anything difficult. One night while dreaming in a light sleep Two beautiful brahmin girls. hold me with your compassion. Like and elephant drunk on beer. By the lionʹs roar of emptiness. Like a lightning flash. and glancing out of the corners of their eyes Came up to me and said: ʹYou must go to Sri Parvata in the south!ʹ I said: I have never gone there before And I do not know the way. He blessed my speech with his. ʹWelcome. He blessed my body with his. He was flanked by two queens. Like the dream of a mute An experience of inexpressibility dawned. my son!ʹ He said.ʹ They seated me in a palanquin with silk fringes And lifted it into the sky like a parasol. His body was adorned with the ceremony ornaments. wearing a sacred thread. Smiling coyly. 488 . I realised the meaning of the simultaneously‐arising dharmakaya. As the officials exploit anyone they meet. We shall bear you there on our shoulders. As he touched the crown of my head with his hand My body was intoxicated with undefiled bliss. I had never before gazed upon such splendour face to face. in an instant I dreamed that I reached Sri Parvata in the south. An experience of immovability dawned. ʹFather. His joyful face was smiling. Along with other imprisoned Tibetans I was detained for several days unable to resist. and I could not hold back my tears. Beyond coming and going.In a city of rough people. With marks of noble birth. He uttered the meaning of the ʹfour lettersʹ.ʹ I supplicated. I felt unbearable joy. Look into the space of unelaboration. Nor striving to attain nirvana. Thus I heard this unborn utterance. The way of ordinary mind Is to rest in uncontrived nowness. I saw the vision of the wisdom of awareness. Do not cling to one side or direction. Not viewing samsara as wrong. The unceasing flow of natural mind Is primordially pure thusness. The pure speech of vajra‐bliss With the melody of brahma and in symbol speech He sang the vajra‐song showing the true nature The meaning of an empty sky free from clouds. ʹNamo! Compassion and emptiness are inseperable. Like a little child. Do not think of activities. As you meditate on this Nothing is sewn together in the mind. with the behaviour of savages Eat flesh and be a crazy man. If you can see this meaning you will be liberated. Recognising that the phenomenal world is the nature of mind There is no need for meditation as antidote.ʹ The exhaustion of dharmas is the essential truth. Clearing the darkness of error. Like the sun rising in a cloudless sky. See it like space mixed with space Since the root remains at home Mind‐consciousness is imprisoned. The summit of views is mahamudra. The true nature of mind is beyond thought So settle in this uncontrived state.Like being in a cemetery An experience of non‐thought dawned. Be like a fearless lion. I was caught by the iron hook of this unforgettable memory. 489 . At that instant I awoke. See the bees hovering among the flowers. This symbolic meaning which captures the very essence of mind I heard directly from the Great Brahmin. From the vase of precious song. Let the elephant of mind go free. Within the prison of unawareness. who has travelled a long way Without friends or relatives. Now when my body is weary.ʹ I thought. Although I have been told not to discuss them.ʹEven if I met the Buddhas of the three times I would have nothing to ask them. please. May these. Except for this very occasion I have not discussed this before. I am a man. My dear friend you kindness is repaid. (Translated into English by the layman Jampa Thaye. dharmapalas. When this decisive experience of mind arose Mental functions were exhausted. Son. The bestowers of siddhi. Tonight I cannot help but talk of them. the devatas The removers of obstacles. I will not forget this. the gurus. May they forgive me if there is any error. how wondrous! E ma! The prophecies of devatas and dakinis. what you have done is in my mind.) 490 . Listen with your ears and repeat it later. it is held strongly in my mind. And the profound words of the guru. The lords who dwell above. not be angry with me. how great indeed! At the break of dawn this morning. Dreams are exalted as special illusion. There is nothing whatsoever to rely on there. Marpa Realisation of Dreams and Mind Lord Paindapa. all Dharmas are illusion. what a great wonder! Under the hand of glorious Advayalalita Are the vajra brothers and sisters whose minds do not differ. listen to me! Generally. there are prophecies by the devas. The Guru is nothing other than mind. listen to me! After them. dreams arise born from habitual patterns. Headed by Sri Gunamati. Early in the night. the deceptions of Mara appear. At midnight. How wondrous. you who practice yogic discipline! Your name has been prophesied by the devas. Dakas who are sitting in the right hand row. the secret yoginis. 491 . At dawn. The Guru arises from mind. This is the unforgettable memory of what Maitripa said: ʺIn general. The great lord master appeared And taught the Dharma which revealed the ultimate. Dakinis who are sitting in the left hand row. all Dharmas are mind. Headed by the consort Sukhavajri. One should not trust in these. This can be shown by signs: A human corpse. This mind itself is primordially non‐existent. an elephant. an outcast. There is nothing to abandon by discursive effort.Everything that appears is the nature of mind. Rest at ease. The realization of the truth was shown by these signs: Not fixated on either samsara or Nirvana. Through the kindness of the Guru. A precious jewel. Dakinis. Bliss. emptiness. And space and insight are inseparable. a lion. luminosity dawns beyond coming or going. Mind and mental events have ceased. This transmission of the innate. Nonmeditation and nonwandering. naturally. Not hoping for fruition from others. Not falling into the four extremes. a dog. Free from thought and speech. Mind free from occupation and complexity. I could not refuse the Dharma brothers and sisters. Faults and virtues neither increase nor decrease. I heard from the great lord master. do not be jealous! Thus. and luminosity are unceasing. A Brahman. An infant. the pith of the view Through the sign meanings which reveal the unborn. this song was sung for the Dharma brothers and sisters headed by Paindapa at the Rinchen Tsul monastery in Nepal to show the meaning of the signs of mahamudra as revealed by Maitripaʹs appearance in a dream. a blue lotus. Not holding acceptance or rejection in oneʹs being. I realised these. without restriction. Quicksilver. unborn and innate. Since the experience of these realisations has dawned. The reason why I sing these words Is the insistent request of the honourable lords. did you see them?ʺ Maitripa asked. 492 . a deer. Therefore. and a black antelope. a madman. a pig. In the natural state. Beyond any analogy whatsoever. ʺOh Great Magician! There is no need for doubt and hesitation. the vajra recitation. by the taste of amrta. Marpa Practice Dharma. May the aspiration of profound auspicious coincidence Be accomplished quickly. Remain in your heart without being forgotten. 493 . May the support of the Dharmapalas and Protectors Guard you inseparably. I know you and you know me as well. May the blessings of the Yidams and Dakinis Remain in the root of your life. the Sambhogakaya. the vajra speech. May the root of your mind and the branch of Bodhi Blossom into the leaves of the Dharmakaya. I will always be happy no matter where I am. Son. and you will always be happy no matter where you are. Attain auspicious coincidence. If you are able to practice Dharma. So be strong!ʺ Then Marpa sang this song: I supplicate the lord Gurus. May the commands of the Guru. Marpa said. whose actions are in accord with the Dharma. May your body attain the Nirmanakaya Buddha. and I will be Happy In response to Milarepaʹs request to return to his homeland. May your speech. There is the life‐tree of the Buddhaʹs teachings. You will find the temple of the divine Sugatas. In your own food. You will reap the harvest of precious results. In the holy Dharma. You will find the storehouse of all Siddhis. You will find the marketplace where samsara is bartered for Nirvana. You will find the Buddha activity of pure Samaya. along the roadside. cleared of shadows.May the kindness of all those who practice the Dharma Accept you in all the three times. as you depart. the life and heart of the Dakinis. a land of little human love. You will find the oral instructions which destroy illusion. in the houses and fields you long for. Tomorrow. In the perseverance of Milarepa. The Dakas and Dakinis will see you off. In the fatherland. In your homeland. There is the source of much good news. In the children of Marpa the translator. In the monastery of the body that perseveres. Through mastery of the essence of hatha yoga. Among your relatives. Thus he sang. which brings no sickness. In the ganacakra of nettles. The twelve local goddesses will receive you. In the divine Dharma free from deceit. You will find the torch by which the signs are quickly seen. You will find the spectacle of the attainment of great benefit for oneself. In the rock cave of an unpeopled valley. In strict retreat. At the top of Silma pass in Tsang. In the divine palace. which is not a handout. your aunt and sister. away from people and dogs. You will find the holy Dharma of Impermanence and illusion. 494 . In the harvest which comes from obeying the command. You will find undistracted spiritual practice for a little while. You will find the juncture of Samsara and Nirvana. You will find the amrta that pleases the Dakinis. You will find the inheritance of divine Bliss. Milarepa Image sculptée par le 10e Karmapa 495 . 496 . 497 . and when people heard them their minds were filled with delight.) The father replied: ʺThis is truly wonderful. Milarepaʹs family helped their newly‐arrived relatives to establish a business. Milaʹs family had been settled there a long time and had an impressive house. since later as a great practitioner he sang wonderful songs. married Nyangtsa Kargyen when he was 21. considerable land and a thriving business in trade. and ʺgaʺ means happy or joyous. After a while. Within each generation of our family. Family Ruin and Revenge through Black Magic Mila Sherab Gyaltsen. her husband went away on a long trading tour. a Joy to Hearʺ or ʺMilarepa Good News.ʺ ʺTöpaʺ means to hear. and during his absence the child was born. to find land and to build a house. Jetsun Milarepa (1052‐1135) Tibetʹs most famous meditator Part one Birth.ʺ This name actually accords very well with Milarepaʹs attributes. and I will call him Töpa Ga.By then. I am delighted to hear that this son has been born. The couple lived happily and prosperously in the village of Kya Ngatsa (also known as Tsa). asked him to give a name and to return for a festival. and so things went well for these relatives as well. While Nyangtsha Kargyen was pregnant with Milarepa. there is only one son born. Milarepaʹs father. Then some relatives of Milaʹs grandfather ‐ an uncle named Yungdrup Gyaltsen and an aunt named Khyung Tsha Pedon ‐ moved to the area. According to the custom. so his name meant ʺMilarepa. (It is considered auspicious to have a special festival to celebrate the birth of a child. the father returned home and gave a big celebration in honour of their son. A messenger was sent to find the father and inform him that he had a new son. is now 15 years old. a young woman from the village. When Milarepa was seven years old. ʺWealth is nothing permanent. and it is time for him to get married to Zessay. Milarepaʹs teacher from the village. Milarepa. crying: ʺMila. donʹt be disappointed or discouraged. They were given clothing and food that was of lower quality than the other servants. Milarepa accompanied him as an attendant. Zessay. and you are going around with your belly full of food and singing away drunk. He also said that Zessay. however. The aunt and uncle agreed to carry out these wishes. and invited the people from the village. One day when Milarepa was returning home earlier than his teacher. you are a child with no father. Your aunt and uncle have 498 . and to begin his own life. because I realize that I will not get over this illness. They comforted him. You must study and develop capabilities. and his mother were forced to work as servants for the aunt and uncle. When his mother saw this. they beat Milarepaʹs mother. For lack of money. everything entrusted to them. including Yungdrung Gyaltsen and Khyung Tsha. What are you doing? Your mind has become totally deluded. he called together all the relatives for a meeting. and when Milarepa was fifteen years old. Now please give us back what has been entrusted to you for all these years. and burdened with a tremendous amount of work. she bought a lot of beer. You must take care of everything until my two children come of age.ʺ They spoke at length like this. ʺThopa Ga. as was often the case. and he went around to the different houses performing religious ceremonies and so forth. protect them from difficulties. and all the property was to be given over to them. his sister Peta. but something that is made by people through their work. We have been taking care of you for so long that you have used up all your resources. and while you are doing this. his fiance. When Milarepa was of age. The father told them: ʺI am giving you the responsibility of my lands and all my goods. Milarepa was a little bit tipsy and singing a song. Sherab Gyaltsen. including the aunt and the uncle. she became outraged and yelling at him in a loud voice. A letter was written as a testament. he was to be married to her. Realizing that he was not going to recover from his illness. came tearing down the steps of the roof with a stick in her hand. The aunt and uncle made it extremely difficult for them. The mother. a daughter was born into the family and she was called Peta Gonkyi. his father. and having settled his affairs. and used it for their own benefit.ʺ In this way. The parents of Milarepaʹs fiance. was also the local priest. were kind to him. Your sister and I are here in great suffering. ʺWe donʹt have anything to give you. they were often given food and drink. In the beginning your ancestors had no money. but they made it through working.A few years after Milarepaʹs birth. saying. giving him new boots and clothing. became very sick.ʺ The aunt and uncle replied. so it was quite a powerful one. the uncle and aunt. In addition. the house and so forth. the aunt and uncle took the money and the land. and on these rounds. whatever you need we will provide for you. and signed and sealed. There is nothing here for you. Good News. and help them in whatever way you can. denying that there was anything left. Afterwards. they inspired and comforted him. This stick was one used to push a stone mill to grind barley for tsampa. Please see to it that no harm comes to them. Sherab Gyaltsen died. She came after him with this stick. had managed to find a little bit of funds. She said to them. had been promised Milarepa as his future wife through arrangements made with her parents. not even a needle or a thread left to give you. his mother was on the roof of the house and saw him coming. and he arrived in Utsang. she communicated in a loud voice to the whole village the following message: ʺThe son that was born to Sherab Gyaltsen and myself has come of age and has been helpful to us. Do this until you can create various signs that everyone can see. waving it like a victory banner at the top of the house. tied them to the end of a stick. She took all the red cloths she had. she went around the village. Through his black magic. From him Milarepa learned black magic and also how to send hailstorms. There is nothing else that can help. Part two Finding the True Way Although Milarepaʹs mother was delighted with what he had accomplished. Zessay provided him with what he needed. and in their house they were giving a large party for him to which many relatives had been invited. While staying with the teacher who taught him magic. One day the teacher came to Milarepa. and so I want you to go to a capable and skilled lama from whom you will learn how to perform various kinds of magic. Through his other magical powers. and whatever you say I will be glad to do. but the mother now said: ʺI will take a job in another house. Milarepa was able to make the house collapse and thirty‐five people were killed. and here you are just wandering around drunk. he was able to send hail on the village and that destroyed the harvest. Milarepa was bothered by these thoughts day and night but dared not mention anything to his teacher. and. where he met Yungton Trogyel of Kyorpo.ʺ Milarepa then wept and said: ʺYou are right. I have been behaving terribly.ʺ Milarepa and his mother stood there crying. and food. he began to think: I have fought my enemies and achieved renown through it but I have also committed extreme. but the song that I sang arose out of sadness. I will offer wonderful prayers for you. I had a little bit to drink at the house of a patron.ʺ With such proclamations. He knew it was wrong to kill and cause such destruction to the crops and this knowledge worried him. In our family there is a lineage of men who have been powerful in the use of mantra. Back in his village of Tsa. If you canʹt do this I will jump off the roof of the house and kill myself. While Milarepa was studying. I am happy. I will provide you with what you need. We had great hopes that you would study and at least learn how to earn some money and develop good qualities. please come forth. Milarepa enquired what was a matter. 499 . yet here you are wandering around in the gutter.taken all of our cattle and our money. Milarepa himself was disappointed. The only way to free us from this is to attain Buddhahood in this lifetime. and his sister Peta joined them. His mother was filled with happiness. If you can do it. looking uneasy but trying to put on a brave face. In the future I wonʹt drink. keeping his thoughts to himself. Milarepaʹs mother sent him on his way. My mind is finally satisfied. your boots. and I will work to get money for your clothes.y negative actions. the central part of Tibet. Now if there are others in this village who wish to harm us. It must be obvious that you have these powers. The only possible outcome of these actions for myself and for my mother is rebirth in a hell realm. the aunt and uncleʹs son had come of age. He has given an answer to our enemies and conquered them. Please be patient with me. Milarepa asked him: Where is the house of the King of Translators. Milarepa was very happy to hear this: That is exactly it. Milarepa thought he must be one of the fortunate beings who. this Dharma of the Great Perfection that I teach will bring liberation in one day. I am not the one who will be able to train you. The lama replied: I probably gave you this teaching a little bit too early. I will practice Dharma but which lama who can give me the teachings that lead to liberation in this very life. You should go to a country called Drowolung. The only thing that can help us is the practice of Dharma. and thanked his teacher for his advice. I have been able to accumulate a bit of wealth in this life but this will be of little help when I die. he said: I have committed great negative actions. therefore. But I am old now and it is difficult to practice. Iʹve had a fine time sleeping here. who was covered with the dust of the road. Milarepa went and slept for seven days. You could liberate the consciousness of all the beings we have killed. You should go and study with him. All you have to do is hear it and your mind becomes happy. I have heard this. and I feel pretty happy. You are someone who has accumulated a lot of negative actions. I have tremendous fear of samsara. as no one else was able to. and although this teaching has great qualities. to lama Rongton Lhaga. you would be able to attain buddhahood in one life. For fortunate beings. Having bowed to him. If in only twelve days of studying and practice. You. yet since there is no other way to liberate myself from the evil consequences of my deeds. on the other hand. in southern Tibet where Marpa the Translator lives. The teacher replied: Excellent. Milarepa was delighted to hear the name of this lama. stood nearby. I am sure I can accomplish this practice. and that is what I would like to do. which Milarepa followed. are not as old as I. then if you meditate for one day. who teaches the Great Perfection tradition. but a Marpa lives over there. where children were playing. once they hear such a teaching will be able to realize liberation in one life. Thinking in this way. A week later. You have a lot of energy and diligence and could practice genuine Dharma. if you can totally involve yourself in this practice. When Milarepa heard the name of Marpa. an inexpressible experience of joy arose within him. A man. but dared not mention anything. please teach me the Dharma which will allow me to liberate myself in this life. All created things are impermanent. Doing this. Go and study with him. Marpaʹs wife Dagmema had a dream in which 500 . I know of a wonderful lama. If you meditate only one night you will be liberated in one night. I was able to achieve the magical powers that allowed me to destroy the house and produce hail. The lama replied: If you can practice from the depths of your being. the lama came and inquired: What kind of experiences did you have? What kind of realizations arose? Milarepa replied: My mind is most peaceful and happy. merely hearing this Dharma will bring liberation. He pointed down the road. Marpa? The man replied: I donʹt know where the King of Translators is. I must do it. He is skilled in the secret mantrayana. You practice dharma and I will provide you with what you need and help to create favorable conditions for your practice.The teacher replied: An excellent sponsor died last night. Milarepa then went to the western part of central Tibet. I have been thinking like that myself. He set out on the road to Marpaʹs house and came to a place called Dharma Ridge. The night before Milarepa arrives at Marpaʹs house. We donʹt have the karma to be teacher and disciple. Rongton Lhaga. Through practising magic and makng hail. but for a small part that was not yet finished. speech. The lama said to come. Milarepa did not leave right away but finished plowing the field and then went to Marpaʹs house. and mind. Milarepa asked: Do you know where the palace (the polite way of saying house in Tibet) of the king of translators. who is supposed to live in this area. sitting on two cushions covered with a rug. Please give me food. got a little bit drunk. Nevertheless. Milarepa finished off the pot of beer and plowed the field. is? Marpa took a long. Marpa did not listen to her. Why are you going out and plowing fields? People in the town will talk and Iʹll be embarrassed. If I 501 . and mind. they told each other of their dreams. Dagmema asked Marpa: Are these dreams good omens? Do they foretell something positive? Marpa replied: They are dreams. however. and Dharma: If I give you Dharma. Milarepa inquired of this young child: I am looking for the King of translators. That night as well. my body. I will lead you to him. You are a great lama. This was Dharma Dode. a vase. When words came. Marpa said to him: I am Marpa. Dagmema was surprised: You never plow the fields. and I will introduce you to Marpa. Get me some good beer. The next morning Marpa awoke feeling there was something beneficial and good to accomplish. The field was all plowed. and said: Stay here. and dreams arenʹt true. They walked along the path and came to a field where someone was plowing. He drank a full measure of beer. plow the field. and along with it. Marpaʹs son. and took another flagon with him while keeping a sharp eye out for whoever was coming along the road. a dream came to him in which Naropa appeared and gave Marpa a golden dorje. clothing. Marpa. Drink this beer. he was filled with such an intense emotion that he was unable to speak for awhile. From this peak. Among them was a child who was well cared for and had long hair that was slicked down with oil. and the teachings of Dharma so that I can attain buddhahood in this very life. When Dagmema came to bring him his morning meal. with a certain brilliance radiating from it. What is important is that you have offered me your body. slow look at him from head to foot. which also had some dirt on it. As soon as Milarepa saw this person. Marpa replied: It doesnʹt really concern me that you have committed all these negative actions. This person had a well filled‐out body. Before long the child whom he had met before came to him and said: Follow me. Marpa purified the crystal stupa and placed it on the peak of a mountain. the stains were washed away from the golden dorje. I offer you. and I will lead you there. you will have to get your food and clothing elsewhere. I am going out to plow the field today. luminous rays of the sun and the moon filled the gigacosmos (a thousand sets of a thousand sets of a thousand world systems). Milarepa offered his prostrations and said: I am a great sinner who has committed tremendous negative actions. With the water in the golden vase. speech. and a golden vase. Now as for food. the same man who was plowing the field.Naropa presented a crystal stupa. clothing. while Marpa was resting in clear light. There Milarepa found. Milarepa was walking along the road and came upon a group of children playing. slightly soiled. Marpa. The child replied: You are probably looking for my father. so you can make your prostrations now. and it was placed on top of a victory banner from whence light radiated to the whole world. With the water of that vase. The four handles facing the four directions are a sign that I will have great spiritual sons. Remove them immediately from the shrine hall. you may have a bit of difficulty with food. Marpa replied: Iʹve heard that you killed a number of people with your magic by sending hail. So this depends on you. but when I hit the pot it gave off a wonderfully resonant sound. I want you to go there and send hail onto this village. there is a place where my students must pass when they come to see me and the villagers treat them terribly. When Marpa saw them there. In order to gather the latter. Heʹs the wrathful type. they steal from them. It shook. Is this true or not? Milarepa had to admit that it was true. He berated them severely and they responded with anger. Perhaps you are getting ready to kill me. Milarepa thought: Marpa probably thinks these are my black magic texts and so took them out of the shrine hall. Marpa left the meal he was eating to come and speak to Milarepa: Young man. and the road back was very difficult for him shouldering the big pot and heavy load of wheat. profound lineage of Naropa I have received with such hardship.) Donʹt leave this grain here.) Finally. Milarepa had to go a long way on his begging rounds. Milarepa walked to the village and spoke to the people there. Milarepa had to leave for a tour of local villages. so that the lineage that Marpa was carrying would be rich and prosperous Marpa filled the copper pot with ghee (liquid butter) and inserted many wicks so that it glowed with the warm light of a great butter lamp. In response to Milarepaʹs request for the Dharma. he amassed twenty‐one measures of grain. Dropping this load of grain you carried has shaken the whole house. you will have to get your Dharma elsewhere. he thought and took his sack of grain outside and left it there. He then offered Marpa the copper pot with the four handles. Milarepa said. As they were ready to kick him out of town. (Milarepa would be one of them. he said. saying: Please give me the secret oral instructions that will allow me to free myself from suffering in this lifetime. he exclaimed: Take those books away right now! They are covered with obscurations. Milarepa decided to receive Dharma from Marpa and to find his own food and clothing. Marpa lifted up the cooper pot and said. By begging. attacking and beating him. this copper pot should be placed within a great stupa. telling them how poorly they had treated Marpaʹs students and that there was no reason for this. Take it out! Milarepa thought Marpa a little quick to anger. there is no way that I could not be able to give you this precious. I offer this to the great master Naropa. When he returned to Marpaʹs house. Youʹve made problems for the 502 . you are very strong. Tears came to his eyes and he made a prophecy: You gave me an empty pot and this means that in this life while you are practicing in retreat. They beat them. Wishing to leave his texts in a safe place. fourteen of which he used to buy a large copper pot with four handles. Whether you attain enlightenment or not‐‐that depends on you. and sometimes they donʹt even let them through. This is a sign that you will become very famous. (Marpa was recalling Milarepaʹs black magic that had caused his aunt and uncleʹs house to collapse and kill many people. They stink of your negative practices and will pollute all my texts. Marpa then told him: In the village behind you. he put them in Marpaʹs shrine hall.give you food and clothing. he was very relieved and quickly let his burden drop onto the floor of the house. In the future. If you can do it. where they also give my students a difficult time. you have done earnestly and well. He went to Marpa and begged him: My negative activity is increasing and certainly in the next life I will be born in a burning hot hell. He then performed his magic and the hail came. They finally realized that this was the result of Milarepaʹs magic. The harvest was growing very well and crops were flourishing. You should ask him. in order to receive my Dharma. carry away the topsoil. if you think right now you are ready to get the precious Dharma for which I had to accumulate much gold to offer Naropa. and this time the result was to make the villagers fight. if you think you are ready to get this now. but all that was covered was saved. The villagers were stunned and surprised that everything was destroyed except for the old womanʹs land. Milarepa again asked for the teachings. And then once you have done that. Milarepa became depressed and discouraged. Marpa. Only that kind of person can truly receive my Dharma. In the past he had killed human beings and he now realized that in sending hail he had killed a lot of small sentient beings as well. I want you to build a house for my son Dharma Dode. Great Magician. They came to speak with her: Why is it that your land was not destroyed? She replied: I kept by me a young monk who was very clever. If you go to him and confess. when the hail melted. Having fulfilled this task for Marpa. I have killed many people. Whatever work I have set out for you. you must be someone who is willing to put their whole heart into it. however. He took a metal pot and covered the part of the map that was the old womanʹs land except for a little piece of it. Marpa said: There is another place a little bit distant from here. However. With the thought that in accomplishing the commands of the lama he would obtain Buddhahood in this life. The small portion that was not covered by the pot was also carried away. I will give you teachings. thinking about what he had done. so they came to see Marpa and apologized. I will send a powerful sign to you. It will not be pleasant. Milarepa suggested that she draw a picture of her land. They went to Milarepa. except for the small piece of land that belonged to the old lady. The old woman was upset at the thought of losing her land and harvest. beating and knocking each other down. I havenʹt been able to practice the Dharma properly and certainly Iʹll be born in the hell realms. and then travel along the hazardous route to India. Go and send hail on their harvest. Why did this happen? they asked. Milarepa left to perform his magic. Afterwards. The harvest was destroyed and the topsoil was carried away. through your great compassion grant me the teachings of the Dharma. and now I will make trouble for you. Milarepa left for this second village. he stayed with an old woman. Afterwards. Now I am going to test you to see if you have that kind of heart. He answered: You have made a lot of trouble for the students of my lama. 503 . and now I have killed small sentient beings as well. Milarepa told the old women that he was going to send hail and it would not only destroy the crops but also. you are overstepping yourself. When he came to the countryside nearby. Please. Marpa gave Milarepa a new name. I gave him food and lodging. So they went to Marpa and confessed.lama and his students. If I think of the causes and conditions for rebirth in a future life. then in the future such things will not happen. Marpa said: Indeed you have committed many negative actions and the antidote for the karma you have accumulated is the Dharma. while the rest of the village was devastated. promising not to harm his disciples. They offered their good will and promised not to hurt his disciples as they came through the village. Through my magic. Once you have finished building it. The local people had all agreed that no one would own this land and it would be held in common. They had all signed a paper to this effect. Milarepa asked. I will celebrate it with a great feast. and all the earth back to the holes where he had dug it. now please teach me the Dharma. So Milarepa again had to take down the house and return all the stones and all the earth back to their places. Marpa said to him Now in the future you shouldnʹt be doing work that you werenʹt told to do. On the peak to the south. You will receive the Dharma. Would you mind if I brought in your wife as a witness to this? Marpa agreed that his wife Dagmema could be the witness. and not only that. You did. If you finish this house. I will teach you the Dharma. Having completed the task. This time Milarepa was a little anxious about the directive: Precious lama. If he just went there and built it.. so he had Milarepa first build a round house in the eastern direction. and not only will I give you the Dharma. But he had to be clever about it. then it is good work so I will be a witness. I will teach you the Dharma. Marpa replied I must have been drunk or crazy. He told Milarepa to tear it down. which should be put on a peak in the western direction. return all the stones to the place where he had taken them. Marpa came to see him: Who told you to build this house? Milarepa said. 504 . I have finished all the work you told me to do. Milarepa again went out and started collecting stones and earth and began to build up the walls of this second house. What happens if I die building this house before I can receive the Dharma? Marpa promised: I guarantee you will not die in building this house. Please grant me the teachings of Dharma. the first time you said you hadnʹt thought it through very well. When he had progressed considerably. I am not really sure what the reason is behind all this work he has given you. They wrote a letter that said once these walls were built. Milarepa went back to Marpa and said.Once you have completed the house. I want you to build a house in the shape of a half circle. Marpa said: I donʹt think this turned out very well. So Milarepa returned all the stones to their place. they would not be torn down and that Milarepa would receive Dharma teachings. Part three Hardships Serving His Guru Not far from where Marpa lived there was some open land in the middle of a village. the villagers would protest. except for Marpa. When Milarepa had half finished it. but if it is done for the sake of the Dharma. Marpa replied It is not quite time yet. all the earth to where it belonged. and the next time you said you really didnʹt remember having told me to build that house. Actually what really needs to be built is a triangular‐shaped building. Now again you are telling me to build a triangular‐shaped house. Dagmema said: Maybe this is work my husband doesnʹt really need. and then went back to Marpa: I have followed all your commands. I will give you food and clothing as well. because he wanted to build a house there for his son. I will give you the Dharma. I donʹt remember anything about telling you to build this house. it wasnʹt what you really wanted. I will go to Marpa on your behalf and try to see if I canʹt arrange for you to receive the Dharma. you go back and finish building the walls. Such diligence and great effort made for the sake of Dharma and to fulfill the commands of the lama makes me very happy. I must build this house. A horse only gets saddle sores on its back. But stay here and I will take care of you. and slowly the walls of the house were built up. Until now I have worked as hard as I can carrying stones and earth. Milarepa went sobbing to Dagmema. this is the command of my lama and continued his work with diligence and energy. My faith in the lama has not changed. Marpa came to Milarepa. What do you have to offer? Milarepa replied. Marpa came up to him. and seeing all his festering. I went through great difficulties in order to bring the Dharma back from India. Has your mind not turned against me for this? Milarepa replied. with time. but it is extremely painful. Sometime after this initiation. cuffed him across the face and tossed him outside. So now. And in order to obtain the precious Dharma. was not satisfied. Well. open sores. Yet he thought. I donʹt understand why Marpa is making you go through all of this. And he chased Milarepa away. but Milarepa did not leave immediately even though heʹd been told to. Donʹt worry. Well. Iʹve been building this house and thatʹs my offering. Slowly. Dagmema could give him good food and bring him back to health. he could stay. Since he could no longer carry things on his back. Dagmema came and asked him why he was crying. She lifted up his chin and said: Donʹt cry. Marpa admonished him: Youʹre building this house but itʹs not finished. I have committed monstrous negative actions. Thatʹs true. They are the cause of the bad things that happen to me. One day Marpa was giving the initiation of Chakrasamvara (Demchok). But Marpa looked at him and said. We had a little bit of a set‐to the other day. Milarepa also went and happily joined the crowd. but Milarepa did not reply. It was such heavy work however. Milarepa went to gather together earth and rocks to make a house. and Marpa also cried. 505 . Marpa said. Itʹs a finished house that you must offer. Yet in building this house my body is becoming nothing but a huge wound. and not only that. He was surrounded by sores. however. and so he carried things on his chest and sores developed there. you will receive the Dharma. but then sores also developed there. the water and earth he was carrying to make mortar entered into them and it was very painful for him. Marpa agreed that until Milarepaʹs wounds were healed. He made his request again: Please. he carried them on his hip. she cried: You are right. His mind. Dagmema went to Marpa and described to him what Milarepa was going through. Many of his students had come and brought wonderful offerings. Your situation is even worse than an animalʹs. but you have them all over your body. she would probably think I am proud of all the work Iʹve done. who comforted him. Dagmema now looked at Milarepaʹs body which had been covered before. Though he was in such pain Milarepa reflected: I canʹt really show these sores or speak of these problems to Marpa because he is a very high lama and also he would probably get angry with me. With no place to turn. that large sores began to appear on his back. he was filled with despair and weeping in the house. She took good care of him and Milarepa was happy. let me stay and receive this initiation.Again. Iʹve never seen such wounds on a human being before. he had not yet received the Dharma. you will get the Dharma teaching. not at all. His wife is full of compassion and kindness but if I show them to her. Milarepa finally told her his real feelings: You are kind to me as a mother. ʺIʹm extremely busy. Marpa came to Milarepa. itʹs all right. Marpa would never give him the teachings. they got together and decided to attack it. At last when the villagers realized that this one was not going to be destroyed. Marpa replied. Marpa said to Milarepa.ʺ Marpa had drawn the plan for it on the ground. if you want the uncommon or exceptional Dharma. Heʹs having all these houses put up by this student whoʹs real strong. Thereʹs much to do. Dagmema wrote a letter making it seem as if it came from Marpa. Triangular‐shaped houses are for evil magicians who use mantra in their practices. Lama Nyokpa. Realizing what was happening. who was in the process of building the triangular‐shaped house. they went to Marpa. unchanging samaya. As the tower was located on the land of the village where no one was supposed to build. and Milarepa had started the construction. He went to Dagmema. Three‐ cornered houses and four‐cornered houses. Please. ʺWell. Iʹll have to go to another lama. Great Magician. and I canʹt give teaching to this Great Magician. too many students. a 506 . then weʹll gather together and fight him. And then they said. Heʹs started all these other houses and theyʹve come down. apologized. just like the rest of them. Marpa created an illusory army that circled the tower in all directions preventing anyone from coming close. Where did all these soldiers come from to protect Marpa? Seeing they were up against a force beyond their strength. Keep working on the house. now published in English. who told you to build this house? Lama. During the long and difficult period of the tower construction. what do you need then?ʺ ʺI need the Dharma. This is a triangular‐shaped house. maybe Marpa wonʹt really build it. and sent it to one of his main disciples. the people became concerned: Whatʹs going to happen with this house thatʹs going up on our land? Some thought. The villagers were astounded. Then Marpa gave him refuge vows and advice. It read. The nine‐story tower was built all the way up to the top. She consoled him. the only thing missing was the roof. Milarepa built all himself. Marpa retorted. Is this something you can do? The fourth house that Milarepa was asked to buildt was to become the famous nine‐storied tower called Se Kar Gu Tok. ʺthe house with nine stories for the son. Well. too. you were the one who told me to build this house. Youʹre not to blame for this. What are you doing? Planning on staying here and performing black magic on me? Are you going to kill me? Marpa commanded that he tear down this magicianʹs palace and replace the stones where they came from and carry the earth back to its place. and I will work something out so that you can receive Dharma teachings. Milarepa finally despaired: It looks as if Iʹm not going to get Dharma teachings from Marpa. As I said. you must have the capacity to go through extreme difficulties to demonstrate faith in the lama and to maintain stable. He went through untold physical hardship. I have given you now what is called the common or general Dharma.One day. Please give me the Dharma. no matter what Milarepa did.ʺ There was a festival coming up.ʺ begged Milarepa. and promised that they would not destroy this tower. Once more Milarepa returned and reported to Marpa that he had fulfilled his command. One day. with not even one stone being carried by another person. give him some Dharma teachings. He also gave him the short spiritual biography of Naropa that describes the twelve difficulties he had to go through. Other people said: Well. and theyʹre just going up and down and this one is going to come down. Marpa finally agreed and told Dagmema to make a very good meal and give it to Milarepa. The lamaʹs very difficult. Well. By the end. and heʹs given you a tough time. I think heʹs just crazy. If he doesnʹt destroy this house. Weʹll bring it down ourselves. as related in his full biography. and explained his thoughts to her. I will say prayers for you. Make prayers that we will meet again. When Lama Ngokpa heard this from his students. music. Pretend they are from Marpa and that you are one of his disciples. take these blessed objects and this letter.ʺ And so he parted from her. He was exuberant. I am the Dharma that is explained. and bowed in response to Milarepaʹs prostrations. Donʹt have any wrong views about Marpa. His way of prostrating is like that of Marpa. I am the guide of the world and the one who creates the world. Wonderful! Tell him not to come right away. a ruby mala that had belonged to Naropa and also bone ornaments that had belonged to him. actually very strong beer. nothing. that Marpa had sent him. Keep me in your prayers. and on the other he was sad for he had to separate from Dagmema. but to wait. he was very happy because he was finally going to receive the Dharma. Dagmema said: Here. Whatʹs going on? He began to have some doubts. There were no signs of realization. Take these to Lama Ngokpa. so I assumed he was his disciple and bowed to him. She sent these along with the letter as a sign that this was the real thing. who had been so kind to him. and finally Milarepa told 507 . On the one hand. One of the students approached and questioned Milarepa who responded as Dagmema had told him‐‐he lied. Milarepa meditated for quite a while. and I will do the same. The students were surprised and asked their lama. no experiences. Practice diligently. letters are not signed. When Milarepa came to him. so he questioned Milarepa more closely. which she gave to Marpa during the ceremonies. but stamped with a personal seal. With all the brilliant ceremony he thought had arrived in the land of the gods and now at least he was going to receive the teaching. Who is this that youʹre treating with such respect? Lama Ngokpa replied. The lama stood up on his high throne. that he had come to take Dharma teachings from Lama Ngokpa. Giving the letter. he was extremely happy. In Tibet. he was of two minds. I am the true nature of spontaneous bliss. took off his hat. Ask him who he is. and the monks wearing all their fine robes. which is guarded carefully. ʺPlease do not forget me. and that he had brought a ruby mala and bone ornaments from Naropa as confirmation. the ruby mala. Lama Ngokpa was astounded: With these teachings. and something like Tibetan cheesecake and sent him on his way. He shed tears and asked her.grand ritual celebration. thereʹs no way that nothing can happen. the point at which teachings are interrupted by such an event are considered very significant. In Tibetan tradition. and said that they were going to form a great procession for him in the traditional style with victory banners. The students brought Milarepa some beer to drink. As Milarepa went along his way. Milarepa bowed to Lama Ngokpa from a distance. he asked where Lama Ngokpaʹs house was and finally found it. butter. Then Dagmema borrowed. When Milarepa left. so to speak. He said that he was a student of Marpaʹs. Milarepa was asked to wait until they could receive him properly. and I am those who have gathered to hear the teachings. but nothing happened‐‐nothing at all. He got quite drunk and she was able to take his seal and stamp the letter. Lama Ngokpa gave Milarepa teachings and also taught him how to practice. Lama Ngokpa was sitting on a high throne teaching hundreds of students. I have great hope that you will indeed receive teachings from him eventually. he was reciting these lines: I am the one who explains. He reflected this was all due to the kindness of Dagmema and shed tears remembering her. She gave him tea. and the bones to Milarepa. I am of the world and beyond it. As he approached. but donʹt say Iʹm the one who gave them to you. and Dagmema had made some beer. As they approached Marpaʹs house. I ask you to give me the special instructions of the Dakinis. it having been a long journey. and showed that youʹre the proper kind of student. and then he walked the whole night back with the goat on his shoulders and offered it to Marpa. Please come with your students and bring whatever you have to offer. she said: Through all these hardships. that he was a little tired from the journey and that he would like some beer. As he lifted up his things to put them on his back. too. Lama Ngokpa and all his students assembled for the empowerment. who was delighted to see him. he was totally depressed. speech. he can come to the house. he reflected that this indeed was a human body he had attained. It read: ʺThe house is finally finished and Iʹm going to have a big celebration in honor of this occasion. I offer to you. He delivered Lama Ngokpaʹs message and Dagmema said. and all the wealth that I have. Not once 508 . he said: Iʹm going to jump in the river.ʺ Except for one goat with a bad leg. Through his omniscient knowledge. but first we should go and greet Marpa. Before we get there. and sent beer out to them. Lama Ngokpa then said to Marpa. About this time a letter arrived for Lama Ngokpa from Marpa. this wonderful student of yours has neither rejected you nor the Dharma. the party arrived at Marpaʹs house.the truth: Well. Extremely disappointed. Whatever kind of difficulty youʹre given. that letter wasnʹt from Marpa and neither was the mala or the bone ornaments. Part four Empowerment and Attainment Marpa was very happy: In order for you to receive these teachings. Iʹd like to just rest a little bit. As for that lousy student of mine. Lama Ngokpa felt a little tired. All the other Dharma I know I have given you. youʹre able to carry through. and so he said to Milarepa: You go on ahead. It took him one day to return to his house. Lama Ngokpa himself went back to his house and fetched the goat. in the future it wasnʹt certain that he would again attain a human body and meet a real lama. Milarepa explained to Marpa that Lama Ngokpa had come. The only thing I havenʹt offered you is one goat with a bad leg. This is more than I can take. Whatʹs this person talking about? If he wants beer. that must be the truth. You demonstrated great respect for these teachings. despite having done a lot of negative things. Marpa knew what was happening within Milarepaʹs mind. However. which he thought wasnʹt good enough to offer and thus left at home. Iʹm going to end it all. moreover. Lama Ngokpa took everything he had gathered throughout his life as an offering to Marpa. When Dagmema came before him again. Lama Ngokpa replied. Milarepa went to the house and met Dagmema. he decided to stay but remained in a very distressed state of mind. Fine. but if you want to receive this secret instruction of the Dakinis. and yet again Milarepa was not allowed to attend. because without the lamaʹs blessing. Marpa became furious: What! I went to India at the risk of my life to get this Dharma teaching from Naropa. At this point. and mind. actually. No one was there to greet me with beer. Marpa replied. youʹll have to bring me that goat. there was a purpose in your going to get it. I give you power over my body. So again. you can bring him along. experience and realization cannot arise. This shows the strength of your devotion. Once again Dagmema demonstrated kindness. Well. I really didnʹt need this goat. Soon. Whatever I possess. and from the house bring me out some beer to drink. which included fulfilling the commands of the teacher and undergoing hardships for the sake of the Dharma. together with all the disciples. such as flowers falling from the sky. Tell me. all the nagas were happy. which functioned as a support for visualization. I knew this from the very beginning. in the future. Balancing a full butter lamp on top of his head. Iʹll break it down for you. so itʹs all right to come out. You have not broken any of your promises. Milarepa saw the full mandala of Chakrasamvara‐‐the main deity and retinue with all the offerings complete.) There were many auspicious signs at the time. his lineage would be very fruitful. the Buddhaʹs teaching would spread widely. Then. but you 509 . you donʹt wait home. She begged Marpa to give him teachings. which matured the vajra body. in the realm of human beings. Day and night he practiced in this way. you are my karmically connected son. (It was these yidam deities who gave Milarepa the name Zhepa Dorje. and Milarepa emerged. Then Marpa briefly gave him a teaching on the Dharma in general. and mind of Milarepa. speech. Milarepa began his formal practice by going into retreat for eleven months. After receiving initiation into the lineage of the deity. Marpa gave Milarepa a kapala (skull cup) full of amrita. Then come out swiftly to meet your teacher. and the secret oral instructions for the practice. made prostrations to Marpa and received his blessing. He dipped his index finger in the amrita and told Milarepa to look at it with great faith. for that day the guest of honor would be Milarepa. the Laughing Vajra. And in between. Gods and men would sing praises to Milarepa and he would be able to prolong his life through the practice of samadhi. (In Tibet. Great Magician. and Milarepa drank it all. The four handles represented the four main heart sons of Marpa. Marpa held up a kapala filled with amrita. Marpa gave teachings on the nature of the mind. Above in the sky. Through the sealed cave.has he turned his mind away from the Dharma no matter how difficult it was. The fact that the pot was empty meant that he was going to have some problems with food during his practice in this life. In the sky in front of him. He would have many excellent students and through them. At the end of the eleven months. During the initiation of Chakrasamvara. Milarepa experienced directly the face of the yidam deity. Milarepa was then led into the circle of disciples. Ever helpful. there is the tradition that when someone important comes. Vajra Victory Banner. as he had taken a vow to be in retreat. the reading transmission. Marpa gathered all students around him and addressed Milarepa. When I was plowing the field. Marpa and Dagmema came see him. Marpa made a prophesy about Milarepa based on the empty copper pot with four handles that Milarepa had given him when he first came. Marpa finally assented and told Lama Ngokpa and his students to fill the shrine with abundant offerings. In the earth. Dagmema said Youʹre right. for your minds are in harmony. all the gods were happy. he stayed in a cave that was walled in. of which Milarepa was one. that was my way of going out meet you. In complete unity with the deity Chakrasamvara. he bestowed initiations of various yidam deities. In addition. He didnʹt feel he could break down the wall himself. After the initiations. but Marpa had filled it with melted butter and this meant that. First they made a place for Milarepa to sit because he didnʹt even have a seat of his own. Youʹve been in retreat now for eleven months. Marpa and Dagmema gave Milarepa another name: Mila Dorje Gyaltsen. Marpa asked him. what are your experiences? What are the realizations you have achieved? Milarepa had been inside the cave for so long he was hesitant to come out. The wall to the cave was broken. everyone was happy. They will also have faith and will not generate a negative view. eyebrows.ʹ It is a kind of powa practice enabling you to send your consciousness into another body after you die. In this way. the mind of awakening. during this time. However. but this is a brief summary of what he said.) Within the Tibetan tradition. therefore. you had to go through all trials.go out to meet them. This body is a boat that will take me across samsara to Buddhahood. the most important is the lama. strong student. Eight times you were thrown into despair. please tell us what kind of experience and what kind of realization you have attained. exactly as it happened. You must go ask for this. and eyelashes appeared to Milarepa in a dream . I will give to you. The more important they are. All these occasions were to purify negative actions. Now. wondrous. karmic cause and effect. not all of your negative actions have been purified. and this will lead to rebirth in the hell realms. It is through faith and samaya with the lama that protection comes. (Milarepa spoke further.) However. because within the secret Vajrayana. after one receives an introduction to the nature of the mind or some instruction from a lama and practices it. Meditating upon these turns oneʹs mind away from samsara. She said to him. Although you went through great difficulties. In order to cross over this fearsome ocean of samsara. And in the future I will give you progressively all the oral instructions. Itʹs called ʹThe Instantaneous Attainment of Enlightenment. Having given this advice. She did not challenge you enough. she 510 . was very kind to you. Then one generates bodhicitta. never did you have wrong views. a little bit of realization. and you must then give yourself fully to these practices. Practicing the Six Yogas of Naropa is very good. there is one teaching that has not been obtained. and the imperfections of samsara. She gave you food and comforted you again and again. who has great compassion. You are truly a karmically connected. one enters the Mahayana path. This is very wonderful: due to this circumstance. you had killed many people and other sentient beings. Amongst these three. not anyone else. However. itʹs also possible that I can use this very body to accumulate negative karma. though. I was able to attain a little bit of experience. a blue dakini with golden hair. you have stayed eleven months in retreat. After celebrating Milarepaʹs emergence from the retreat. and. it is possible to reach Buddhahood. and most unusual. I go to them for refuge. Whatever happened during the practice. First. Marpa continued: The view and the practice of Dharma that I teach is extremely important. to make stronger your renunciation of samsara. In this completely matured body. You must go to a solitary place in the mountains and practice in retreat to slowly purify yourself of these negative actions. In order to purify these negative actions. Marpa gave him more instructions in private for his next meditation practice. either about Dharma or myself. Marpa was extremely happy with Milarepaʹs account: This is most excellent. Not long into the next retreat. the farther out you meet them. itʹs not a normal arising of anger. If anger arises. There are also the four thoughts that turn the mind: the precious human rebirth. impermanence. one offers to the lama oneʹs experience of realization. my lama and his wife. this physical form of mine. Milarepa responded: Thanks to the blessings of the Buddhas. my wife. the Dharma and the Sangha. but this made for an imperfect situation. in the future your students will be genuine practitioners. the Bodhisattvas. There is a purpose to it. Whatever happens between the two of them happens in order to develop the qualities of the student. Dagmema. All of the Dharma teachings that I brought back from India at the risk of my life. the only protection is the Buddha. practices and dedicates any virtue for the benefit of all sentient beings. one relates only to the lama. without exaggerating or without forgetting anything. There is a choice. thereʹs a special link between the lama and the student. I can turn my mind towards positive activity and achieve Buddhahood in one lifetime or I can turn my mind toward negative activity and go to the hell realm. his main disciple. or is this something that a yidam deity told you to request? And Marpa said. but they could not find it. I did not receive this from a yidam. and Marpa encouraged Milarepa and his other students to go and meet them in order to obtain the remaining instructions. however. in the future. he found him. as Naropa had become a realized siddha. Marpa replied. Was this appearance real or not? Was it a hindrance or not? Please tell me. Following these instructions. Naropa put his palms together and. watch your dreams carefully. Milarepa went back into retreat. and spent days going through them looking for the teaching. Naropa had also prophesied to him that Milarepa should go back into retreat and pointed out a particular cave. Tonight. he did speak of this kind of powa practice. When Marpa returned to Tibet. It was my student Good News. he recited these famous four lines: In the thick darkness of the north. I just put you in retreat. Naropa also gave Marpa many other teachings. he gave Milarepa. with the continuing support of Marpa and Dagmema. There were. bowing towards Tibet. one of the four main disciples. In this way. north of Bodh Gaya. While Marpa was in India. Milarepa dreamt of four great pillars. Marpa told Milarepa and the assembled disciples. After many years.) As Marpa was making his bows. all the trees around the retreat hut of Naropa remain bowing towards Tibet. including the Whispered Lineage of the Dakinis. So they pulled out all the texts that Marpa had brought back from India. like the sun glistening on the snow. and moved freely. let me know what youʹve seen. he asked. it is to this one that I bow. he had deep experience and realization. He said. The snow lion on top of his pillar signified that he had a heart like a lion. who was astounded to see him. it isnʹt from me. Now I have given you everything I received from Naropa. No. other disciples of Naropa who received different teachings. where Naropa had a place of retreat. Marpa again undertook the arduous journey to India to meet Naropa. Marpaʹs students would maintain Naropaʹs lineage. He prophesied that. every single initiation that he had received. including the Whispered Instructions of the Dakini lineage. Milarepa then broke down the wall of his cave and went to Marpa.disappeared. but I really donʹt remember whether I have received the teachings or not. what are you doing here? Why did you come out so quickly? Isnʹt this an obstacle to your practice? Milarepa explained to him that a dakini had appeared to him and told him that this teaching of powa had not been received and that it should be asked for.ʺ It is said that at Pullahari. During this practice. In the southern direction was Lama Ngokpa. to whom Dagmema had sent Milarepa for teaching. there is one called Good News. It was there that Marpa asked Naropa for the powa instructions. Marpa emerged from the hut. one in each direction. and once outside he bowed again to Naropa. Well. After a long search. Naropa asked: Is this something coming from you yourself? Did you want to receive this. On top of this pillar was a 511 . and together they went to Pullahari. When Naropa had finished giving him these teachings. he left a footprint in the rock that is still visible. (This was actually the last time he met him. and in the morning. and that his Dharma descendants would maintain his lineage and practice it well. In the eastern direction was Tsurton Wangye. Marpa called all of his students together. This is a true prophesy from a dakini. the Dharma lineage of Marpa would be masters of this practice. and we should now look into the future to see what will happen to this lineage. When I was with Naropa. We are maintaining the lineage of Naropa. Marpa did not find him in his usual place. which indicates that they have a lot of fire in their bodies that allows them to digest anything. showing that Milarepa would reach the expanse of liberation. Itʹs your turn. one of the little vultures represented Gampopa. This hagiography is based on a teaching given at Karma Triyana Dharmachakra by the Ven. my disciples. translated and edited by Michele Martin.tiger. the vultureʹs feathers were all in place and they were beautiful with no fault whatsoever. Rechung Dorje Drakpa. The vultureʹs nest is usually high up on the rocks. Vultures also come to eat the bodies that are offered at the cemeteries. but true. And if my words are not false. signifying that Milarepa had cut his ties to samsara and that in the future. Each one of the four has an extensive explanation but here we will focus on Milarepa. Flying around the vulture in the sky were many different kinds of birds. symbolizing the character of Lama Ngokpa. I have explained all this to you and my work now is finished. According to Marpaʹs prophesy. the doctor from Dakpo. Milarepaʹs specialty was the practice of tummo. and if they have the strength to endure. In Tibet. This was a sign that the Kagyu teachings would increase and spread. 512 . and that was a sign that Milarepa would have incomparable disciples. After interpreting the dream. which is related to fire. The vultureʹs eyes looked upward into the sky. and this was a sign that Milarepa would have a long life. and his symbol was the garuda. the vulture is considered a being who can endure all kinds of hardship. On the northern pillar was a vulture. and that his moon‐like disciple was Rechungpa. the Kagyu tradition did spread and flourish. Milarepa also dreamed that the vulture had many offspring. the vulture flew into the sky. or Gampopa. and this represented Milarepa. to do the work. Milarepa had many other close and highly realized disciples who taught and matured their own disciples and so the lineage continued. They can even eat the bones. then in the future. he would not need to take physical birth. this practice lineage will flourish. In the dream. or the level of Buddhahood. In the western direction was Meton of Tsangrong. Bardor Tulku Rinpoche in December of 1992. who became one of Milarepaʹs foremost disciples. It is said that his sun‐like disciple was Dakpo Laje. Marpa said. Flowing from Milarepaʹs teaching and lineage. This was a sign that all of the instructions Milarepa received would abide within his mindstream and he would remember them perfectly. At the end of the dream. Teachings of Milarepa Song of Transience with Eight Similes The Fleeting Bubbles Karma and Suffering The Song of Transience and Delusion Meditation. Study and Preaching The Deer and the Hunter Six Perfections Further Teachings on the Six Perfections It is Good For You Meditation is Service 513 . 514 . Abundance of silk. No one can understand their meaning If he heeds not the whole song. admonishing them to practise Dharma earnestly. The crescent moon. Milarepa decided to leave Upper Lowo where he had been preaching the Dharma during the summer. some instructions and advice. circling around him. your disciples. Should listen to this exposition of the Mundane Truths And ponder well their meaning. 515 . and go to Di Se Snow Mountain. No one has sung before Such casual words (on this). A jewel of value. His patrons gave him a farewell party. Floods in the vale above. Faithful disciples here assembled (ask yourselves): ʺHave I practiced Dharma with great earnestness? Has the deepest faith arisen in my heart?ʺ He who wants to practice Dharma and gain non‐regressive faith. This proves the transient nature of all things. Flowers of turquoise blue.Milarepa Song of Transience with Eight Similes Upon the arrival of autumn. And a precious son ‐ These are the eight similes. And he sang. They said: ʺBe kind enough to give us. and made offerings and obeisance. The gold painting fades when it is completed ‐ This shows the illusory nature of all beings. Rice in the vale below. Listen to these parables and metaphors: A painting of gold.ʺ The Jetsun then emphasized the transiency of all beings. So lay them down and practice now the Dharma. If you think tomorrow is the time to practice. Think. then you will practice Dharma. then you will practice Dharma. Suddenly you find that life has slipped away. This proves the transient nature of all things. This proves the transient nature of all things. Soon he is lost and gone ‐ This shows the illusory nature of all beings. The pale moonbeams soon will fade and vanish ‐ This shows the illusory nature of all beings. then you will practice Dharma. then you will practice Dharma. This proves the transient nature of all things.Think. Think. And devote yourselves to Dharma practice. A precious son is born. Soon with a sickle it is reaped ‐ This shows the illusory nature of all beings. The lovely flowers of turquoise blue Are destroyed in time by frost ‐ This shows the illusory nature of all beings. This proves the transient nature of all things. I hope you will remember and practice them. Think. Think. Who can tell when death will come? Ever think of this. 516 . then you will practice Dharma. Rice grows in the vale below. Think. then you will practice Dharma. Elegant silken cloth Soon with a knife is cut ‐ This shows the illusory nature of all beings. then you will practice Dharma. This proves the transient nature of all things. The flood sweeps strongly down the vale above. Soon becoming weak and tame in plain below ‐ This shows the illusory nature of all beings. The precious jewel that you cherish Soon will belong to others ‐ This shows the illusory nature of all beings. This proves the transient nature of all things. Think. Think. then you will practice Dharma. Affairs and business will drag on forever. This proves the transient nature of all things. These are the eight similes I sing. Milarepa The Fleeting Bubbles Travelling with his disciples. Jetsun sang a song ‐ I pay homage to my gracious Guru ‐ Pray make everyone here think of the Dharma! As he said once. transient and fleeting ‐ In it no assurance can be found. Old age is like a fire spreading Through the fields ‐ suddenly ʹtis at your heals. health and strength Will in time desert you? Death is like an oil‐dry lamp (After its last flicker). Now please use bubbles of water in this ditch before us as a metaphor and give us a discourse. Learning that physician Yang Nge was a devoted Buddhist.ʺ In response. Milarepa came to Din Ri Namar where he enquired for the name of the outstanding patron. I assure you. In this world is permanent. now go. ʺLike bubbles is This life.ʺ Sickness is like a little bird Wounded by a sling. ʺIt is said that Jetsun Milarepa can use anything at hand as a metaphor for preaching. ʺBirth and death Are like sunrise and sunset ‐ Now come. Know you not the folly of it? Youth is like a summer flower ‐ Suddenly it fades away. The Buddha once said. he proceeded to his house where the physician said. Nothing.ʺ A laymanʹs life is like a thief Who sneaks into an empty house. Know you not. 517 . He who talks on Dharma With elation is inspired. Which I have never seen flow upward. What else can help but Holy Dharma? Though Dharma is the fount of victory. one will attain Accomplishment. The coming of death is like the shadow Of a tree at sunset ‐ It runs fast and none can halt it. Dear patrons. 518 . you will injured be. When that time comes. A sinful man is like a poisonous tree ‐ If you lean on it. do not talk too much. Dharma‐practisers are like peasants in the field ‐ With caution and vigour they will be successful. The Guru is like medicine and nectar ‐ Relying on him. Samsara is like a poisonous thorn In the flesh ‐ if not pulled out. Those who aspire to it are rare. They strive by plunder and theft for gain. The Law of Karma is like Samsaraʹs wheel ‐ Whoever breaks it will suffer a great loss. But when a task is set him. The poison will increase and spread. one will win success. Into this misfortune born. He is wrecked and lost. But practise the Holy Dharma. Scores of men are tangled in The miseries of Samsara. Discipline is like a watchmanʹs tower ‐ Observing it. Transgressors are like frost‐bitten peas ‐ Like spoiled fat.Evil Karma is like a waterfall. they ruin everything. Like them. Sparrows fly in singles file. Death and Bardo follow one another.ʺ commented the physician. the Jestsun sang: Please listen to these words. Dear friends here assembled. called. Life. When you are strong and healthy You neʹer think of sickness coming. ʺbut please preach still further for me on the truth of Karma and the suffering of birth.ʺ In response.. Never apart from you 519 . Sickness. But it approaches slow and sure Like a seed growing underground. The Fleeting Bubbles ʺThis is indeed very helpful to mind.. old age and death Ever meet each other As do hands and mouth. Yama is ready for his victim. Waiting for his prey in ambush. When involved in worldly things You neʹer think of deathʹs approach.. thus enabling me to gain a deeper conviction in Buddha dharma. Quick it comes like thunder Crashing round your head. Milarepa Karma and Suffering This song is a further response by Milarepa to the physicians enquiry . When you are young and vigorous You neʹer think of old age coming. old age illness and death. But it descends with sudden force Like a stroke of lighting. When disaster catches him. pain and pleasure come and go at random Like passers‐by encountered in the street. Transient. Until you are liberated. as snowstorms Which come without warning. They are. fear you not Your sinful deeds? Like strong arrows in ambush waiting. as Hungry Ghost. of course. or Beast Is (the destiny) waiting to catch you. 520 . the fruit (phala. Remembering these things. Such visions seen by one arising in the Hells are often explained as mental projections appearing very real to those who see them. Why not practise the Dharma? Note: Yama ‐ The Lord of Hell before whom. Rebirth in Hell.Are these three ʹvisitorsʹ. vipaka) of unskillful action (akusala kamma). Hard will you find it to escape. Do you not fear the miseries You experienced in the past? Surely you will feel much pain If misfortunes attack you? The woes of life succeed one another Like the seaʹs incessant waves‐‐‐ One has barely passed. according to some accounts. Like bathing in the sun. evil‐doers are dragged and tried. Thus thinking. too. If once into their traps you fall. before The next one takes its place. Pleasures are precarious. every sentient being is destined to die. Both you and I should remember this incident and learn a lesson from it. Never be proud of it. and listen to your Guru! Behold. One can easily conquer the demons of laziness. do not be harsh. Milarepa The Song of Transiency and Delusion Rechungpa after returning from India had contracted the disease of pride and in various ways Milarepa tried to cure him. he sang: When the transience of life strikes deeply into oneʹs heart Oneʹs thought and deeds will naturally accord with Dharma. It always plants the seeds of pain. the more I think of this. So they lose many opportunities to practise the Dharma. As his disciple required food. If repeated and continuously one thinks about death. Rechungpa. The next morning they found her dead and Milarepa said: ʺRechungpa. like this woman. Whatever good you do to it. have you completely wakened From this great puzzlement? Oh.ʺ Whereupon. The more I aspire to Buddha and the Dharma. No one knows when death will descend upon him ‐ Just as this woman last night! Rechungpa. Rechungpa. The pleasure‐yearning human body is an ungrateful creditor. all manifestations in the outer world Are ephemeral like a dream last night! One feels utterly lost in sadness When one thinks of this passing dream. they went for alms but were abused by an old woman who declared that she had no food. But listen to my song! 521 . This human body is a bag of filth and dirt. but seldom do people think of this fact. the more I think of this. would you not cut off Samsara? Oh. the more I think of this. Though I may sustain it for a while. 522 . My heart is filled with grief! Rechungpa. The more I aspire to Buddha and the Dharma! Human life is as precarious As a single slim hair of a horseʹs tail Hanging on the verge of breaking. Never be voracious. When I think of this. It may be snuffed out at anytime Like this old woman was last night! Do not cling to this life. like the fog. The case of this old woman is a very good lesson. But seperation is forever! When I think of this. The more I aspire to Buddha and the Dharma. To be close to wisked kinsmen only causes hatred. It is doomed to extinction. Rechungpa. and with nowhere to sleep. stop your wishful‐thinking And listen to my song! When I look at friends and consorts They appear as passers‐by in the bazaar. I see it as a mirage‐city. Rechungpa. It appears like a short‐lived sparrow in the woods ‐ Homeless. When I think of this. Rechungpa. Bad dispositions are the cause of all miseries. Rechungpa. Errant thoughts are the cause of all regrets. They may vanish any moment into nought. When I look back at my body. will you let yourself indulge in ill‐will? Oh. oh Rechungpa. Meeting with them is only temporary. The more I think of Buddha and the Dharma! A vicious person can never attain happiness. But listen to my song! When I observe inwardly my breathings I see they are transient. But listen to my song! When I look back at my clinging mind. the more I think of this. my heart is filled with grief. do you not want to conquer That insecurity now? Oh. my heart is filled with grief. When I think of this. my heart is filled with grief. Money and jewels gained through stinginess and toil Are like this old womanʹs bag of food. They appear to me like honey to the bees ‐ Hard work.Rechungpa. do you not want to cast aside All worldly associations? Oh. 523 . But listen to my song! When I look at the fortunes of the rich. Rechungpa. the more I think of this. the more I think of this. Do not be covetous. do you not want to open The treasury within your mind? Oh. Rechungpa. This is the mockery of Karma and Samsara. The more I aspire to Buddha and his Teachings. When I think of this. serving only for othersʹ enjoyment. Is the fruit of their labour. A rich man seldom enjoys The wealth that he has earned. my heart is filled with grief. The more I think of Buddha and the Dharma. He who truly wants to practise Dharma Should make offerings to the Holy Ones. Not much is needed for Buddhist practice. He should live and act up to The Dharmaʹs principles. Life wears out as days and years go by. try to practise what I say. my faithful patrons! Even sinful persons.They ask ʹWill this month or year be good?ʹ Blind to lifeʹs speedy passing. Dream of achieving Liberation. Give alms without hoping for reward. He should offer help to those in need. Fools cherish foolish questions. 524 . Too many vows lead to self‐cheating. Milarepa Meditation. Dear patrons. Not knowing the great power of Karma. once asked Milarepa: ʹDo you think I should concentrate my effort on meditation alone or not?ʹ The Jetsun replied. If one does not practise or meditate both studying and preaching will be meaningless. Give service to the Jetsun Guru. Pay respect to his parents. Take Refuge in the Triple Gem. Study and Preaching Drashi Tse. ʹIt is for the very sake of practice that the Dharma is preached and studied. Yet in pursuing pleasures People spend their lives. a patron.ʹ : Hearken. Last year one was alive. but missed. they are the source of sin. Though the rainbow is richly‐coloured. Good food turns into poison. The pleasures of this world are like dream‐visions. a frightened deer dashed by. Then the hunter saw that Milarepa was living an austere life and great faith arose in him. By the power of his loving‐kindness and compassion (Metta‐Karuna). Though one enjoy them. followed by a ravening hound. Milarepa The Deer and the Hunter When Milarepa was sitting in meditation. Milarepa sang to him and his heart began to turn to the Dharma. It is but empty sound. huntsman! Though the thunder crashes. and then preached to them. this year one dies. It will soon fade away. Milarepa made them lie down one on either side of him. It will soon fall to pieces and will disappear. All today is gone and nothingʹs left. Yesterday perhaps one had enough or more. 525 . who was enraged by the sight of the Jetsun and shot and arrow at him. Then came the fierce and proud huntsman. hearken. Though all we see may sem to be eternal. He wished then to practice Dharma after talking with his family but the Jetsun warned him that his present meritorious thought might change and he sang: Hearken. Chirawa Gwunbo Dorje. Soon death Will knock upon your door. oneʹs devotion to postpone. you feel the pain. Among all things you value. you value most your own. 526 . yourself is valued most. The time has come for you to help yourself. In all ten fingers. if one is cut. The time has come to practise Dharma. it is foolish.And the beloved companion turns into a foe. Your sins hurt no one but yourself. Life flees fast. Harsh words and complaints requite Good‐will and gratitude. What else can loving kinsmen do But throw one into Samsara? To strive for happiness hereafter Is more important than to seek it now. therefore. Among one hundred heads. The time has come for you to rely upon a Guru. If one cannot conquer ego‐clinging and prejudice. Oneʹs longing for respect and honour Is merely wishful thinking. The yearning for wisdom only leads to fallacy. What is the use of swearing to be moral? (viriya) If one conquers not the errant thoughts within. Milarepa Six Perfections Two scholar‐bhikkhus came to argue about the Dharma with Milarepa but the discussion (which was a demonstration of his mastery of meditation) turned against them. If one refrains not from hurting people. Milarepa sang: If from parsimony one cannot free oneself. What is the use of learning? If one knows not the art of taking and rejecting. What is the use of discussing charity? (dana) If one does not forswear hypocrisy and pretence. What is the use speaking on Karma‐causation? If oneʹs mind does not accord with the Dharma. 527 . What is the use of joining the Order? If the poisonous snake of Klesa (*41) is not killed. What is the use of practising the Wisdoem (panna) If one knows not the profound teaching Of forbidding and allowing. What is the use of exercising pretentious ʺpatienceʺ? (khanti) If one abandons not indifference and inertness. Upon which. What is the use of toiling in meditation? (samadhi) If one does not see all forms as helpful. In answer. Oneʹs yearning for the Bodhi‐mind will be an illusion. If venomous jealousy is not overcome. What is the use of keeping discipline? (sila) If one abjures not malicious revilings. one of them asked for his instruction in the Six Paramitas. but if one cannot subdue even a fraction of oneʹs ego‐clinging and desires. Therefore. requesting. oneʹs victories in debate will never bring one any profit but will only increase oneʹs egotism arid pride. Yet this petitioner is sincere and good. one knows whether a man has eaten or notʹ. Diligence is the short path to Freedom And a necessity for Dharma‐practice. that proves that one knows and practises the Buddhist Teachings. the fact that one knows not or knows the Dharma. To those who practise Dharma. If he can. One will always hinder the good deeds of others. do not waste your life in words and chatter But try to gain the assurance of no‐regret And the confidence of facing death! Milarepa said: ʺDear teachers.Oneʹs craving for the Equality of Dharma Only brings wrong views. If one has not yet absorbed oneʹs mind in Dharma. by the Patience‐preacher exemplified. Is it virtue which the Buddha cherished most It is a garment difficult to wear. If oneʹs actions conform not with the Dharma. The Six Paramita contain all Buddhist teachings. In the same light. If one cannot subdue the demon. Wealth is but a cause of diversion. but merely indulges oneself in words and talk. 528 . gradually acquired faith in him and eventually came to him for the Dharma. the Jetsun sang: I am not well‐versed in words Being no scholar‐preacher. Will be born a Prince of Heaven. can easily be detected by whether or not one can conquer oneʹs own ego‐clinging desires. He who gives his (wealth) all away. Noble is it to practise charity! Moral discipline is a ladder to Liberation Which neither monks nor laymen can discard All Buddhist followers should practise it! Buddhist patience. Yet all merits grow when it is worn.ʺ In response. Oneʹs babbling and prattling will only disturb othersʹ minds. Oneʹs Klesas will be great and his Yoga bound to fail. the proverb says: ʹJudging from the complexion of his face. One may be very eloquent talking about the Dharma and win all the debates. clinging‐ego. ʺNow please be kind enough to instruct me in the essence of the Six Paramitas. Further Teachings on the Six Perfections One of the scholar‐bhikkhus who had previously been Opposed to the Jetsun. It is the Wish‐fulfilling Gem of Heaven. By it all distractions are overcome For all Buddhist practice. Ride then upon the horse of diligence! These four Dharmas bring merit to men. it is most important. Fulfilling the hopes of all sentient beings. Meditation is a teaching between these two. Being indispensable for all. To those who can renounce activities. Venerable Monk. This is my reply. Now I will speak of Wisdom. Wisdom‐Paramita is the teaching of Final Truth. The dearest treasure of all Buddhas. This provision of Wisdom is most precious. Wisdom‐Paramita will bring final rest. Remember and practise it with joy! 529 . As it applies both to Wisdom and Merit practice. Whereby one will reach perfection step by step. Enjoy it then without exhaustion.Without it nothing can be done. Your experience and realization will dim. Whereupon the Jetsun sang: It is good for you. the golden‐eyed fish. Lest your mighty wings be damaged! To keep them in good order. hearken to your Guruʹs words! It is good for you. and never go deep into the valley. the white lion on the mountain. In the forest you should remain. hearken to your Guruʹs words! It is good for you. Rechungpa. the jungle tiger. Rechungpa. To swim in the central sea. To protect and cultivate devotion You should remain in the mountains. You should remain on the high snow mountain. You will in a net be caught. the great eagle. Rechungpa. and never fall into a pit. hearken to my words today! It is good for you. on high rocks To perch. To stay high. Lest your beautiful mane be sullied! To keep it in good order. You should remain in the deep waters. hearken to your Guruʹs words! It is good for you.It is Good For You Rechungpa had a wish to visit Central Tibet (Weu) but Milarepa tried to dissuade him from going by saying that it was not yet the right time for him to leave his Guru. you will lose your dignity! To keep your splendour in perfection. Rechungdordra of Gung Tang. To stay in the deep forest: if you rove About the plain. For you to stay in hermitages. If you wander in different places. But Rechungpa still kept pressing his request. If you swim too close to the shore. hearken to your Guruʹs words! 530 . Rechungpa. Rechungpa. You should remain in the high hills. While I sing of the profound Essential Teaching. ripen and liberate me. glittering. they decided to invite him to their village (whence they thought of returning). Although my mind no longer changes. You gifted disciples.ʺ Milarepa replied. ʺPractising meditation in solitude is. She is not afraid (of drowning) ‐ 531 . Therefore. She is not afraid of falling ‐ Flying through the sky is the vultureʹs way. Pray grant me your grace.ʺ He then sang: Throught the practice (of meditation) I show gratitude to my Guru. a service to the people. Milarepa Meditation is Service Five young nuns from Mon had become Milarepaʹs disciples. there is no need for you to practise meditation. The Queen Vulture on Red Rock Stretches her wings in the wide sky. followers of Dharma. with all attention. for the sake of sentient beings please come to our village and preach the Dharma for us. Having dwelt with him for some time. Heed carefuly. it is still a good tradition for a great yogi to remain in solitude. In the depth of the great ocean Darts the Queen of Fish. The Great Lioness of the upper snow mountain Poses proudly on the summit of the peak. in itself. since your mind no longer changes. She is not afraid ‐ Proudly dwelling on the mountain Is the snow lionʹs way. They said to him: Revered One. Agile monkeys swing and leap. In the wood on Singa Mountain. From my heart I have spoken words helpful and profound. The striped tiger roams and swiftly runs. have sung many songs. Not because I fear to lose my understanding ‐ Constant meditation is the yogiʹs way. Milarepa. It is the natural sign springing from their hearts ‐ The true feeling of non‐attachment and renunciation. Not to amuse myself by singing sophistries. And is the mighty tigerʹs way. faithful followers who assemble here. 532 . But to concentrate on meditation is their self‐willing. They are not afraid of falling ‐ Such is the wild monkeyʹs way Under the leafy canopy of the dense wood. ‐ ‐ ‐ ‐ Those great yogis who have mastered the Practice Never desire anything in this world. meditate on voidness. It is not because they want fame That they remain in solitude. Dwell always in caves and on mountains. I. I. Not that they are cynical or pompous. Not because of fear or worry ‐ This shows her haughty pride. On the branches of the oak trees. Yogis who practise the teaching of the Path Profound. But for your sake.Swimming is the fishʹs way. the cotton‐clad. Gampopa ‐ His Life and Teachings Gampopa Life of Gampopa Lifestories of Dharma Lord Gampopa Teachings of Gampopa Four Dharmas of Gampopa Ten Things to be Understood Song of Great Bliss Buddha Nature Gampopaʹs Magnificent Dream Gampopaʹs Final Prayer and Supplication to Milarepa 533 . 534 . the fourth Buddha. a bodhisattva and healer called Chandra Prabha Kumara. The latter came in the very complete and pure form in which they were taught to Gampopa through the Kadampa lineage. Sometimes merely hearing his name or physical contact with him could heal diseases. Having revealed this teaching on the Samadhi Raja Sutra. There. Chandra Prabha Kumara promised Shakyamuni Buddha that he would spread that sutra and make its profound teaching on the nature of mind available for future beings. Six Yogas of Naropa and other vajrayana teachings which are unique to the Kagyu lineage became firmly set within the monastic lineages that form the basis of hinayana Buddhism and the bodhisattva teachings of mahayana Buddhism. a 10th‐ level bodhisattva) for many cosmic aeons.e. He manifested during the time of Shakyamuni Buddha. Many thousands of bodhisattvas spontaneously ofered to also emanate at that time to help him. Shakyamuni Buddha also promised that during the time when the bodhisattva would actually spread the sutra and benefit all living beings. The foremost disciple of Jetsun Milarepa. Gampopa (1079‐1153) Part one: Early Life. He was born in the year 1079. Both Gampopa and Dakpo Rinpoche are names derived from places (Mount Gampo and the Dakpo region of Tibet) where he later taught. When he made that commitment. He had already been a bodhisattva on the threshold of Buddhahood (i. 535 . who cured people by giving herbal medicine. This is seen as the birth of the Kagyu/mahamudra lineage. giving the world its teaching in their essential meaning. Buddha then asked members of the assembly to volunteer to spread the teaching of the Samadhi Raja Sutra in much later times. also known as Dakpo Rinpoche. he truly consolidated the Kagyu tradition by integrating its special teachings with those of the other main trends of Buddhism. Shakyamuni Buddha gave a teaching on the sutra known as the Samadhi Raja Sutra. He invited Shakyamuni Buddha and his other bodhisattva disciples to his home. as one of his most brilliant disciples. is one of the most important figures in the Kagyu lineage. Finding the Guru Gampopa. Thus the mahamudra. he himself would help cultivate and establish the teaching firmly. and we could all enjoy it. he took monkʹs vows. There he practiced meditation through the Kadampa tradition and saw signs and had many mystical experiences. ʺI am not attached to possessions. Yet this practice did not satisfy him completely. Although he was in retreat. It is because my attachment to you is so very strong that I am unable to die. ʺCome on. In fact. I wish I had the power and the wealth of the kings of all Tibet. In fact. Sonam Rinchen promised that he would take the vow of complete celibacy. That realization. and they were sitting around fantasising about what they wanted. He was a gifted child. within the Kadampa tradition and went into retreat. receiving teachings from various gurus. everything is bound to change. one shortly after the other. ʺthat I had the power and realization of the great yogi Milarepa.ʺ On hearing the name of Milarepa spoken thus by the beggars. it is very hard for me to leave you. Sonam Rinchen walked for about a month and a half to where Milarepa was. He asked the older beggar about wanting to be like Milarepa.ʺ The other beggar said.ʺ he said. One of the beggars said. He had a wife and two children but this only lasted until he was 24 years old. with lots of butter. Fulfilling his promise. Milarepa had told her and her daughter that the son of a very noble family and 536 . the bodhisattva took birth in Tibet. and she left her pain‐racked body and died. where Milarepa lived. and he said he was Sonam Rinchen and had come to meet the great yogi known as Milarepa. ʺWell. This promise released her from her unnatural attachment. that he just passed out. so strong was the connection sparked in him when he heard Milarepaʹs name. gaining possessions or becoming a king seem very temporary to me. nor faith. just a cup full of tsampa. Since everything is impermanent. But although she was in great pain and seemed to be dying. he immediately and without a second thought left the retreat hut to find Milarepa. interested in many things. She asked who he was. and at the same time understanding that her attachment to him prevented her from dying properly. The next morning he made a special Tibetan butter tea and tsampa and invited the three beggars to have breakfast with him. and inwardly very happy to renounce worldly life. Sonam Rinchen immediately fainted. Because you are only 24 years old. That is nothing.At that time his name was Sonam Rinchen. that is too small a thing to wish for. who grew up to be both a doctor and a wise Buddhist.ʺ Knowing there was no cure for her illness. is not subject to change.ʺ Then the third one said. ʺI wish a cup full of tsampa. The elderly woman who answered the door was wrapped in many cotton cloths. I wish. because not only she. one evening he saw three beggars outside his cave. were devoted students of Milarepa. While on the way he came to a house and asked if he could stay the night. at which time his children died from an epidemic. never to marry another woman.To fulfil this promise. but her daughter also. The lady then insisted that he stay at her house. that energy and power. but I am very attached to you. nor wealth. His wife said. When he obtained that information. and to become a monk. he asked her why she seemed to be so attached to her life. Realizing this. With eager excitement. They seemed pretty hungry. Even his skilful medicine could not do anything to heal her. would fall from the sky. and the direction he should take to get there. Then his wife became very ill. is not destructible. I wish I were a king. she was unable to actually let go of life and die. and you are very handsome. ʺ Sonam Rinchen stayed under a rock for half a month to purify his small impurity of self‐importance. This was token of him obtaining. Sonam Rinchen was really not expecting anything to happen.ʺ Part two: Meditation Experiences Saying that. you have become quite egoistic.ʺ And when Milarepa said that. ʺI have no pot. You keep the tea. There he told Sonam Rinchen that their connection was very profound. and that they were to assist him in any manner they could. he gained such vital energy that he no longer needed ordinary clothing to remain warm but just a very thin layer of cotton cloth. with a message ʺYou have developed pride. in the future. therefore you must remove the stain of that pride. The student gave him a bunch of wood. and. They appraised Sonam Rinchen of these facts and he felt some pride. Having explained this. Milarepa had also told her daughter that they would accumulate great merit in accommodating him. Milarepa then told him that ʺSonamʺ means ʺmerit. Milarepa then offered Sonam Rinchen a skull cup full of beer. he was reluctant to take the beer cup. so they hoped he would stay the evening. having lost the hope of expectation. Also. He was also able to become absorbed in a very profound meditation. abandon all these thoughts and preconceptions. a fully ordained monk who was supposed to abstain from any drinking. needing only to take one special breath a day. the complete teaching from Milarepa. You might need to use it yourself. After seven days of practicing. ʺActually.ʺ so he would be very precious to all sentient beings. At this time. ʺI am not that favorable to gold. Milarepa said. he still had no expectations. no vessel to boil the tea in. Keep the firewood. After that. without leaving a single drop.a future great disciple was coming to be his student. The next day Sonam Rinchen went to see Milarepa. he was a Kadampa practitioner. After all. Because of all this. he was with the great Milarepa and surrounded by all of his students. Also. Milarepa sent one of his students to meet him. we were never really separated before. and that ʺRinchenʺ means ʺprecious. When he went back to 537 . dry twigs. either. and he replied that it was Sonam Rinchen. At this time Sonam Rinchen was hesitant to take the beer. he would be able to obtain the complete teaching from Milarepa without missing any points or teachings at all.ʺ Milarepa told him. and tea. go under a rock. After half a month.ʺ So Sonam Rinchen drank all the beer that was in the skull cup. you keep the gold dust. who were also yogis. Milarepa gave a very basic teaching and sent Sonam Rinchen off to meditate on it for seven days. Sonam Rinchen offered to Milarepa the offerings he had brought: some gold dust and a bag full of tea. Milarepa was sitting on top of a rock. Drink without any hesitation. But before he got there. ʺGet beyond this inhibition. Milarepa said. and stay there until you have purified the stain of pride. Sonam Rinchen realized that the three beggars who were chatting outside his retreat hut were really emanations of Milarepa. ʺalthough you have just come to see me. As he was able to drink the beer without leaving a drop.ʺ and that his merit was inexhaustible and infinite. When Milarepa called for him to come. Milarepa then asked him what his name was now.ʺ he said. but because everything was so dark he could not tell what was happening. This led to his next experience. and so he should loosen it. Milarepa said that he must keep on meditating. ʺThere is a supreme being. Not only that. She seemed to be sick. seeing the 538 . the complete mandala of Chakrasamvara. He then gave him another yoga practice. Once again he went to Milarepa and told him about this experience. and he thought that he must be sick. He taught him the various skilful methods of inner heat. this time he saw the mandala of the deities. you are in the meditative experience. but just told him to keep on meditating. ʺIn fact. Sonam Rinchen experienced suffering. so obscure that he was unable to see anything. Your previous experience of feeling nauseous was also a meditative experience.ʺ When he went back and meditated. and that he should keep on meditating. ʺNow this experience of seeing beings of the six realms enjoying the milk of the stars happens when the ʹtigleʹ enters into the vital nerve system. The reason you experience the suffering and starving of your mother is that you have one nerve system that was not opened when the tigle entered. However. and it was a very fascinating experience. no matter what he experienced.ʺ Following the advice of Milarepa. known as tummo in Tibetan or candali in Sanskrit.Milarepa and reported his great progress. while all the other beings were enjoying the milk of the stars.ʺ Milarepa continued. ʺThose are simply meditative experiences. and that he must go back and continue to meditate without fear or hope.ʺ he said. just as he had explained before. Giving him another yoga instruction. Gampopa was then able to see very clearly the beings of the six realms. expectation. He was able to see this complete mandala of the deities because he thought that was what Milarepa had meant by saying that there was a supreme being.ʺ Because of that blocked channel. Milarepa then told Sonam Rinchen to go back and meditate without fear. Milarepa did not praise him nor find fault with him. Again Milarepa said that this signified neither blessing nor curse. and Sonam Rinchen thought he said. and Milarepa said. They come from the vital air entering the nerve channels and systems. with a very weak physical body. This time he experienced great darkness. or hope. Then. These are known as yogas. Milarepa taught him some more ways of mastering the various energies and their channels in the ʹsubtle bodyʹ. Milarepa once again told Sonam Rinchen that this was neither a good nor a bad experience. She was suffering from hunger and thirst. At the same time Milarepa mumbled a word or two. He experienced dizziness and felt nauseous. from the god realm to the hell realm. So when you are sitting and feeling some changes in your usual perception. He went back to Milarepa and told him of this experience. So he went to Milarepa and told him that he must be sick because he felt dizzy and nauseous. he saw that they were all enjoying the milk of the stars. Then he sent Gampopa back to meditation. ʺwhen you are meditating there are changes in your nerve impulses and channel systems. But Milarepa added that this time the cause of the problem could possibly be that Gampopa had tied his meditation rope too tightly. Gampopa went and kept on practicing. and in his next experience he became very uncomfortable. He returned to his meditation. he also saw his own mother in a very weak condition. At the same time he heard cries. in which were 21 very auspicious indications. with the sun shining brightly on the ground. This time I will explain every dream and every symbol. Milarepa said that it was neither good nor bad. I have not explained to you the meanings of the experiences you have had in meditation. When he awoke. thread‐like cloud. This thread‐like shadow had the capacity to completely obscure the sun and the moon. symbolizing Gampopaʹs complete union of profound prajna and compassion. with a very long point. This symbolized that although there were many vehicles for the teachings. Sonam Rinchen went back to meditate.ʺ Then. many traditions of teachings. ʺIn the past. He learned lung (breath) practice and supplication prayers to his guru Milarepa. thread‐like eclipse. less tension. Gampopa had by this time become very advanced in his meditations. The way he saw it in his vision. Sonam Rinchenʹs meditation was so advanced that he normally required little sleep. it was just a meditation experience. he dozed off. and some new yoga instructions.ʺ In the first dream. ʺDonʹt be so excited. ʺIt seems. Milarepa sent Sonam Rinchen (Gampopa) back to meditate many times and gave him many yoga instructions. I have to tell you about my dreams.ʺ Milarepa replied. Although Milarepa again told Sonam Rinchen that his experience was neither good nor bad. it symbolized that this was the last time Gampopa would see his guru. The entering of the tigle into the right and left nerve channels causes the experience of the fine. as shown by the high point of the hat. called ʺromaʺ on the left and ʺkyangmaʺ on the right. his tradition was superior. wake up. as though he were asleep. and he would spread the teachings or transmission of Milarepa all over the world.ʺ (There is also a symbolic meaning to the entire story: when Gampopa met Milarepa wrapped in a blanket as though asleep. Part three : Significant Dreams By now. You must relax. meaning that Gampopaʹs Buddha activity would begin. or crown. taking these words. I have had the same dreams and will tell you the meaning of its symbols. the eclipse was caused by a very thin. the sun was already shining. ʺthat you are over‐taxing yourself in meditation. Gampopa said. one after another.solar and lunar eclipses at the same time. He had a very auspicious dream. This one was caused when the tigle entered into the two nerve channels. Gampopa dreamt that he was wearing a white hat. The edge 539 . ʺMaster. Sonam Rinchen went back again and told Milarepa about the experience of the eclipse.ʺ he said. One night however. Milarepa said. this time he gave him some advice. as instructed by his guru Milarepa.) Gampopa explained his twenty‐one dream experiences precisely. Milarepa was sitting on a big rock with his head covered by his robe. He set off immediately to tell Milarepa about these dreams and signs. and that he must continue meditating. This hat was also surrounded by multicolored string. after his midnight practise. and could accomplish them in very difficult situations with no discomfort. Meditate with less force. This symbolized that Gampopa would realize the supreme. Gampopa dreamt that he wore a woven belt. It meant that he would never discriminate between good and bad students. in the manner of past bodhisattvas. mud. Gampopa also dreamt that on the top of his hat. stainless view of mahamudra. These symbolized that Gampopa would master the three disciplines: those of right conduct. completely free from dust. the Bodhisattvayana. present. The cotton cloth in the dream had many multicolored dots on it. He was like gold. and future. and nirmanakaya. The shoes were new and very attractive. with other traditions. teaching. This symbolized that in the past. The belt was decorated with white flowers connected with white pearls. just naturally the right shape. These symbolized that every living being could benefit through Gampopaʹs skillful means. 540 . This symbolized that Gampopa would not need to mix. free from any threads. This cloth symbolized that although Gampopa as a teacher would have many defiled and neurotic students in his lifetime. Gampopa would keep pure and stainless the commitment. at the very point. keeping and maintaining the three types of vows in the future. The shoes were also decorated with four blue circles: one on the point of the left and another on the point of the right. immovable kindness to all living beings. in that no matter what you do to it. with a red color within the black. sleeping. that he would have his own completely independent transmission. that come to below the knee and have to be tied with a string or rope. and not cut. the kind of Tibetan shoes. Gampopa dreamt that at both ends of the rope that tied the shoes were two silver rings. whether you burn it or beat it. He was also wearing a white blanket made of pure wool over the white cotton cloth. and Vajrayana vows. or mingle. his mind would always remain as stainless as the white cotton cloth. Such was the immovable kindness of Gampopa. symbolic of Gampopaʹs unshakable. These symbolized his stainless commitment to keep every vow of the Three Yanas he took: the vows of Vinaya. they were Tibetan shoes. This symbolized that Gampopaʹs realization of the dharmakaya was stainless and free from any doubts or conflicts. the color of gold always stays the same. meditation and wisdom. wound around his waist three times. Also. sambhogakaya. and the Vajrayana. and the svabhavikakaya. This symbolized that whatever Gampopa might be doing externally‐‐walking. the samaya of the Hinayana. or high or low castes.of the hat was also decorated with animal fur. this fur was black. his kindness would always extend to all beings. This white wool blanket was stitchless. or boots. and that each would benefit according to its capacity. Gampopa also dreamt of a golden‐colored silken shirt. These four circles symbolized that Gampopa in his lifetime would come to complete realization of the four kayas: dharmakaya. whatever‐‐his mind would never be separate from the essential nature of dharmakaya. symbolizing how Gampopa would become an example. but always compassion. Gampopa also dreamt that he was wearing a very thin white cotton cloth wrapped around him. Again Gampopa dreamt that he was wearing brand‐new shoes. and that he would become an example to future students of how to master these three. Bodhisattvayana. and that throughout the life of Gampopa he would never show selfishness. or stain. there was the feather of an eagle. meditating. and one on each back. These symbolized the unselfish conduct and behavior of past bodhisattvas. The yellow color of the nectar symbolized Gampopaʹs ability to remain in the natural state of clear light. with baby yaks and lambs grazing on this meadow. It was interwoven. or samadhi. white. someone to look over the lambs and young yaks. and his realization of the ability to remain in this profound state regardless of day or night. as well as all the traditions of all beings. covered with a beautiful blue grass. Along the middle of the stick there was an interwoven golden line. In the dream he was carrying a long stick that was made of sandalwood. just as sentient beings are endless. again with the mindfulness of the bodhicitta of the four limitless meditations. round and somewhat flat. free from any negativities. in the future would become liberated from suffering and would progress toward complete Buddhahood. he became known as the Knower the Three Times. and inspire such in his followers. deep in his heart. Gampopa dreamt that in his left hand he was holding an empty skull (kapala). alertness. the color of turquoise. The white blanket was decorated with a silver coin. symbolizing the voidness of all phenomena as well as the realization of that voidness. He had dreamt that on his right shoulder were two grain bags filled with white rice. By covering his left shoulder. Then. The golden line symbolized the unbroken. In the dream. This beautiful meadow was also filled with flowers of varied colors: red. symbolizing that Gampopaʹs spiritual growth would always develop and increase. yellow. and that his left shoulder was covered by an animal skin. enjoying the grass. This empty kapala was being filled with a yellow‐gold nectar (amrita). This was symbolic of his profound meditative realization.Gampopaʹs experience was pure. which symbolized that Gampopa had found an authentic master. but by giving the generosity of protection and of loving‐kindness. That symbolized Gampopaʹs mastering the knowledge and meditations of his own tradition. The sandalwood stick was decorated with fine precious stones. and accomplishment of the bodhicitta. symbolizing that he would also accomplish and experience the 541 . His holding of the stick in his right hand symbolized that whoever became his student. and so forth. perfectly even. This was a kind of skin that is exactly in the form and shape of the animal it came from. symbolizing that in the future Gampopa would be able to spread this person‐to‐person transmission to many other practitioners. Gampopa looked on his left side. and that purity was symbolized by the blanket having no threads or cuts. In fact. which symbolized that he would accomplish the realizations of voidness compassion. with the legs and head left on. symbolizing the knowledge and qualities of his master. in the dream he became a shepherd. This symbolized that Gampopaʹs activities to benefit beings would be endless. his guru Milarepa.Then. exact. whoever followed his teachings. person‐to‐person transmission that Gampopa had received and realized. and there he saw another meadow. Its having the four limbs and head symbolized that Gampopa would be benefiting all sentient beings. meaning that nothing is excluded from his knowledge. This symbolized that Gampopa would not only benefit living beings through revealing the Dharma and making teachings available. He began to use this skin as his mat. it symbolized that he would maintain the mindfulness. Gampopa looked on his right side and there beautiful meadows of small hills covered with yellow grass.In this same meadow he saw a beautiful mountain also covered with yellow grass. This symbolized that his realization of dharmakaya was not inferior or superior to that of Shakyamuni Buddha. he would be superior to. In this dream. but would instead transform all his sleep into the clear luminosity.ʺ In the same way. was a huge yellow lotus. In the very center of the meadow. in short. All negative or painful dreams are illusions. This symbolized that he was the source of all the four greater Kagyu schools. you must again learn not to become attached to the dream. that is the practice of the yogi. symbolizing that from that very moment until the end of his life. or above. ʺSo. This is not just ordinary physical warmth. ʺyou must learn to see the negative dreams as illusion and not to take them seriously. were many groups of yellow flowers growing together. He dreamt his body was surrounded by huge burning flames. his wisdom. growing higher than all the others. Nothing can be so positive that it could not turn negative if we hope or expect. all the beings of the three worlds. Gampopa also dreamt that uncountable attractive women were prostrating themselves to him. This symbolized that through the strength of Gampopaʹs prajna. but meditation warmth. as the sun gives forth light to all beings everywhere. These were uncountable beautiful dakinis.ʺ Milarepa advised Gampopa. the eight lesser Kagyu schools. and cold. forming a beautiful garden. Behind him emanated a white light. ʺalthough it is very auspicious. By maintaining the unbroken and pure discipline of the monk.ʺ he said. and avoid becoming attached to their negative meanings. He dreamt that from his heart was radiating the light of the sun and the moon. In the center of all the yellow flowers. he symbolically subdued all the dakinis. effortlessly attracting them in the future. This symbolized that Gampopa would attract countless students and followers. nor should you become attached to the meanings of positive dreams. or aura. to be the source of the Kagyupa traditions. This means the complete attainment of enlightenment. symbolizing that in the future he would benefit beings with ceaseless. or to develop expectations from the dream. Just like clouds gather in the sky without needing the sky to invite them. ʺHowever. and. and other samayas.Having explained the many significances of Gampopaʹs dream.physical warmth of the meditation. naturally. which had about a thousand petals. suffering. In the dream. like the water fountain. symbolizing that the blissfulness of his realization and the warmth of his meditation would burn away all external pain. Gampopa would not experience any need for sleep. endless emanations. Milarepa noted all the auspicious predictions in it for his future. which symbolized that his lineage. all the Kagyu traditions. students would gather and form around him in the future. Milarepa advised Gampopa not to take any negative dreams seriously either.ʺ 542 . but he would continue. not real. effortlessly. Gampopa also dreamt that having sat on top of that lotus flower. and a good omen for the future. Not only was he the origin. they become positive things for us and enrich us for further development on the spiritual path. with reverence and devotion. Gampopa sat on top of that lotus with a thousand petals in a bodhisattva posture. his teaching would be established and spread in all Tibet. in front of him he saw a huge fountain of water springing from the earth. If we can see them as they are. This studentʹs name was U‐ser. and ʺpaʺ means ʺperson. and at these times you must enjoy the food of meditation. three were particularly outstanding. who had promised. emanations of followers from the time of Shakyamuni Buddha: those who had promised to help Chandra Prabha Kumara spread its inner meaning .Part four : Mastery Having explained the dream to Gampopa. because they all came from the eastern part of Tibet known as Kham. he then attracted uncountable other cranes. Dusum Khyenpa. Having perched there. These bodhisattvas had been practising Dharma for many lives and so. Out of all the bodhisattvas gathered together.ʺ When Gampopa left. benefiting beings. It it through his long sojourn there that Sonam Rinchen became known as Gampopa ‐ the One from Gampo. They became known as the three Khampas. (ʺUʺ is central Tibet. that the ʺU‐pa Tonpaʺ (another name for Gampopa) would be a great being and benefit many beings. Milarepa explained to Gampopa: ʺWhile you are alone there.ʺ so ʺU‐paʺ means a person who comes from central Tibet. whose name was Dogyal. The second one was from Due. There is no greater guru than the awareness or realization of the inseparability of your own and the guruʹs mind. In that place there was one huge mountain. 543 .ʺ) Milarepa told them that he had had a dream about a white crane that flew high in the sky and perched on top of a huge. and at these times you must enjoy the inner heat of tummo. to which were attracted many bodhisattvas who were to become his disciples. As you have reached complete realization. you must go out and benefit beings. sometimes you may miss your guru. Milarepa told his students. Sometimes you may miss food. received Gampopaʹs teachings and promised to support them. like a jewel in a mandala encircled by seven other mountains. the Due Khampa. without having to go through hardships of the practice. Milarepa now said. who were emanations from the time of Shakyamuni Buddha. with a sense of extreme joy. This dream symbolized. was a direct emanation of the Buddha himself.600 students. and the land of Tibet became white with cranes.ʺ The third oneʹs name was Saltong Shok‐gam and he was from Namchen. they all attained realization. in fact. One of these students. Sonam Rinchen went to that special mountain. with his disciples. He was called U‐ser because ʺUʺ means ʺhead. So in that manner. to help Chandra Prabha Kumara spread the Dharma. said Milarepa. and at these times you must remember that your mind and the mind of the guru are inseparable. Since he had been born with gray hair. Following Milarepaʹs advice. you may miss many things. the 51. that Gampopa would be spreading the Dharma widely in Tibet. or like a king on a throne it was surrounded by seven reverent bowing ministers. and ʺTonpaʺ means ʺteacher. where he was to begin his enlightened activity to benefit beings.ʺ and ʺserʺ means ʺgrayʺ. which landed there. to a place called Gampo Tashi Riwo.ʺ And Milarepa directed him to the East. Suddenly they all scattered. They were. ʺYou no longer have to stay with me. he got the nickname ʺgrayhead. sometimes you may experience cold and miss having clothes. As his parting teaching. and he was to be His Holiness Karmapa. tall mountain. when Gampopa simply gave one instruction. they decided to perform some miracles. and this disturbance greatly annoyed the Discipline Master. And Saltong from Namchen was bringing water in a fish net. as a gesture. or monastic ordination. They enjoyed the beer. but the grass and trees were bending toward where they were departing. Dogyal requested that they be allowed to spend the night. as it was already dark outside. meant ʺthe one born with a harelip who has the realization of clarity and emptiness. the three of them left the monastery. Singing and dancing were not permitted at all in the monastery. however. He felt that maybe something had happened to those three yogis (he called them Milarepas).ʺ ʺsunyata. Now it happened that Gampopa himself was not actually in the monastery but above it. and because they wanted to show how the beer didnʹt really affect them. broad stick and told them they must leave the monastery immediately. So Dorje Dogyal was chasing the trees of the forest. After requesting them not to depart. And they were having a wonderful time performing miracles. how they were not ordinary beings but emanations of past 544 . The attendant returned and informed Gampopa that not only were the three yogis leaving. They were doing this because they had not been able to say good‐bye in person when the Discipline Master made them leave.600 students kept extremely pure discipline of the vinaya. He began to beat them with his long. So because of the day. the 25th of the month on the Tibetan calendar. he knew that the gathering of so many students was because of the commitment of these emanations from the time of Shakyamuni Buddha.ʺ Except for the three Khampas. and they were still singing and dancing. Then U‐ser performed a miracle such that from the tip of one finger came the wind. he sang a song that explained who these three yogis were. performed many miracles. and sang many doha songs. but all the birds were leaving along with them and not only were they making prostrations. as if in a dream. Finally he gave them permission and told them they could have three skull cups of barley beer each. So he sent his attendant down to see if anything had happened. but they had to agree to leave before dawn. So Gampopa himself went down to the valley and asked them please not to depart. Before dawn. They were pretty happy with that.ʺ so his name. beginning the long descent down the mountain into the valley. practicing meditation.ʺ ʺluminosity. Gampopa knew that their leaving was not good. Because they were completely realized. a vision of all the dakas and dakinis leaving the monastery. Saltong Shok‐gam. in a retreat hut. One day.ʺ and ʺtongʺ means ʺemptiness. very wild. They had a great day on top of the mountain. So they did not keep the strict discipline of a monk. and he wanted to know what was happening there. having enjoyed themselves so much. The three Khampas. He told one of his attendants that he had seen.ʺ ʺShok‐ gamʺ means ʺharelip. they were beyond any negative accumulations for their actions. Over and over again they asked permission of Gampopa to let them drink alcoholic beverages. and from the tips of all his fingers on his other hand came air and fire together. he saw the three yogis prostrating themselves toward Gampopa. and they were all running from him. Yet they were still excited. Now every monastery has a Discipline Master. He let them stay the night. In the evening they returned to the monastery. where all the other students lived. all the rest of the 51. It was the Vajrayogini day. were very. they took their beer up into the mountains to a beautiful location.ʺSalʺ means ʺclarity. When his attendant reached the valley. enlightened beings who had been present during the time of Shakyamuni Buddha. Gampopa passed away in 1053. Altea Publishing 12‐2006 545 . who also spread the teachings in the ʺeight lesserʺ schools of the Kagyupa. Knowing this. and later the four main students of Gampopa (there were four by then) spread his teachings by what have come to be known as the ʺfour greatʺ schools of the Kagyupa. the others at the monastery never again had negative feelings toward the Khampasʹ unusual behavior. Then there were eight students of Dogyal. 546 . In his childhood he displayed many 547 . all the other bodhisattvas. would help cultivate and establish the teaching firmly. or sometimes just by his touching the place of illness. During the time of Shakyamuni Buddha. Buddha then asked all his students to volunteer to spread the teaching of the Samadhi Raja Sutra. Milarepaʹs foremost student was Dakpo Rinpoche. and is known for combining the Kadampa tradition with the Mahamudra teachings. he himself.Dakpo Rinpoche stood up among all those accomplished students (generally when Dakpo Rinpoche is mentioned. Shakyamuni Buddha also promised that during the time when Dakpo Rinpoche would actually spread the sutra and benefit all living beings. he could heal diseases. He was the most famous disciple of Jetsun Milarepa. the Buddha. Gampopa was already a bodhisattva during his many previous lives and incarnations. and a bodhisattva and healer who healed people by giving herbal medicine. merely through the hearing of his name. When he made that commitment. Gampopa was his student. He invited Shakyamuni Buddha and all his other students. and promised in front of Shakyamuni Buddha that he would spread that sutra and make that sutra available for future beings. to his home. he heard Buddha reciting and teaching on the Vultureʹs Peak in India. having promised the Buddha to spread the teaching of the Samadhi Raja Sutra. giving the teaching in its essential meaning. So. The following spiritual biography of Gampopa was presented by the Khenpo Karthar Rinpoche. Gampopa. Gampopa (1079‐1153) Gampopa was one of the great fathers of the Kagyu Lineage of Tibetan Buddhism. There. Having revealed this teaching on the Samadhi Raja Sutra. During the period of Shakyamuni Buddha. the fourth Buddha. Gampopa later took rebirth in 1079. he is not Dakpo Rinpoche yet). who was born in the year 1016. Sometimes also. Shakyamuni Buddha gave a teaching on the sutra known as the Samadhi Raja Sutra. is not destructible. and also he had a wife and a family life. He asked the older beggar about wanting to be like Milarepa. This promise released her from her unnatural attachment. nor wealth. ʺCome on. They seemed pretty hungry. he immediately and without a second thought left the retreat hut to find Milarepa. become a doctor and a healer. That realization. His wife said. It did not matter that he was a great doctor and healer. she was unable to experience death. While on the way he came to a house and asked if he could stay the night. I wish I were a king. would fall from the sky. He had such qualities as to be able to study Dharma. In addition. that is too small a thing to wish for. never to marry another woman. Dakpo Rinpoche immediately fainted. It is because my attachment to you is so very strong that I am unable to experience death.ʺ he said. nor faith. And although she was in great pain and seemed to be dying. everything is bound to change. he asked her why she seemed to be so attached to her life. Although he was in retreat. Because you are only 24 years old. she still became very ill. Since everything is impermanent. ʺthat I had the power and realization of the great yogi Milarepa.ʺ The other beggar said. With eager excitement. with lots of butter. it did not work.ʺ Then the third one said. He lived a family life until he was 24 years old. is not subject to change. and you are very handsome. ʺI am not attached to possessions. and he said he was Sonam Rinchen and had come to 548 . and they were sitting around fantasizing about what they wanted. Dakpo Rinpoche walked for about a month and a half to where Milarepa was. so strong was the connection sparked in him when he heard Milarepaʹs name. he was highly interested in medicine. I wish. When he obtained that information. That is nothing. There he practiced meditation through the Kadampa tradition and saw signs and had many mystical experiences. Yet this practice did not satisfy him completely. but I am very attached to you. and at the same time understanding that her attachment to him prevented her from dying properly. that energy and power. I wish I had the power and the wealth of the kings of all Tibet. and his devotion. as he had promised his wife.splendid qualities. And regardless of what medicine or method he tried to heal her with. Because of his interest. So. Realizing this.ʺ On hearing the name of Milarepa spoken thus by the beggars. She asked who he was. where Milarepa lived. and we could all enjoy it. one evening he saw three beggars outside his cave. at which time his wife became very ill. ʺWell. Dakpo Rinpoche promised that he would take the vow of complete celibacy. he received many teachings from many gurus. and to become a monk. it is very hard for me to leave you. The next morning he made a special Tibetan butter tea and tsampa and invited the three beggars to have breakfast with him. In fact.ʺ Knowing there was no cure for her illness. One of the beggars said. ʺI wish a cup full of tsampa. his openness. just a cup full of tsampa. So he studied medicine and became a doctor. he took the vow of a monk in the Kadampa tradition and went into retreat. that he just passed out. During that time his name was Sonam Rinchen. gaining possessions or becoming a king seem very temporary to me. and she experienced her natural death. The elderly woman who answered the doorwas wrapped in many cotton cloths. At a very young age he was interested in many teachings. and the direction of the path. as he had been in the past. go under a rock. but her daughter also. and that ʺRinchenʺ means ʺprecious. a fully ordained monk who was supposed to abstain from any drinking. and that they were to assist him in any manner they could. After half a month. he was able to obtain the complete teaching from Milarepa without missing any points or teachings at all.ʺ And when Milarepa said that. he was with the great Milarepa and surrounded by all of his students. Also. As he was able to drink the beer without leaving a drop. 549 . Milarepa then told him that ʺSonamʺ means ʺmerit. because not only she. and tea. He only needed to breathe just once a day. Dakpo Rinpoche realized that the three beggars who were fantasizing outside his retreat hut were really emanations of Milarepa himself. Milarepa gave a very basic teaching and sent Dakpo Rinpoche off to meditate on that teaching for seven days. therefore you must remove the stain. Also. and he replied that it was Sonam Rinchen. who were also yogis. Milarepa then offered Dakpo Rinpoche a skull cup full of beer. abandon all these thoughts and preconceptions. Before he got there. Having explained this. You might need to use it yourself. ʺI have no pot. Keep the wood. he gained such vital energy that he did not have to rely on clothes for warmth. Milarepa was sitting on top of a rock. At this time. Drink without any hesitation. He had reached a stage where his meditative contemplation became very deep and profound. he was reluctant to take the beer cup. ʺI am not that favorable to gold.ʺ he said. he was a Kadampa practitioner.meet the great yogi known as Milarepa. At this time Dakpo Rinpoche was hesitant to take the beer. either. no vessel to boil the tea in. without leaving a single drop. After that. and stay there until you have purified the stain of pride. he symbolically obtained the total and complete teaching from Milarepa. we were never really separated before. Milarepa had also told her daughter that they would accumulate great merit in accommodating him. ʺGet beyond this inhibition. Because of all this. ʺActually. You keep the tea. Dakpo Rinpoche was really not expecting anything to happen.ʺ and that his merit was inexhaustible and infinite.ʺ So Dakpo Rinpoche stayed under a rock for half a month to purify that stain. with a message ʺYou have developed pride. There he told Dakpo Rinpoche that their connection was very profound. Dakpo Rinpoche went to see Milarepa.ʺ so he would be very precious to all sentient beings.ʺ So Dakpo Rinpoche drank all the beer that was in the skull cup. were devoted students of Milarepa. After seven days of practicing. Dakpo Rinpoche offered to Milarepa what he had brought: some gold dust and a bag full of tea. so they hoped he would stay the evening. The lady then insisted that he stay at her house. Milarepa had told her and her daughter that the son of a very noble family was coming to be his student. you have become quite egoistic. The student gave him a bunch of wood. He was also able to become absorbed in a very profound meditation. The next day. In this way. and. He was able to maintain his bodily warmth with a very thin layer of cotton cloth. you keep the gold dust. the obscuration of that pride. dry twigs. Milarepa said. After all.ʺ Milarepa told him. Milarepa then asked him what his name was now. When Milarepa called for him to come. having lost the hope of expectation.ʺ Saying that. ʺalthough you have just come to see me. In fact. he still had no expectations. Milarepa sent one of his students to meet him. Milarepa said. but just told him to keep on meditating. then went back. or channels. when we use the term ʺyoga. I am just telling a quick story. Although we heard that he (Gampopa) felt this. But Milarepa added that this time the cause of the problem could possibly be that Gampopa had tied his meditation rope too tightly. He went back to Milarepa and told him of this experience.ʺ and ʺtummo. Milarepa then told Dakpo Rinpoche to go back and meditate without fear. and Dakpo Rinpoche thought he said. So he went back to practicing meditation. expectation. He was able to see very clearly the beings of the six realms. ʺThere is a supreme 550 . you must not expect results overnight yourselves. and in his next experience he became very uncomfortable. The yoga that was taught to Gampopa at this time had much to do with vital air. At the same time Milarepa mumbled a word or two. so please understand that. while all the other beings were enjoying the milk of the stars. when we are relating these biographies of enlightened beings. Milarepa taught him some more yogas. he saw that they were all enjoying the milk of the stars.ʺ many of us immediately think of physical activity or exercise. ʺIn fact. he was probably meditating in isolation for many months. So Gampopa went back and meditated. no matter what he experienced. he also saw his own mother in a very weak condition. Once again Dakpo Rinpoche went back to Milarepa and told him about this experience. Now. from the god realm to the hell realm. Milarepa said that he must keep on meditating. This time he experienced being in a very dark world. Then he sent Gampopa back to meditation. and then felt that and went back. Again Milarepa said that this signified neither grace nor damnation.ʺ Because of that blocked channel. She seemed to be sick. She was suffering from hunger and thirst. and it was a very fascinating experience. ʺThose are simply meditative experiences. Now.When he went back to Milarepa and reported his great progress. ʺNow this experience of seeing beings of the six realms enjoying the milk of the stars happens when the ʹtigleʹ enters into the vital nerve system. The reason you experience the suffering and starving of your mother is that you have one nerve system that was not opened when the tigle entered. with a very weak physical body.ʺ Milarepa continued. so dark he was unable to see anything. At the same time he heard cries. their progress seems to go so fast. or hope. and so he should loosen it. Not only that.ʺ the inner heat. Then. Dakpo Rinpoche experienced suffering. Giving him another yoga instruction. Milarepa did not praise him nor find fault with him.ʺ he said. and that he should keep on meditating. and this time his experience was very fascinating. They come from the vital air entering the nerve channels and systems. He experienced dizziness and felt nauseous. just as he had explained before. However. but because everything was so dark he could not tell what was happening. and he thought that he must be sick.ʺ Following the advice of Milarepa. It was yoga in that sense that Milarepa taught to Gampopa. So he went to Milarepa and told him that he must be sick because he felt dizzy and nauseous. Gampopa went and kept on practicing. So when you are sitting and feeling some changes in your usual perception. But please. Your previous experience of feeling nauseous was also a meditative experience. you are experiencing the meditative experience. and Milarepa said. which we call ʺtsa. ʺwhen you are meditating there are changes in your nerve impulses and channel systems. Gampopa went back with the instructions of Milarepa. and he would spread the teachings or transmission of Milarepa all over the world. thread‐like eclipse. ʺCome on. Although Milarepa again told Dakpo Rinpoche that his experience was neither good nor bad. This thread‐like shadow had the capacity to completely obscure the sun and the moon.ʺ Then.ʺ he said. wake up. with a very long point. He then gave him another yoga practice.) Gampopa explained his twenty‐one dreams precisely. One night. I have experienced the same dreams. called ʺromaʺ on the left and ʺkyangmaʺ on the right. Dakpo Rinpoche went back again and told Milarepa about the experience of the eclipse.ʺ (There is also a symbolic meaning to the entire story. meaning that Gampopaʹs Buddha activity would begin. thread‐like cloud. after his midnight supplication. the sun was already up and shining. Milarepa said. and that he must go back and continue to meditate without fear or hope. with the sun shining brightly on the ground. You must relax. That is. Milarepa sent Sonam Rinchen (Gampopa) back to meditate many times and gave him many yoga instructions. Dakpo Rinpoche went back to meditate. During that nap he had a very auspicious dream. Gampopa said. Milarepa once again told Dakpo Rinpoche that this was neither a good nor a bad experience. This time I will explain every dream and every symbol. he took a short nap. When he awakened. Milarepa was sitting on a big rock with his head wrapped in a blanket. The way he saw it in his vision. I have to tell you about my dreams. it symbolized that this was the last time Gampopa was actually going to see his guru. taking these words. He set off immediately to tell Milarepa about these dreams and signs. ʺIt seems. I have not explained to you the meanings of the experiences you have had in meditation. less tension. You must meditate with less force. Milarepa said that it was neither good nor bad. the complete mandala of Chakrasamvara. each revealing to him an auspicious sign. and could accomplish them in very difficult situations with no discomfort.ʺ Milarepa replied. I will tell you the actual meaning of the symbols. This led to his next experience. The entering of the tigle into the right and left nerve channels causes the experience of the fine. Because of this advanced practice of meditation. he did not require much sleep at all. this time he saw the mandala of the deities. This symbolized that although there were many vehicles for the 551 . the eclipse was caused by a very thin. ʺIn the past. ʺthat you are exhausting your enthusiasm for meditation. donʹt be so excited. Gampopa dreamt that he was wearing a white hat. and that he must continue meditating. This one was caused when the tigle entered into the two nerve channels. or crown. one after another. as instructed by his guru Milarepa. this time he gave him some advice. He learned lung (breath) practice (or prana.ʺ In the first dream. ʺMaster. seeing the solar and lunar eclipses at the same time.being. as though he were asleep. He was able to see this complete mandala of the deities because he thought that was what Milarepa had meant by saying that there was a supreme being. which was really composed of twenty‐one very auspicious dreams. when Gampopa went to see Milarepa and met him wrapped in a blanket as though asleep. as it is called in Sanskrit) and supplication prayers to his guru Milarepa. and some new yoga instructions. Gampopa had by this time become very advanced in his meditations.ʺ When he went back and meditated. it was just a meditation experience. in that no matter what you do to it. the samaya of the Hinayana. and that throughout the life of Gampopa he would never show selfishness. Gampopa would keep pure and stainless the commitment.teachings. with a red color within the black. stainless view of mahamudra. present. such as the vows of the Hinayana. Gampopa also dreamt that he was wearing a very thin white cotton cloth wrapped around him. Gampopa dreamt that at both ends of the rope that tied the shoes were two silver rings. that come to below the knee and have to be tied with a string or rope. keeping and maintaining the Hinayana. sambhogakaya. or stain. He was like gold. there was the feather of an eagle. that he would have his own completely independent transmission. as shown by the high point of the hat. meditativecontemplation. These symbolized the stainless commitment of Dakpo Rinpoche to keep every vow he took. These symbolized that every living being could benefit through Gampopaʹs skillful means. These symbolized the unselfish conduct and behavior of past bodhisattvas. symbolic of Gampopaʹs unshakable. and the Vajrayana. Again Gampopa dreamt that he was wearing brand‐new shoes. The cotton cloth in the dream had many multicolored dots on it. his tradition was superior. and wisdom. and nirmanakaya. and that each would benefit according to its capacity. or mingle. This hat was also surrounded by multicolored string. Gampopa also dreamt of a golden‐colored silken shirt. wound around his waist three times. This symbolized that Gampopa would not need to mix. the color of gold always stays the same. his mind would always remain as stainless as the white cotton cloth. and one on each back. The shoes were new and very attractive. symbolizing Gampopaʹs complete union of profound prajna and compassion. These four circles symbolized that Gampopa in his lifetime would come to complete realization of the four kayas: dharmakaya. and the svabhavikakaya. they were Tibetan shoes. Gampopa dreamt that he wore a woven belt. but always compassion. symbolizing how Gampopa would become an example. completely free from dust. the Bodhisattvayana. Such was the immovable kindness of Gampopa. Bodhisattvayana. The belt was decorated with white flowers connected with white pearls. The shoes were also decorated with four blue circles: one on the point of the left and another on the point of the right. his kindness would always extend to all beings. whether you burn it or beat it. This symbolized that in the past. This cloth symbolized that although Gampopa as a teacher would have many defiled and neurotic students in his lifetime. This symbolized that Gampopa would realize the supreme. and that he would become an example to future students of how to master the three learnings. Also. or boots. in the manner of past bodhisattvas. It meant that he would never discriminate between good and bad students. or high or low castes. the kind of Tibetan shoes. and Vajrayana vows in the future. The edge of the hat was also decorated with animal fur. this fur was black. immovable kindness to all living beings. those of discipline. These symbolized that Gampopa would master the three learnings. and Vajrayana vows. with other traditions. mud. Bodhisattvayana. Gampopa also dreamt that on the top of his hat. 552 . and future. at the very point. many traditions of teachings. In the dream he was carrying a long stick that was made of sandalwood. exact. The sandalwood stick was decorated with fine precious stones. whoever followed his teachings. This white wool blanket was stitchless. which symbolized that Gampopa had found an authentic master. and that his left shoulder was covered by an animal skin. Its having the four limbs and head symbolized that Gampopa would be benefiting all sentient beings. and inspire such in his followers. Dakpo Rinpoche dreamt that on his right shoulder were two tsampa bags filled with white rice. which symbolized that he would accomplish the realizations of emptiness compassion. In the dream. That symbolized Dakpo Rinpocheʹs mastering the knowledge and meditations of his own tradition. enjoying the grass. He began to use this skin as his mat. This symbolized that Dakpo Rinpoche would not only benefit living beings through revealing the Dharma and making teachings available. again with the mindfulness of the bodhicitta of the four limitless meditations. This symbolized that Gampopaʹs realization of the dharmakaya was stainless and free from any doubts or conflicts. Gampopa dreamt that in his left hand he was holding an empty skull (kapala). as well as all the traditions of all beings. and not cut. alertness. It was interwoven. sleeping. but by giving the generosity of 553 . deep in his heart. This symbolized that his realization of dharmakaya was not inferior or superior to that of Shakyamuni Buddha. symbolizing the emptiness of all phenomena as well as the realization of that emptiness. ear‐to‐ear transmission that Gampopa had received and realized.He was also wearing a white blanket made of pure wool over the white cotton cloth. meditating. it symbolized that he would maintain the mindfulness. The golden line symbolized the unbroken. In this same meadow he saw a beautiful mountain also covered with yellow grass. Gampopaʹs experience was pure. meaning that nothing is excluded from his knowledge. round and somewhat flat. free from any negativities. symbolizing the knowledge and qualities of his master. his guru Milarepa. whatever—his mind would never be separate from the essential nature of dharmakaya. free from any threads. In fact. just naturally the right shape. with baby yaks and lambs grazing on this meadow. he became known as the Knower the Three Times. and accomplishment of the bodhicitta. Along the middle of the stick there was an interwoven golden line. symbolizing that Gampopaʹs spiritual growth would always develop and increase. in the future would become liberated from suffering and would progress toward complete Buddhahood. Dakpo Rinpoche looked on his right side and there beautiful meadows of small hills covered with yellow grass. This symbolized that whatever Gampopa might be doing externally—walking. symbolizing that in the future Gampopa would be able to spread this ear‐to‐ear transmission to many other practitioners. His holding of the stick in his right hand symbolized that whoever became his student. This empty kapala was being filled with a yellow‐gold nectar (amrita). By covering his left shoulder. and that purity was symbolized by the blanket having no threads or cuts. The white blanket was decorated with a silver coin. This was a kind of skin that is exactly in the form and shape of the animal it came from. teaching. with the legs and head left on. The yellow color of the nectar symbolized Gampopaʹs ability to remain in the natural state of clear light. or samadhi. in the dream he became a shepherd. In this dream. in short. his teaching would be established and spread in all Tibet. and so forth.protection and of loving‐kindness. By maintaining the unbroken and pure discipline of the monk. He dreamt his body was surrounded by huge burning flames. suffering. Dakpo Rinpoche also dreamt that uncountable attractive women were prostrating themselves to him. the eight lesser Kagyu schools. all the Kagyu traditions. This beautiful meadow was also filled with flowers of varied colors: red. which symbolized that his lineage. Behind him emanated a white light. covered with a beautiful blue grass. growing higher than all the others. with reverence and devotion. in front of him he saw a huge fountain of water springing from the earth. but he would continue. Dakpo Rinpoche looked on his left side. as the sun gives forth light to all beings everywhere. and other samayas. forming a beautiful garden. Dakpo Rinpoche would not experience any need for sleep. effortlessly attracting them in the future. This is not just ordinary physical warmth. he symbolically subdued all the dakinis. were many groups of yellow flowers growing together. He dreamt that from his heart was radiating the light of the sun and the moon. or aura. and there he saw another meadow. he would be superior to. and cold. This was symbolic of his profound meditative realization. his wisdom. naturally. symbolizing that he would also accomplish and experience the physical warmth of the meditation. students would gather and form around him in the future. all the beings of the three worlds. Dakpo Rinpoche sat on top of that lotus with a thousand petals in a bodhisattva posture. This means the complete attainment of enlightenment. Just like clouds gather in the sky without needing the sky to invite them. This symbolized that Dakpo Rinpocheʹs activities to benefit beings would be endless. In the very center of the meadow. which had about a thousand petals. These were uncountable beautiful dakinis. This symbolized that Dakpo Rinpoche would attract uncountable students and followers. yellow. In the center of all the yellow flowers. symbolizing that from that very moment until the end of his life. effortlessly. and his realization of the ability to remain in this profound state regardless of day or night. This symbolized that he was the source of all the four greater Kagyu schools. Having explained the many significances of Dakpo Rinpocheʹs dream. like the water fountain. Then. to be the source of the Kagyupa traditions. the color of turquoise. endless emanations. In the dream. or above. but meditation warmth. symbolizing that in the future he would benefit beings with ceaseless. Not only was he the origin. someone to look over the lambs and young yaks. Milarepa noted all the auspicious predictions in it for his future. Dakpo Rinpoche also dreamt that having sat on top of that lotus flower. just as sentient beings are endless. white. Then. but would instead transform all his sleep into the clear luminosity. perfectly even. 554 . was a huge yellow lotus. and. symbolizing that the blissfulness of his realization and the warmth of his meditation would burn away all external pain. This symbolized that through the strength of Dakpo Rinpocheʹs prajna. Sometimes you may miss food. or like a king on a throne it was surrounded by seven reverent bowing ministers. they become positive things for us and enrich us for further development on the spiritual path. with a sense of extreme joy. Suddenly they all scattered. not real.ʺ he said. they all had realization. In this place there was one huge mountain. Therefore. This dream symbolized. said Milarepa.ʺ In the same way. (ʺUʺ is central Tibet. that Gampopa would be spreading the Dharma widely in Tibet. when all the other students made a commitment to support him in spreading the Buddhadharma. or to develop expectations from the dream. Dakpo Rinpoche went toward that special mountain. which landed there.ʺ so ʺU‐paʺ means a person who comes from central Tibet. without having to go through hardships of the practice. (Remember that in the very beginning of this story.ʺ Milarepa advised Gampopa. and ʺTonpaʺ means ʺteacher. this landscape seems to be the most breathtaking. Milarepa explained to Gampopa: ʺWhile you are out there alone. tall mountain. ʺalthough it is very auspicious.ʺ) Milarepa told them that he had had a dream about a white crane that flew high in the sky and perched on top of a huge.ʺHowever. you must go out and benefit beings.) And this is where Milarepa sent Gampopa to begin benefiting beings. and at these times you must remember that your mind and the mind of the guru are inseparable. and a good omen for the future. when Dakpo Rinpoche simply gave one instruction. who were emanations 555 . and at these times you must enjoy the food of meditation. According to the advice of Milarepa. As his parting teaching. If we can see them as they are. nor should you become attached to the meanings of positive dreams. you must again learn not to become attached to the dream. and at these times you must enjoy the inner heat of tummo. that the ʺU‐pa Tonpaʺ (another name for Gampopa) would be a great being and benefit many beings. Now all the students that he attracted were really emanations of students of Shakyamuni Buddha. and avoid becoming attached to their negative meanings. Milarepa told his students. ʺyou must learn to see the negative dreams as illusion and not to take them seriously. and the land of Tibet became white with cranes. Nothing can be so positive that it could not turn negative if we hope or expect. There is no greater guru than the awareness or realization of the inseparability of your own and the guruʹs mind.ʺ When Gampopa left. and like a jewel in a mandala it was encircled by seven other mountains. So in that manner. ʺYou no longer have to stay with me. and ʺpaʺ means ʺperson. benefiting beings. the 51. Milarepa now said. these students had been in the Dharma for a long time.) Because of this.600 students. (Khenpo Rinpoche notes that of all the scenery in Tibet. sometimes you may miss your guru. Dakpo Rinpoche was present for the teaching by Shakyamuni Buddha of the Samadhi Raja Sutra. where he was to begin benefiting beings. As you have reached complete realization. that is the practice of the yogi. All negative or painful dreams are illusions.ʺ Having explained the dream to Dakpo Rinpoche. he then attracted uncountable other cranes. you may miss many things. and as he went he attracted many students. to a place called Gampo Trashi Rewo. ʺSo.ʺ And Milarepa directed him to the East. Having perched there. sometimes you may experience cold and miss having clothes. Milarepa advised Dakpo Rinpoche not to take any negative dreams seriously either. He was called U‐ser because ʺUʺ means ʺhead. and he wanted to know what was happening there. who had promised. So they did not keep the strict discipline of a monk. as a gesture. and this disturbance annoyed the chotrim very much. Since he had been born with gray hair. he got the nickname ʺgrayhead. where all the other students lived. Finally he gave them permission and told them they could have three skull caps of barley beer each. One day. In the evening they returned to the monastery. Out of all these students gathered together. performed many miracles. and he was to be His Holiness Karmapa. Now every monastery has a chotrim. with his students. Because they were completely realized. meant ʺthe one born with a harelip who has the realization of clarity and emptiness. Dakpo Rinpoche felt that maybe something had happened to those three yogis (he 556 .ʺ and ʺtongʺ means ʺemptiness. And they were having a wonderful time performing miracles. or bouncer. Over and over again they asked permission of Dakpo Rinpoche to let them drink alcoholic beverages. and from the tips of all his fingers on his other hand came air and fire together. He began to beat them with his long. because they all came from the eastern part of Tibet. the Due Khampa. someone to take care of the discipline. Singing and dancing were not permitted at all in the monastery. the three of them left the monastery. as it was already dark outside. having enjoyed themselves so much. So Dorje Dogyal was chasing the trees of the forest.ʺ ʺluminosity. there were three outstanding students who became known as the three Khampas. broad stick and told them they must leave the monastery immediately.ʺ ʺShok‐gamʺ means ʺharelip. they were beyond any negative accumulations for their actions. It was the Vajrayogini day. They were pretty happy with that. Dusum Khyenpa. and they were still singing and dancing. beginning the long climb down the mountain into the valley. ʺSalʺ means ʺclarity. but they had to agree to leave before dawn. or monastic ordination. was a direct emanation of the Buddha himself.ʺ so his name. So before dawn. all the rest of the 51. to support Dakpo Rinpoche in spreading the Dharma. The three Khampas. And Saltong from Namchen was bringing water in a fish net. whose name was Dogyal. Saltong Shok‐gam. and because they wanted to show how the beer didnʹt really affect them. Now it happened that Dakpo Rinpoche himself was not actually in the monastery but above it.ʺ Except for the three Khampas. in a retreat hut.600 students kept extremely pure discipline of the vinaya. a vision of all the dakas and dakinis leaving the monastery. practicing meditation. One of these students.ʺ The third oneʹs name was Saltong Shok‐gam and he was from Namchen.ʺ and ʺserʺ means ʺgrayʺ. very wild. This studentʹs name was U‐ser. known as Kham.ʺ ʺsunyata. received Dakpo Rinpocheʹs teachings and promised to support them. and sang many doha songs. The chotrim let them stay the night. They enjoyed the beer. Yet they were still excited. Dogyal requested that they be allowed to spend the night. however. the 25th of the month on the Tibetan calendar.from the time of Shakyamuni Buddha. You might call him a monk bully. and they were all running from him. were very. They had a great day on top of the mountain. Then U‐ser performed a miracle such that from the tip of one finger came the wind. as if in a dream. So because of the day. He told one of his attendants that he had seen. they took their beer up into the mountains to a beautiful location. The second one was from Due. they decided to perform some miracles. The attendant returned and informed Dakpo Rinpoche that not only were the three yogis leaving. who also spread the teachings in the ʺeight lesserʺ schools of the Kagyupa. he saw the three yogis prostrating themselves toward Dakpo Rinpoche. and spread very effectively in China. but the grass and trees were bending toward where they were departing. Now the four schools of the Kagyupa are not very different from each other except in very little ways.called them Milarepas). When his attendant reached the valley. but all the birds were leaving along with them and not only were they making prostrations. So he sent his attendant down to see if anything had happened. all deeply rooted and cultivated in the soil of Tibet. 557 . (four greater and eight lesser). Woodstock. After requesting them not to depart. 1986. he knew that the gathering of so many students was because of the commitment of these emanations from the time of Shakyamuni Buddha. the others at the monastery never again had negative feelings toward the Khampasʹ unusual behavior. Dakpo Rinpoche passed away in 1053. because the chotrim had made them leave. Knowing this. So DakpoRinpoche himself went down to the valley and asked them please not to depart. twelve schools of Kagyupa. he sang a song that explained who these three yogis were. Then there were eight students of Dogyal. March 25‐30. Dakpo Rinpoche knew that their leaving was not good. The various forms of teachings only make them more available to many. all having the same origin. In total there are twelve traditions. and later the four main students of Dakpo Rinpoche (there were four by then) spread his teachings by what have come to be known as the ʺfour greatʺ schools of the Kagyupa. They were doing this because they had not been able to say good‐bye to Dakpo Rinpoche. It was translated by Chojor Radha. how they were not ordinary beings but emanations of past enlightened beings who had been present during the time of Shakyamuni Buddha. and this article was edited by Andrea Price. This teaching was given by Khenpo Karthar Rinpoche at KTD. 558 . Understand that pain is your spiritual friend because it is the cause of renunciation. Understand that both your physical body and your voice are impermanent because they are conditioned. Understand that enemies and obstructions are your teachers because obstacles are inspiration for spiritual practice. Understand that many engagements are obstacles for merit because they hinder spiritual practice. These are the ten things to understand. Understand that inner mind is empty because it is devoid of self‐entity. Understand that pleasure and happiness are the demons of attachment because they are the roots of samsara. Understand that everything is of equal nature because all phenomena are ultimately devoid of self‐nature. Understand that thoughts are momentary because they occur due to conditions.Teachings of Gampopa Gampopa ʹThe Ten Things to be Understoodʹ Understand that outer appearances are unreal because they are illusion. 559 . Understand that the consequences of your actions are inevitable because all the pleasure and pain of sentient beings result from karma. Thus resolving the truth of nonduality. This cannot be known by great knowledge. I may have realized the true dharmatà. This cannot be understood by great learning. Practice continuously. without further fabrications. that is it. Without thinking. This is not for the labeling of discursive thought. When certainty arises. Sights and sounds. I may have spontaneously achieved realization. I attend to the words of the guru. Rest easily without thinking. that is it. ʺThe Rain of Wisdomʺ Translated by the Nalanda Translation Committee under the direction of Chogyam Trungpa. This compassion that is free from attachment and that benefits others Seize firmly as supreme upàya. Rest naturally without seeking further. When one has mastered this. Is your realization like this. This is not ordinary. the habitual patterns of labeling Seize firmly as ultimate truth. Experience and realization are one. When realization is uninterrupted.ʹSong of Great Blissʹ I sing a song from the dharmadhatu of great bliss. When one experiences this. and is not for the ordinary. the essence is seen. that is it. 560 . These discursive thoughts are the birth of fixation. It is the faithful who achieve realization. the truth is seen. When it is as limitless as space. I remain on the path of blessings. If one desires to realize the truth of this. that is it. When certainty arises. all you great meditators? This should not be told to everyone. This co emergent consciousness Seize firmly as wisdom. like a river. I speak these words in the state of wisdom. When one sees oneʹs mind as buddha. Fixation may have been self‐liberated. that is it. Now. Rest loosely. These discursive thoughts of fixation Seize firmly as dharmakaya. so in all beings may Buddhahood become a reality. great or small. Grant your blessings that the path may clarify confusion. Grant your blessings that my Dharma practice may become the path. ‐‐‐ As silver is found in and may be refined from its ore. ‐‐‐ Beings are endowed with Buddha‐nature since in the Tathata of Buddhas and of sentient beings there is no differentiation into good or bad. Grant your blessings that confusion may dawn as wisdom. the latter are endowed with Buddha‐nature. Gampopa ʹBuddha Natureʹ Since the Buddha is essentially Dharmakaya and Dharmakaya Sunyata and since this Sunyata permeates all beings. (All quotes from Gampopaʹs ʺJewel Ornament of Liberationʺ translated by H V Guenther) ʹThe Four Dharmas of Gampopaʹ Grant your blessings that my mind may follow the Dharma. 561 . sesame oil pressed from its seed and butter churned from milk. high or low. to meditate. following the stars of the Pleiades in the east. Who met his guru. the Ever‐Crying Bodhisattva. I had great disgust for samsara. when will I meet you. always remember me. Yogi who practices with incredible discipline. like a wish‐fulfilling gem. I had fear of the endless toil of birth and death. The next day. wondrous Jetsun. Although I had little illusory wealth to offer you. Hearing your name for the first time Filled me with joy and inspiration. You are the renowned Mila. It is branded in my mind. venerated by all sentient beings. But because of my intense devotion and unvanquished will. Gampopa fell asleep for a short while. I set out in search of you. At the wondrous place called Fortune Hill. Dharodgata at Gandhavati in the east.ʹMagnificent Dreamʹ One night. I desired only to practice. Like in the story of Sadaprarudita. And my hair stood on end in delight. he went in a state of great excitement to report his dreams to his guru. My body and prana grew so weak that I nearly died. my Jetsun Guru. Like the ornament on a crown. I had renounced all worldly dharmas. I traveled. my father. Not caring what hardships I had to endure. Jetsun Guru. I was able to complete my journey And meet you. Like that of the Bodhisattva Sadaprarudita. cotton‐clad. When I first saw you I got goose bumps. Milarepa: Oh. And embrace me with your compassion! 562 . The beauty of your name fills the ten directions. And embraced me with your compassion! I have not forgotten this kindness. Jetsun Guru. and had a series of vivid dreams of unusual intensity and clarity. And I lay in the road like a discarded stone. With great sincerity. (note 1) Throughout the trials of my journey I cried out with a yearning heart. ʹOh. Please. Jetsun Guru?ʹ When I reached a place one and a half days journey from here. As my longing to see you was at last fulfilled. You accepted me. No words could describe my joy. And from the depths of my being. I practiced the meditation on life prana. I dreamed I held in my right hand A long strong staff of sandalwood. Later. Fastened with silver jasmine‐style ornaments. I dreamed I wore a black antelopeʹs pelt. just before dawn. And with a vultureʹs feather at the point. golden filigree lattice‐work. with four rings and studs of brass. Itʹs handle. please listen now to your servant. And fringed with tassels and garlands of pearls. filled up Brimful with golden amrita. I dreamed I wore around my neck. I dreamed of multi‐colored tsampa bags.Lord Guru. I dreamed I wore a white silk shirt. (note 2) Embroidered with various fine multicolored flowers.ʹ And slung them over my right shoulder. Jetsun Guru. ʹI will use This for my Dharma provisions. These wondrous dreams arose: I dreamed I wore a white long‐pointed summer hat. A cape of white uncut kidʹs felt. Who has something to report to you this morning. Well cut.ʹ 563 . I then said. the hat was trimmed with multicolored silken tassels. Then. On its brim. ʹI want to use This as my personal drinking cupʹ. ʹI want to use This as my meditation mat. (note 3) Then I felt. And a beautiful design of vermilion dots. I dreamed I wore stainless new blue‐green boots. I fell asleep. Embroidered with pearls and golden thread. At midnight I prayed to you. Then I thought. Adorned with vermilion fur along its edge. I dreamed I wore a sash around my waist Made of cloth from Mon. With head and all four hooves intact. At dusk last night I recited the yidamʹs mantra. Filled with two loads of white rice. And fastened with two straps with rings of silver. Inlaid with seven precious stones. I dreamed I held in my left hand A vajra skull‐cup. And free from my ordinary habitual thought patterns. My body emanated blazing flames of fire. Where I sat in bodhisattva posture. And many beautiful women who bowed to me. Grew a huge golden lotus. Note 2 : Mon ‐ Mon is a place on the border of Tibet and Bhutan.And slung it over my left shoulder. These were the wondrous dreams I dreamed. Where many sheep and yaks were grazing. elixir of immortality. and the right leg slightly out in front (symbolizing readiness to act for the benefit of sentient beings). (note 4) I dreamed that before me a water fountain flowed. And from my heart. Note 4 : Bodhisattva posture ‐ The meditation posture where the legs are loosely crossed. with the left leg drawn up close (symbolizing control of sexual energy). Filled with many kinds of colored flowers. Looking to the right I saw A beautiful golden grassy meadow. ʹI want to watch them like their shepherd. Amrita symbolizes poison transformed into wisdom. Blessed liquor used sacramentally during tantric ritual. sun and moonlight radiated. lord of yogis. It also helps to break through oneʹs dualistic notions of pure and impure. Then in my dream I strongly felt. Notes: Note 1 : Sadaprarudita ‐ The story of Sadaprarudita searching for his guru is related in the last chapters of the Prajnaparamita Sutras. Please tell me what you make of this. Oh. In a garden of countless lovely yellow flowers. Behind me a brilliant white aura shone.ʹ Then looking to the left I saw A meadow covered with beautiful turquoise‐blue grass. 564 . I know not if the omens were good or bad. In the center of this meadow. knower of the three times. Note 3 : Amrita ‐ Nectar. Your path is like that of a wild animal. You have truly merged your inner mind with luminosity. Your way is that of the white vulture. Jetsun. You are the yogi who has conquered space. when you go to the white rock peak. You are the yogi who is free from attachment. Jetsun. since you have the highest perceptions. Your deeds are like a white snow lioness. whose actions are beyond concepts. Your actions are like the striped tiger. Jetsun. You have truly realized dharmata. You are truly beyond meditation and post‐meditation. when you stand at the summit of the white snow mountain. whose actions are childlike. ʹGampopaʹs Prayer and Supplication to Milarepaʹ Having heard the news of Milarepaʹs death. You are truly free from inhibition. You truly enjoy the food of samadhi. Gampopa sung the following spontaneous song to his guru. whose thoughts for food and drink are slight. whose actions are like an elephantʹs. You are the yogi who is free from hope and fear. when you go to into the forest. Jetsun. when you wander without a care in mountain solitude. Jetsun. Jetsun. 565 . You are the yogi who conquers the views of others. Jetsun. Jetsun.: Jetsun. Your virtuous qualities are without measure. Do not cease your river of blessings. 566 . When we meet. Hold me close with your compassion. You are the most lovely among many. like the full moon among a sky full of stars. please grant your blessings. I will practice Until we become one in the Dharmakaya. You have accomplished the wishes of the Kagyu. Do not let me go from the iron hook of your kindness. You are very kind and compassionate to all beings. Jetsun. Even though I have no materials gifts of veneration to offer. And my praise is but a trifle. Jetsun. May I meet the Jetsun himself. Whatever one needs. Through the virtue of these praises. one receives from you. and accept me. You are unstained by the faults of samsara.Jetsun. like the wish‐fulfilling gem. like the lotus rising above the mud. The Karmapa appeared in India as the King of Siddhas. They were the first lamas to reincarnate systematically like this: the first tulku. Altea Publishing 12‐2006 567 . 2. and later in Tibet as Dusum Chenpa. there emanate various manifestations. One ‐ known as the ʹsupreme emanationʹ brings the teachings of universal truth to a world. formerly Prince Gautama. Saraha. one becomes a Buddha. the Karmapas have reincarnated in Tibet. In several sutras. Thereafter. From that state of perfect wisdom. Buddha Sakyamuni predicted his future appearance as the Karmapa. limitless compassion and supreme skill to help others. such as the Lotus Compassion Sutra and the Mahaparinirvana Sutra. We offer you brief hagiographies of all 17 Karmapas. as heads of the Karma Kagyu (also known as Karma Kamtsang) lineage. Since the latter. Supreme Heads of the Karma Kagyu order HH the 17th Gyalwang Karmapa. the 1st Gyalwa Karmapa (1110‐1193).500 years ago. filled with the authority and majesty of insight and endowed with the power of buddha activity (buddha‐karma). Urgyen Drodul Tinley Dorje When total enlightenment is attained. in the thousands of years during which those teachings remain alive. the Buddha mind emanates in many ways but sometimes as a perfectly‐ enlightened master. This master is known as the Karmapa. as did Buddha Sakyamuni. 568 . He continued his education with other Buddhist teachers of the region. ruler of the teachings of the practice lineage. a great logician and the founder of the debate system in Tibet. In the present. ” from Supplication To The Karmapas Early Years Born to a family of devoted Buddhist practitioners in Teshö in eastern Tibet. the boy who was to become known as the first Karmapa was called Gephel as a child. you will be the buddha named Drukpa Sengge. we supplicate at your feet. The First Karmapa Düsum Khyenpa (1110 ‐ 1193) The First Karmapa Düsum Khyenpa. became a monk and spent the next twelve years or so engaging in study and meditation practices. First Teachers Already quite learned by the age of twenty. he moved to Central Tibet. and became a knowledgeable and seasoned practitioner. even as a young child. Düsum Khyenpa. 569 . and Patsab Lotsawa Nyima Drakpa (1055‐?). ʺKnower of the Three Timesʺ “In the future. you nurture all realms through many emanations. who translated many madhyamaka texts (one of the highest schools of Buddhist philosophy) into Tibetan and was a great master of the Prasangika Madhyamaka tradition. He first studied with his father. Lord of dharma. such as Chapa Chokyi Senge (1109‐1169). He studied with very well known masters of the time. to create a great sense of wonder and faith in their students. Among his other main disciples were Tak‐lungpa. he received teachings from Gampopa. in the general philosophy of the sutras. Düsum Khyenpa first trained in the foundation practices of the Khadampa tradition and. Düsum Khyenpa passed away at the age of eighty‐four. he was the first Karmapa to present a prediction letter.Training under Gampopa At the age of thirty. the heart son of the greatest yogi in Tibetan history. in central Tibet. in East Tibet. This is true even when engaging in the most powerful of advanced vajrayana practices. the legends of the Karmapas through the ages speak of their ability. His practice produced rapid results and great accomplishments. and at the age of 60 (1169). through the manifestation of this seemingly miraculous activity. detailing his future incarnation. he started the Panphuk monastery in Lithang. The Karmapaʹs accomplishment in meditation and the practices transmitted to him by his teachers were greatly enhanced by his own natural compassion. He gave it to his main disciple. Düsum Khyenpa. Düsum Khyenpa also received and unified the lineage teachings he received from Rechungpa and other students of Milarepa. in eastern Tibet (1184). All the Karmapas have since been known for their ability to inspire. The principal student who held the lineage of the Golden Rosary from the First Karmapa was Drogon Rechen. This training in the basis of all Buddhist traditions established a pattern for all future Kagyu followers by demonstrating the importance of establishing a correct basis of knowledge. made predictions about future Karmapas. through their simple presence. The first Karmapa. founder of the Katok Nyingma lineage. he established his main seat at Tsurphu. or siddhis. Drogon Rechen. At the age of 80 (1189). at the age of 76 (1185). Establishing Monastic Seats At the age of 55 (1164). Later. this profound sense of wonder and faith in the reality of the accomplishment which is the fruition of the Buddhist path. Düsum Khyenpa founded a monastery at Kampo Nénang. in the Tolung valley. founder of the Ta‐lung Kagyu. Such accomplishment is often perceived by followers as the ability to perform miraculous activity and in fact. and Lama Khadampa Deshek. whom he chose to become the next lineage‐holder. founder of the Drukpa Kagyu. Milarepa. Tsangpa Gyare. In particular. he established an important seat at Karma Gön. a river which feeds into the Brahmaputra. Kagyu Office 12‐2006 570 . following that. who gave him teachings on Mahakali. among them Kyabpa Chokyi Senge. and he then spent four years practicing both the samatha (calming) and vipassana (insight) aspects of meditation. and to study sutric philosophy extensively. and Patsab Lotsawa Nyima Trag. Gampopa instructed and initiated him into the practice of Hevajra. According to tradition. Daklha Gampo. and made remarkable progress. he was able to absorb and master the teachings which it took Naropa 12 years to receive in a mere 9 days. it is said that Dusum Khyenpa was able to leave hand and foot prints on rocks. was to be the foremost disciple of Gampopa. Dusum Khyenpa received his first Dharma teachings from his father. Dusum Khyenpa was farther 571 . As a result. he made him practice the foundation practices of the kadampa tradition. Then he moved to Central Tibet where he spent the next twelve years in meditation and in study of both sutra and tantra with famous scholars. something emphasised to this day in the Kagyu tradition. He continued his education with other Buddhist teachers of the region. he took ordination under the Kadampa tradition of Atisha. Born the son of a practising Buddhist in Ratay in East Tibet. Dusum Khyenpa Life of the 1st Karmapa ‐ Dusum Khyenpa The 1st Karmapa ‐ Dusum Khyenpa (1110‐1193). He was then given the full inner instructions of the Kagyu tradition. where he was given Kagyu teachings by Gampopa. Though perceiving Dusum Khyenpa to be a great bodhisattva. Thus he emphasised the need for a valid and solid foundation as a basis for practice. At the age of thirty he went to Gampopaʹs monastry. and at the age of 20. After years of meditation guided by his guru. which leads to the Brahmaputra valley. he spent months in a hut so tiny that the meditation posture. which gave strong indications about his future incarnation. cross‐legged and erect. as well as the supreme lucidity which grants knowledge of the three times (past. which was to go to Kampo Kangra and practice Mahamudra. and at the age of 74. Dusum Khyenpa was recognized as the first Karmapa. The crown is said to have been thenceforth always present. He had great natural ability for meditation and spent many years meditating in mountain caves. Dusum Khenpa attained complete enlightenment. above the heads of all the Karmapas. present and future). Later he founded the Karma Gon monastic complex. and training his students. Dusum Khyenpa took a vow that he would live to the old age of 84. As a result of the vision. he chose Drogon Rechen to be the next lineage‐holder. At the age of 50. Udhiyana. means ʹknower of the past. At one point. was the only possible form of occupancy. though invisible. Dusum Khyenpa created the special emphasis on meditation within the Kagyu order which has henceforth identified it as ʹthe practising lineage. he attained Liberation. He was thus to became the first tulku known to take intentional rebirth for the sake of all sentient beings. Dusum Khyenpa especially excelled at the practice of Tummo. and as a result. or inner heat. he left Central Tibet to return to the region of his birth. he founded the Kampo Nenang monastry. Gampopa died. (the place where Shakyamuni Buddha gained Enlightenment) sent Dusum Khyenpa whilst he was at Tsurphu. The conch shell was a symbol of Dusum Khyenpaʹs significance for the Buddha‐Dharma. whilst practicing dream yoga.connected with the lineage by teachings he received from Rechungpa and from other students of Milarepa. he knew that it was the appropriate time to follow one of Gampopaʹs last instructions to him. he wrote a prediction letter. in order to benefit the Dharma. His moment of enlightenment was celebrated by the dakinis who made him a gift of a crown made from their hair. Situated in the Tulong valley.ʹ He had many powerful disciples and of these. It is said that the abbot of the Buddhist monastry at Bodhgaya. and sentient beings. Dusum Khyenpa. Ruchunpa passed on to him the teachings of the Six Yogaʹs of Naropa. which he gave to Drogon Rechen. a manifestation of Avalokitesvara. and so Dusum Khyenpa returned to Gampopaʹs Daklha Gampo monastry in order to pay homage to his teacher. Kampo Kangra was to be the place where Dusum Khyenpa gained Enlightenment. Initiating a tradition within the Kagyu lineage. 572 . due to his intense compassion for all beings. whose existence had foretold by the Buddha in the Samadhirajasutra and the Lankavatara sutra. Dusum Khyenpa had a vision of Gampopa. His name. At the age of 58. Eventually. and is near Lhasa. a conch shell. Tsurphu was to be the principal seat of the Gyalwa Karmapas for over 700 years. At one of these. dakinis shared their wisdom teachings with him. and spent the thirty‐nine years until his death in establishing three thriving monasteries. present and futureʹ which indicates both the timeless nature of Enlightenment. sharing the Kagyu teachings. he established another at Tsurphu. The depth of his practice was such that he developed siddhis (powers) that enabled him to visit the sacred sites of the Vajrayana in India. At forty‐four. who was to be the founder of the Taklung Kagyu. and that many of his bones spontaneously manifested shapes of Buddhaʹs. founder of the Drukpa Kagyu and also of Lama Khadampa Deshek. which has henceforth identified it as ʹthe practising lineage. despite the intense heat. Dusum Khyenpa created the special emphasis on meditation within the Kagyu order as a whole.As he had previously predicted. who founded the Katok Nyingma lineage. the guru of Tsangpa Gyare. your mind. Dusum Khyenpa did indeed pass away at the age of 84. Used to gallop on errant paths.ʹ Dusum Khyenpa was also the guru of Taklungpa. Kagyu Asia Teachings of the 1st Karmapa ‐ Dusum Khyenpa ʹDirectionʹ This unbridled stallion. It is said that his heart and tongue remained intact in the funeral pyre. Now steer it onto the correct track! 573 . 574 . from Nyalpa Josey. he met and received many teachings ‐ from Thöpa Samdrup. he demonstrated his awakened potential in the gradual path of hinayana‐mahayana. from Ngari‐pa. Drogon Rechen was advised to find the disciples of Milarepaʹs lineage. At the age of nine. and practice hard so that he could become a great master in this tradition. In accordance with this. his teacher. Zangri Repa. Zangri Repa. in eastern Tibet. receive the full lineage transmission. including ear‐whispered teachings and dohas of the Mahamudra masters. 575 .ʺ He experienced many signs of meditative accomplishment. He established eighteen Tantric seats and many great practitioners have been produced as a result. he connected to the Kagyu master.ʺ which means ʺgreat cotton‐clad yogi. He practiced meditation wearing only a cotton cloth and was therefore called ʺRechen. he received Vajrapani and Vajrasaddhu. Studying in Milarepaʹs Tradition When he reached the age of fifteen. passed into parinirvana. Although he attained great qualities of samadhi he still was not fully satisfied. As a young child. Before his passing away. through Kongpo. he received Peaceful and Wrathful Manjushri and Mahakala. Drogon Rechen (1148‐1218) Drogon Rechen was born to an educated family in the Yarlung area of Tsang. Deciding to leave his home to develop his practice further. On his way. part of Central Tibet. and received many teachings. he started a journey to Kham. he received the complete transmission of the Chöd lineage. he studied and practiced under many Kagyu masters as well as with Dzogchen masters. At that time. he thought ʺif the students are like this. and became the lineage‐holder.ʺ Drogön Rechen asked ʺwhat kind of students do you have?ʺ Karmapa replied ʺDeuchung Sangye. Baltsa Takdelwa. He simply wished to pay Düsum Khyenpa his respects. and so on. At the age of 70. The First Karmapa told Drogon Rechen. but had no intention of studying with the Karmapa. Upon hearing the fame of the First Karmapa Düsum Khyenpa. Beijing edition. These details about Drogon Rechen are compiled from Pawo Tsuklak Trengwaʹs Feast For Scholars (chos ʹbyung mkhas paʹi dgʹa ston). when they first met. he practiced under their direction for seven years and completely settled his practice and realization.ʺ Drogon Rechen first went to see Deuchung Sangye who directed him to Baltsa Takdelwa. Drogön Rechen stayed behind in the Kham region and continued the activities of the Karmapa and the lineage at the seats of Karma Gön and Kampo Nenang. he saw an old yogi who had those pebbles he threw on his lap. He received the full Kagyu transmission from the First Karmapa for three more years. 2. When Karmapa traveled back to Central Tibet. 873‐877. vol. He circumambulated the water and threw some pebbles in it and left. he saw a little pond in the cave. he saw a huge tiger sleeping there and he ran back with great fear. Drogön Rechen decided to meet him. Deuchung told him to go back again and when he did. ʺO young tantric practitioner. When he was told to go back and went. and a little bit of pride in his accomplishment developed. Drogon Rechen became one of the most important heart disciples of the First Karmapa. it is unnecessary to point out how great must be their teacherʹs realization and achievement!ʺ Making a strong commitment. he passed into parinirvana on the 25th day and many relics arose from the cremation. His principal disciple and the Kagyu lineage holder was Pomdrakpa Sönam Dorje. pp. who was living at Kampo Nenang. When he went to the cave of Takdelwa.Meeting The First Karmapa Drogön Rechen mastered the prana and nadhi practices at this point. May this be virtuous! Kagyu Office 12‐2006 576 . He was fully ordained as a monastic at the age of thirty‐ seven and received the name Sönam Drakpa. you can go and study with my students. May this be virtuous! Kagyu Office 12‐2006 577 . When he was fourteen. This is said to be the auspicious sign of becoming the main lineage holder. Pomdrakpa had many visions of the wisdom deities during abhishekas and practice sessions. Before the passing away. Holding The Kagyu Lineage Pomdrakpa received the full Kagyu teachings. 877‐880. He also predicted that Pomdrakpaʹs activities would flourish. a special meditative experience arose within him and he had a vision of red dakinis who prophesized Drogon Rechen as his teacher. Drogon Rechen told Pomdrakpa and Lodrö Rinchen that they were the masters of the teachings. Within ten days. From Drogön Rechen. Karma Pakshi. and at the age of nine. pp. from whom he received many abhishekas. These details about Pomdrakpa are compiled from Pawo Tsuklak Trengwaʹs Feast For Scholars (chos ʹbyung mkhas paʹi dgʹa ston). Beijing edition. and the lineage would prosper even more during the time of his disciples and afterwards in the future. Pomdrakpa (1170 ‐ 1249) Pomdrakpa Sonam Dorje was born Dri Dampa Chöchuk in Central Tibet. as well as a vision of the First Karmapa who gave him important instructions. He practiced with great diligence for many years. At the age of five. Drogön Rechen. he started his education. and became a gifted master. From that moment. vol. Pomdrakpa saw his teacher as the Buddha Shakyamuni surrounded by countless buddhas. who could each hold this lineage. he heard the fame of the great master. Upon hearing his name. he received the mother Tantra transmissions from Nyen Lhakhang Gangpo. Pomdrakpa Sönam Dorjeʹs activities of benefiting beings flourished as predicted. he received the full Kagyu transmission and became the lineage‐holder. he followed Drogon Rechen as his principal teacher. he went to visit Drogön Rechen and received the full monastic ordination and was named Sönam Dorje. During that time. and he passed on the lineage transmission to the Second Karmapa. 2. At fourteen he heard of Drogon Rechen and felt an intense desire to see him. sensing that Drogon Rechen was his destined teacher. When he was nine years old he started studying Buddhism with Lama Lhakang Gang. He was a gifted child who mastered reading and writing by the age of five. Karma Pakshi D‐K‐L 12‐2006 578 . At their meeting Drogon Rechen clearly saw that the child was very gifted and that he would become the next lineage holder. His principal disciple was the second Karmapa. Thus he imparted all the teachings to Pomdragpa who put them into practice and became a great Kagyu master. Pomdragpa Sonam Dorje (1170‐1249) THE GOLDEN KAGYU GARLAND Excerpts from The Garland of Moon Water Crystal by Situ Chokyi Jungnay and Belo Tsewang Kunkhyab Pomdragpa Sonam Dorje (1170‐1249) was born at Drikung in Central Tibet. he performed many spectacular miracles and played an important role as a peacemaker. as indicated in the letter given to Drogon Rechen. This has been the case ever since: despite their innate clarity. His teacher. in response to an invitation from Kublai. Pomdrakpa made a point of formally passing on all the teachings through the traditional empowerments. he declined. had received the full Kagyu transmission from Drogon Rechen. through certain very clear visions. the first Karmapaʹs spiritual heir. young Karmapas receive all the transmissions formally. While there. Pomdrakpa. Pomdrakpa realized. 2nd Karmapa Karma Pakshi (1203‐1283) The second Karmapa was a child prodigy who had already acquired a broad understanding of Dharma philosophy and meditation by the age of ten. that the child in his charge was the reincarnation of Dusum Khyenpa. The young Karma Pakshi assimilated the deepest teachings effortlessly and required only one reading of a text to be familiar with it. Although requested to reside there permanently. At the age of 47 he set out on a three‐year journey to China. not wishing to be the cause of sectarian conflicts with the Sakyapas. The second Karmapa spent much of the first half of his life in meditation retreat. so that the stream of the empowerment lineage would be unbroken. He also visited and restored the monasteries established by the first Karmapa and is famous for having introduced to the Tibetan people communal chanting of the OM MANI PADME HUNG mantra of compassion. Nevertheless. whose influence was strong in China 579 . He was already enlightened. grandson of Ghengis Khan. and Tibet. the site of present‐day Beijing. who ruled at that time and whom the Karmapa recognized as a former disciple. He eventually let himself be captured and put in exile. and Tibet and became famous as a teacher. However. Mongolia. knowing that his miracles and compassion would eventually lead to Kublai Khan having a change of heart—which did in fact happen. he bore a grudge against the Karmapa. Each attempt to capture. He established the city of Cambalu.000 soldiers on the spot. the Karmapa was thwarted by the latterʹs miracles. Urgyenpa.at that time. He ordered his arrest. The finished work was slightly tilted and Karma Pakshi straightened it by sitting first in the same tilted posture as the statue and then righting himself. from which he ruled a vast empire stretching as far as Burma. by Ken Holmes. he had an enormous (sixteen‐ meter) statue of the Buddha built at Tsurphu. Copyright 1995 by Altea Publishing. he told his main disciple. yet all the time showing compassion. or even kill. details concerning the next Karmapaʹs birth. Text reprinted with permission of Altea Publishing from Karmapa. At one point the Karmapa ʹfrozeʹ a battalion of 37. who had refused his invitation to remain in China some years before and had been so close to his brother. Over the next ten years the Karmapa travelled widely in China. Returning to Tibet towards the end of his life. Korea. by using the power of mudra. Kublaiʹs brother. The statue moved as he moved. He was particularly honored by Munga Khan. Kublai became the Khan. After Mungaʹs death. Before dying. to fulfill a dream he had had long before. 580 . the young boy was named Chözin by Khache Panchen. we supplicate at your feet. through certain very clear visions. he encountered Pomdrakpa. 581 . the Second Karmapa. each young Karmapa. The second Karmapa spent much of the first half of his life in meditation retreat. water. Pomdrakpa realized. poison. The Second Karmapa Karma Pakshi (1204 ‐ 1283) Karma Pakshi. Karma Pakshi. Ever since this time.” From Supplication To The Karmapas A Child Prodigy Born in Kyil‐le Tsakto in eastern Tibet to a noble family of yogins. weaponry and demons. On his way to Central Tibet for further education. that the child he met was the reincarnation of Düsum Khyenpa. the first Karmapaʹs spiritual heir. as indicated in the letter given to Drogon Rechen. to the Tibetan people. He is famous for having introduced the melodious chanting of the Om Mani Padme Hung. Pomdrakpa conferred on the young Karma Pakshi all the teachings through traditional empowerments and formally passed on the lineage in full. who had received the full Kagyu transmission from Drogön Rechen. formally receives all the transmissions of the teachings from a lineage holder. meditator extraordinaire and miracle worker “Mastering the yidam. You tamed the haughtiness of the tirthika emperor of Mongolia. despite his pre‐existing knowledge and accomplishment of the teachings. you gained control over the world of appearance. He also visited and restored the monasteries established by the first Karmapa. the mantra of compassion. He was a child prodigy who already had a broad understanding of Buddhist philosophy and practice before the age of ten. And conquered the energy of fire. The statue simultaneously righted itself.The Court of Kublai Khan At the age of 47 (1252). While there. as well as statements of European visitors. The finished statue was slightly tilted. gradually Kublai Khan came to regret his actions against the Karmapa. despite the overwhelming forces sent against him. which once were enshrined at the monastic library of Tshurphu monastery in Central Tibet. As the Karmapa continually responded to force with compassion. Orgyenpa. The Karmapa was presented the Great Golden Seal of ʺTi shro. Mongolia and Tibet and became a teacher of the greatest renown. harboring resentment against the Karmapa for his refusal to stay in the court of Kublai and due to his perception that the Karmapa had paid more attention to the Munga Kahn many years before. He also played an important role as a peacemaker. Kublai became the Khan and ruled a vast empire. confessing his misdeeds. the Mongol ruler at that time. Kublaiʹs brother. The Karmapa thwarted each attempt to capture. well over fifty feet in height. Kublai Kahn ordered the apprehension of the Second Karmapa. or even kill him. and straightening himself. Karma Pakshi told details concerning the next Karmapaʹs birth to his main disciple. and requesting Karma Pakshi to teach him. His Holiness returned to Tibet and directed the building of a Buddha statue at Tsurphu. grandson of Ghengis Khan. As time passed. Karma Pakshi was said to have straightened the statue by assuming the same tilted posture as the statue. Chinese and Tibetan histories. Kublai Khan eventually had a change of heart. the Karmapa declined to stay permanently in the court. He was particularly honored by Munga Khan. which caused Kublai Khanʹs displeasure. However. record that the Karmapa was said to have performed many spectacular miracles at the court. Before passing away into parinirvana. However. The histories record that the Second Karmapa composed over one hundred volumes of texts. he set out on a three‐year journey to China. and eventually approached him. Miracles of Meditation And Scholarship In fulfillment of a long‐standing vision. at the invitation of Kublai. In one of the most well‐known miraculous stories of the Karmapas. Kagyu Office 12‐2006 582 .ʺ After Mungaʹs death. Over the next ten years the Karmapa traveled widely in China. Jalandara. He achieved great accomplishments in his practice and became a realized tantric master. he met the Second Karmapa. four supreme ones. From the age of seven. These details about are compiled from Pawo Tsuklak Trengwaʹs Feast For Scholars (chos ʹbyung mkhas paʹi dgʹa ston). which was famous for the quality of its teaching. Orgyenpa (1230‐1312) Orgyenpa was born in Latö. At fifty‐three. Rangjung Dorje. 2. Pakistan. and other topics of sciences at a monastery in Tsang province. and many other scholars and yogis of Tibet and India. However. in Northern Tibet. in the year of Earth Tiger. May this be virtuous! Kagyu Office 12‐2006 583 . pp. He was naturally inclined to meditation practices but decided that he should first study philosophy before beginning serious meditation practice. When he was sixteen. Madhyamaka. At an early age. He was ordained as upasaka by Lord Götsangpa. vol. He excelled among his contemporaries and mastered all subjects. Karma Pakshi. He also received and practiced the Kalachakra tantra in full from Golungpa Namkha Gyaltsen and later clarified those teachings further with Lord Götsangpa. India. to a family of tantric practioners. After he received the key instructions. and Odiyana to learn and practice further at these sacred places. Beijing edition. and Jamyang Sönam Öser of Langkhor. his main disciple and lineage holder was the Third Karmapa. as well as eight close sons. Chöje Kharchuwa of Yazang. he started studying various philosophical texts such as Abhidharma. he applied himself to basic studies. he mastered Vajrakilaya and other teachings and practices of his fatherʹs lineage. and received the full Kagyu lineage teachings and transmissions. Tsari. Among countless students. he attained high realization and they became inseparable. He traveled to Nepal. Orgyenpaʹs activities of benefiting beings flourished throughout Tibet and he focused mainly instructing disciples through Gampopaʹs tradition of Mahamudra teachings. he had four renowned sons — two brothers of Nyedowa. Vinaya. 913‐918. Mount Kailash. China. he sought out the master Gotsangpa from whom he received all the Kagyu teachings. At that time he went to the well‐known monastic college of Podong Er in the Tsang Province. he wanted to begin the Buddhist path by studying the teachings and then engage in meditation practice. who imparted the ultimate Kagyu teachings to him and predicted that Urgyenpa would become the guru of the third Karmapa. He studied many texts between the ages of seven till sixteen. Drubtop Urgyenpa was a follower of the Drukpa Kagyu tradition. He became an outstanding scholar of his time. China and Pakistan. As a child he spontaneously knew how to meditate. He traveled to Nepal. During these travels he met with many gurus with whom he studied and meditated. However. India. Not being satisfied with this achievement. At the age of fifty‐three he met with Karma Pakshi. D‐K‐L 12‐2006 584 .THE GOLDEN KAGYU GARLAND Excerpts from The Garland of Moon Water Crystal by Situ Chokyi Jungnay and Belo Tsewang Kunkhyab Drubtop Urgyenpa (1230‐1312) was born at Lato in Northern Tibet. he had learned and mastered nearly all of the Buddhist teachings brought to Tibet from India by all the various masters of both the ancient and restoration periods. He studied and mastered medicine. he went to see Urgyenpa. By the end of his studies. telling his young friends that they were indulging in worldliness. became as one. produced a black crown from nowhere at the age of three and announced that he was the Karmapa. His approach embraced all traditions of knowledge and he had an intelligence and sensitivity which could assimilate and compare all that he studied. In particular. Rangjung Dorje had a tremendous thirst for learning from the greatest scholars and experts of his day. the Kagyu mahamudra and the Nyingma equivalent. 3rd Karmapa Rangjung Dorje (1284‐1339) The third Karmapa Rangjung Dorje. his mastery of the profound Nyingmapa teachings of Vimalamitra meant that. he further broadened his studies at a great seat of Khadampa learning. He grew up in Tsurphu receiving not only the full Kagyu transmission but also that of the Nyingma tradition. Through visions he received of the ʹWheel of Timeʹ (Kalachakra) teachings. in him. dzogchen. At five. he introduced a revised system of astrology. who had dreamt of him the night before and was prepared for his visit. Having spent some time on the slopes of Mount Everest in retreat and then taken full ordination. 585 . the most famous of which is perhaps the Profound Inner Meaning (zab. who returned to Samye especially to procure it. He died in China and is famous for having appeared in the moon on the night of his passing. K‐T‐D 12‐2006 586 . the new emperor Toghon Temur.nang.don). the emperor was the longest‐lived of all the Mongol emperors of China. he composed many significant texts.In the light of that eclectic wisdom.mo. pinpointing the very essence of Vajrayana. He visited China and there enthroned his disciple. Through long‐life elixir received from the Karmapa. Rangjung Dorje established many monasteries in Tibet and China. Rangjung Dorje sought out and studied with the greatest scholars and experts of different traditions of knowledge. At the age of 18 (1301). he took full ordination.The Third Karmapa Rangjung Dorje (1284 ‐ 1339) Rangjung Dorje. and further broadened his studies at a great seat of the Khadampa lineage. receiving the full transmissions of both the Kagyu and Nyingma tradition. Rangjung Dorje. in the Tsang region of Central Tibet. 587 . he received the preliminary monastic ordination. You reveal the heart meaning to the diverse host of beings. he had learnt and mastered nearly all of the Buddhist teachings brought to Tibet from India. Vastly propagating the teachings of the great siddhas.” from Supplication To The Karmapas Born to a family of a tantric practitioners of the Nyingma lineage in Dingri Langkor. Rangjung Dorje sat up straight at the age of three and proclaimed that he was the Karmapa. we supplicate at your feet. learnt and mastered nearly all of the Buddhist teachings brought to Tibet from India “Through your miraculous ability in commenting on the many sutras and tantras. Master Of All Buddhist Traditions Of Knowledge Rangjung Dorje grew up in Tsurphu. Orgyenpa recognized the child as the reincarnation of Karma Pakshi. By the end of his studies. At the age of five. Everest. and gave him the Vajra Black Crown and all the possessions of the second Karmapa. learning from all Buddhist traditions of the time. the Third Karmapa. After a retreat on the slopes of Mt. who had prepared for his visit on the basis of a prescient dream. he went to see Orgyenpa. Not content with this. Over the course of his life. He visited China in 1332. At that moment. which continues to this day called the ʺTsur‐tsiʺ or the Tsurphu Tradition of Astrology. He also studied and mastered medicine. some of the main ones were Khedrup Drakpa Senge. The Karmapa established many monasteries in Tibet and China. one of the most famous Tibetan treatises on Vajrayana.Founder Of The Karma Nyingthik In particular. It is said his image appeared in the moon on the night of his passing. He wrote many volumes of teachings on dzogchen and founded the Karma Nyingtik lineage. including the universally renowned Profound Inner Meaning (Zab mo nang don). Among his many disciples. he introduced a revised system of astrology. Yakde Panchen. Gyalwa Yungtonpa. Rangjung Dorje also wrote many treatises. during a retreat in his early twenties he had the vision at sunrise of Vimalamitra and then Padmasambhava. who dissolved into him at a point between his eyebrows. Toghon Temur. he unified the Kagyu mahamudra and the Nyingma dzogchen. he realized and received all the teachings and transmissions of the dzogchen tantras of the Nyingma lineage. through visions he received of the ʺWheel of Timeʺ (Kalacakra) teachings. Rangjung Dorje later passed away into parinirvana in China. and in particular the one who was to become the next lineage holder. Dolpopa. Through his mastery of the profound Nyingmapa teachings of Vimalamitra. which is in part related to astrological studies in the Tibetan system. and many others. At the age of 35 (1318). Kagyu Office 18‐12‐2006 588 . where he enthroned his disciple. and which forms the basis for the calculation of the Tibetan calendar in the Tsurphu system. the new emperor. Gyalwa Yungtönpa made great contributions of material offerings to Sakya. Most of his studies were at Shalu. and Sangphu. From an early age. pp. He manifested as a hidden yogi and benefited many sentient beings. He practiced in Tibet and also in Paro. At the age of eighty‐two. teachings on Mahayoga. Anuyoga. Trophu. He composed a text differentiating the views of buddhahood in Sutra and Tantra and impressed and outshined many great scholars of the time. 2. he passed into parinirvana with many great signs of realization. Shalu. He was named Dorje Pal. Among countless students. such as Yakde Panchen. Bhutan for years. 948‐950. May this be virtuous! Kagyu Office 12‐2006 589 . in the Wood Snake year. he started to study the five sciences and developed incomparable knowledge in sutra and tantra. Gyalwa Yungtönpa (1296‐1376) Gyalwa Yungtön Dorje Pal. vol. He received the Do‐gyu‐sem‐sum.These details about Gyalwa Yungtönpa are compiled from Pawo Tsuklak Trengwaʹs Feast For Scholars (chos ʹbyung mkhas paʹi dgʹa ston). He studied and practiced hard under many masters and became one of the most respected and renowned teachers of the time. his main disciple and lineage holder was the Fourth Karmapa. He then met the Third Karmapa Rangjung Dorje and received all the key instructions and transmissions of the lineage in full and attained highest realization. He then received the Yamantaka cycle of teachings and abhisheka from Shangpa Shakbum. He was named Dorje Bûm. Beijing edition. was born into a family of Nyingma tantric practitioners at Tsongdu Gurmo. he accepted a consort and when the first child was born he asked permission from the family and received monastic ordination. in the Wood Snake Year. At the request of his mother. in Southern Tibet. who became his students. Pawo Rinpoche said that there are short and longer versions of autobiographies of this master. and Atiyoga of Dzogchen from Zur Champa Senge. Rolpe Dorje. THE GOLDEN KAGYU GARLAND Excerpts from The Garland of Moon Water Crystal by Situ Chokyi Jungnay and Belo Tsewang Kunkhyab Gyalwa Yungton Dorje Pal (1296‐1376) was born at Tsongdu Gurmo in Southern Tibet. At the age of five, when his mother took him to the market place, he met Trophu Khenchen Sonam Senge, a great scholar. The child showed great devotion and was given the refuge‐vows and the precepts of a lay practitioner on the spot. By the age of fifteen he entered the famous Nyingma monastery Ugpa Lung where he was instructed in the Tantrayana by Lama Zurchung and Lama Bale. He also studied at the monastic college Shalu and became a famous scholar. He was known as a teacher who had mastered the teachings of both the Sutras and the Tantras. It is recorded that he attained the highest realization after he met with the third Karmapa who imparted the ultimate meaning of the teachings to him. Thus, Gyalwa Yungtonpa became the next lineage holder. He passed away at the age of eighty‐two. D‐K‐L 12‐2006 590 4th Karmapa Rolpe Dorje (1340‐1383) While pregnant , the Fourth Karmapaʹs mother could hear the sound of the mantra OM MANI PADME HUNG coming from her womb. The baby said the mantra as soon as it was born. His early life was full of miracles and manifested a total continuity of the teachings and qualities of his former incarnation. He could read books and received many profound teachings in his dreams. While in his teens he received the formal transmissions of both the Kagyu and Nyingma lineages from the great Nyingma guru Yungtonpa, the third Karmapaʹs spiritual heir, now very advanced in years. At the age of 19, he accepted Toghon Temurʹs passionate invitation to return to China. After a long and impressive journey, with many halts to give teachings, he arrived at the imperial palace. He gave teachings in China for three years and established many temples and monasteries there. On his return to Tibet, while in the Tsongkha region, Rolpe Dorje gave lay ordination to a very special child whom he predicted to be of great importance to Buddhism in Tibet. This was Kunga Nyingpo ʹTsong Khapaʹ future founder of the Gelugpa school, famous for its Dalai Lamas. When Temur died, the Mongol dynasty ended and the Ming dynasty began. The new emperor invited Rolpe Dorje, who declined the invitation but sent a holy lama in his stead. Rolpe Dorje composed wonderful mystic songs throughout his life and was an accomplished poet, fond of Indian poetics. 591 He is also remembered for creating a huge painting (thangka) following a vision of one of his students, who had imagined a Buddha image over a hundred meters tall. The Karmapa, on horseback, traced the Buddhaʹs outline with hoofprints. The design was measured and traced on cloth. It took 500 workers more than a year to complete the thangka, which depicted the Buddha, Maitreya and Manjushri: the founders of mahayana. K‐T‐D 12‐2006 592 Rolpai Dorje (1340‐1383) Rolpe Dorje, the Fourth Karmapa, engineered a 300 foot painting (thangka) of the Buddha by tracing the design of the Buddhaʹs outline with the hoofprints of a horse he was riding. “In various languages, you tame many types of beings. Through reasoning that is free of the extremes, you dispel all wrong assertions, And with perfect speech reveal the true state of things. Rölpay Dorje, we supplicate at your feet. ” from Supplication To The Karmapas The fourth Karmapa was born in Kongpo province, in central Tibet. It is said that while pregnant, his mother could hear the sound of the mantra Om Mani Padme Hung coming from her womb, and that the baby said the mantra as soon as he was born. At the age of three, he announced that he was the Karmapa. At a young age, he manifested the ability of the Karmapas to perform extraordinary activities, as spontaneously reading books and receiving many profound teachings in his dreams. As a teenager, he received the formal transmissions of both the Kagyu and Nyingma lineages from the great Nyingma guru Yungtönpa, the third Karmapaʹs spiritual heir. At age nineteen, Emporer Toghon Temur invited the Karmapa to return to China. He accepted and began an extended journey, stopping many places along the way to give teachings. He taught for three years in China, establishing many temples and monasteries there. Temur was the last Mongol emperor of China. The subsequent emperor of the Ming dynasty later invited the Karmapa to China, but Rolpe Dorje sent a lama in his place. 593 An Auspicious Meeting During his return to Tibet from China, Rolpe Dorje gave upasaka, lay ordination, to a very special child whom he named Kunga Nyingpo. Rolpe Dorje predicted that this child, from the Tsongka region, would play an important role in the Buddhism of Tibet. The child was to become known as the great master Tsongkhapa, the founder of the Gelugpa school. An accomplished poet, Rolpe Dorje was fond of Indian poetics, and composed many wonderful dohas, or songs of realization, a form of composition for which the Kagyü lineage is famous. After one of his students had a vision of a Buddha image over 300 feet tall, the fourth Karmapa engineered a huge painting (thangka) of the Buddha. It is said the Karmapa traced the design of the Buddhaʹs outline with the hoofprints of a horse he was riding. The design was measured and traced on cloth, and five hundred workers completed the cloth painting of the Buddha and founders of the mahayana after laboring for over a year. He passed into parinirvana in eastern Tibet. Among many disciples, his main disciple who became the next lineage holder was the second Shamar Rinpoche, Khachö Wangpo. Kagyu Office 12‐2006 594 Khachö Wangpo (1350‐1405) Khachö Wangpo was recognized as the reincarnation of Khaydrup Dragpa Senge, the first Shamar Rinpoche (1283‐1349) by the fourth Karmapa. He was born in Chema‐lung of Namshung, northern Tibet, in the Iron Tiger year. From an early age, he had numerous visions. At the age of seven, he met the Fourth Karmapa Rolpe Dorje and received upasaka and bodhisattva vows. The Karmapa gave him the Authentic Vajrayana Empowerments, Mahamudra transmissions, The Six Dharmas of Naropa, and the ear‐whispered lineage transmissions of the Kagyu Lineage. Khachö Wangpo also studied the sutras and the tantras with numerous great masters of Kagyu and Nyingma. The Fourth Karmapa, Rolpe Dorje, granted the ceremonial ruby Red Crown to the Second Shamar Khachö Wangpo. When the Fourth Karmapa passed into parinirvana, Khachö Wangpo continued the lineage activities and enthroned the 5th Karmapa. Khachö Wangpo was one of the first lineage teachers to record some of the key instructions put into writing. His collected works were recorded as having eight volumes. At the age of Fifty six, Wood Rooster Year, he passed away into parinirvana with many wondrous signs of realizations. Among many students, Sokwön Rikpe Raldri became an important disciple who later became the principal teacher of the 6th Karmapa Thongwa Dhönden. He transmitted the full Kagyu lineage to the Fifth Karmapa, Deshin Shekpa. These details about Khachö Wangpo are compiled from Pawo Tsuklak Trengwaʹs Feast For Scholars (chos ʹbyung mkhas paʹi dgʹa ston), Beijing edition, vol. 2, pp. 980‐900. May this be virtuous! Kagyu Office 18‐12‐2006 595 THE GOLDEN KAGYU GARLAND Excerpts from The Garland of Moon Water Crystal by Situ Chokyi Jungnay and Belo Tsewang Kunkhyab Khachö Wangpo, (1350‐1405) The second Shamarpa, Kacho Wangpo (1350‐1405), was recognized by the fourth Karmapa, Rolpai Dorje, and was his main student. He was a scholar as well as being accomplished in meditation. Kacho Wangpo identified the 5th Karmapa, Deshin Shegpa, and became his guru. He is well‐known for having furthered the Kagyu teachings to a great extent. He also authored many treatises which define the precise meaning of the Kagyu teachings. The tradition of succession by reincarnation originated in twelfth century Tibet with the example of Dusum Khyenpa, the first Karmapa. The Shamarpa Lineage dates back to the same century. It is the second line of reincarnates in the history of that tradition and it began when Rangjung Dorje, the third Karmapa, presented his principal disciple, Khaydrup Dragpa Senge, with a ruby red crown conferring the title Shamarpa (Holder of the Red Crown) on him. This Red Crown is an exact replica of the Black Crown worn by the Karmapas and exemplifies the close relationship that exists between these two lines of reincarnates. Furthermore, the second Karmapa, Karma Pakshi, predicted that ʺfuture Karmapas will manifest in two formsʺ. This statement was clarified later by the fourth Karmapa, Rolpeʹi Dorje, when he designated the Shamarpa reincarnates as the second manifestation. The Shamarpa is also known as a manifestation of Amitabha, The Buddha of Boundless Light. Tibetan historical records speak of the Karmapa as Karma Shanakpa (Karmapa the Black Crown Holder) and the Shamarpa as Karma Shamarpa (Karmapa the Red Crown Holder). They are referred to as such in the historical texts of Golo Shonnu Pal (1392‐1481), Pawo Tsuglag Trengwa (1504‐1516), the fifth Dalai Lama, Ngawang Lozang Gyamtso (1617‐1682), and the eighth Situpa, Chokyi Jungnay (1700‐1774). It is important to understand that these crowns are simply symbols of activities to benefit beings. The crowns do not denote separate lineages. Both ʹThe Black Hat Lamaʹ and ʹThe Red Hat Lamaʹ belong to the Karma Kagyu Lineage. D‐K‐L 12‐2006 596 5 Karmapa: Dezhin Shegpa (1384‐1415) th The fifth Gyalwa Karmapa , Dezhin Shegpa, was heard reciting mantras and the Sanskrit alphabet whilst in his motherʹs womb. He was the wonder child of yogin parents. He received the full transmissions of his lineage and soon completed his traditional training. At the age of 22, he received a moving invitation from Emperor Yung Lo (also known as Chʹeng‐Tsu), who had had a vision of him as Avalokiteshvara. It took three years for him to reach the imperial palace, where he was warmly received by ten thousand monks. The combination of Yung Loʹs devotion and the Karmapaʹs spirituality produced some extraordinary events: a hundred days of miracles that on the order of the emperor were recorded for posterity as silk paintings with a commentary in five languages. Following this, Dezhin Shegpa made a pilgrimage to the famous Wu‐tai Shan holy mountains, as the previous two Karmapas had done, to visit his monasteries there. The Fifth Karmapa saved Tibet from bloody war on several occasions by dissuading the emperor from imposing a single religious system there and by pointing out the value of alternative systems, suited to different mentalities. The emperor himself soon became an accomplished bodhisattva and one day, in purity of vision, saw the celestial vajra crown above his guruʹs head. 597 So that all beings might benefit from seeing something of this transcendent aspect of the Karmapa,he had a physical replica of it made, presented it to his guru and requested him to wear it on special occasions to bring liberation to those who saw it. This was the origin of the Vajra Crown ceremony. In 1408, Dezhin Shegpa set out for Tibet. There he supervised the reconstruction of Tsurphu, damaged by an earthquake, and stimulated the Buddha‐Dharma. He spent three years in contemplative retreat. Realizing that he would die at a young age, he left indications of his future rebirth and died at 31. The bones left in the ashes of his funeral pyre bore naturally‐formed images of many Buddhas. K‐T‐D 12‐2006 598 599 . Khacho Wangpo immediately recognized him as the incarnation of Rolpe Dorje. “By showing your major and minor marks. The visit had never took place. Fulfilling the needs of fortunate ones through supreme siddhi. the bodhisattva of compassion. subsequently he invited the fourth Karmapa to visit him in China. ” from Supplication To The Karmapas The fifth Karmapa was born in the Nyang Dam region of southern Tibet to yogin parents. whom he took as his guru. Soon after birth. at the age of 23 (1406). and the Karmapa soon completed his traditional training. made a three‐year journey to reach the imperial palace. they heard the recitation of the Sanskrit alphabet and the Om Ah Ham mantra. and presented him with the Black Hat and other possessions of the fourth Karmapa. During the pregnancy. During the lifetime of the fourth Karmapa. Yung Lo became an extraordinarily devoted student of the Karmapa. the infant sat upright. Later. you instill in us lucid faith. wiped his face. Emperor Yung Lo (also known as Chʹeng‐Tsu) of China had a vision of the Karmapa as Avalokitesvara. Rolpe Dorje sent a lama as his emissary. we supplicate at your feet. according to Chinese records. instead. is said to have manifested 100 days of miracles in response to the extraordinary devotion of the Emperor of China. He went on to give the Karmapa the full cycle of Kagyu teachings.ʺ When the child was brought to Tsawa Phu in Kongpo. and said: ʺI am the Karmapa ‐ Om Mani Padme Hung Hri. The Fifth Karmapa Deshin Shekpa (1384 ‐ 1415) Deshin Shekpa . You are the tathagata who is guru to the beings of the three realms. Deshin Shekpa. the Fifth Karmapa. the fifth Karmapa. In the ashes of his cremation fire were found relics. He recognized the Shamar reincarnation of Chopal Yeshe and spent three years in contemplative retreat. he left indications of his future rebirth and passed away into parinirvana at the age of 31. Kagyu Office 12‐2006 600 . The emperor recorded these events for posterity in silk paintings with a multi‐lingual commentary. In 1410. Realizing that he would die at a young age. the emperor commissioned the creation of a physical replica of the wisdom Vajra Crown.Chinese records speak of the Karmapaʹs manifestation in response to such devotion as a hundred days of miracles. The emperor achieved some realization. which he saw as a black hat. So that all beings might benefit from seeing something of this transcendent aspect of the Karmapa. to visit his monasteries there. Following in the footsteps of the two previous Karmapas. requesting him to liberate those who saw it by wearing the crown on special occasions.ʺ (Great Precious Dharma King) with a golden seal. The next lineage holder. naturally‐formed images of many Buddhas. This was the beginning of the Vajra Crown (or Black Crown) ceremony. which had been damaged by an earthquake. The emperor also offered Karmapa the highest‐ranking title: ʺTa Bao Fa Wang. Deshin Shekpa returned to Tsurphu to oversee the reconstruction of Tsurphu. Deshin Shekpa subsequently made a pilgrimage to the famous Wu‐tai Shan sacred mountains. He presented it to his guru. and had a vision in which he saw the wisdom Vajra Crown above Karmapaʹs head. however. was the Karmapaʹs student Ratnabhadra. through which he attained complete realization of the absolute reality and became one of the supreme meditation masters of the time. Ratnabhadra passed on the full transmission of the Kagyu lineage to the Sixth Karmapa. 15th century) Ratnabadra was born into the well‐known family of Soksam‐khar Drongbu Goshir. From a young age. Vinaya. Prajnaparamita. pp. These details about Ratnabhadra are compiled from Pawo Tsuklak Trengwaʹs Feast For Scholars (chos ʹbyung mkhas paʹi dgʹa ston). Thongwa Dhönden. So. Pawo Rinpoche said that the Sixth Karmapa Thongwa Dhonden wrote Ratnabhadraʹs biography but it was not available at the time of Pawo Rinpoche. engaging in debate and discussion on four main topics ‐ Madhyamaka. logic. He became one of the greatest scholars of sutra and tantra and thus was called ʺRikpe Raltriʺ (sword of philosophy and logic). here is the brief version as recorded by Pawo Rinpoche. he was ordained as a monastic. Beijing edition. He received the full transmission of the Kagyu lineage from the Fifth Karmapa Deshin Shekpa. and other fields of knowledge at Palden Sangphu. vol. May this be virtuous! Kagyu Office 12‐2006 601 . Ratnabhadra or Rikpe Raltri (Sokwön Rinchen Sangpo. He received the higher training in Buddhist philosophy. 1022‐03. in Soksam. and Abhidharma‐Kosha. He then went on a tour to great monastic institutions in Tibet. 2. received teachings and instructions from many masters of that time. The fifth Karmapa. gave him the pointing out instructions on the ultimate meaning of the Kagyu teachings. Rinchen Zangpo) (15th century) was born in the province of Soksam. Ratnabhadra (1406‐1452) THE GOLDEN KAGYU GARLAND Excerpts from The Garland of Moon Water Crystal by Situ Chokyi Jungnay and Belo Tsewang Kunkhyab Ratnabhadra (Tib. He became the next lineage holder and the guru of the sixth Karmapa. He was ordained at an early age. Deshin Shegpa. D‐K‐L 12‐2006 602 . and became one of the most well‐known scholars and meditation masters of the 15th century. he attained complete realisation of the absolute nature of reality. Thus. Tongwa Donden. he entered retreat. Realizing that he would die at an early age. His main spiritual heir was Bengar Jampal Zangpo. He was a visionary who had many significant insights into Avalokiteshvara. he integrated the Shangpa Kagyu and the Shijay (the renowned practice of chod ʹcutting through egotismʹ) lineages into the Kagyu mainstream. Thongwa Dondenʹs life was mainly dedicated to this literary work and to travelling within Tibet. having sacred books printed and strengthening the Sangha. K‐T‐D 12‐2006 603 . As a young man. composer of the famous ʹShort Prayer to Vajradharaʹ. prodigious qualities. founding and restoring monasteries.6th Karmapa Thongwa Donden (1416‐1453) The miraculous birth. frequently used in modern Kagyu centers. He composed many prayers for use in the traditional practices of his own lineage and thereby established a body of Kamtsang liturgy. Tara and other aspects of enlightenment. making Gyaltsab Rinpoche his regent and giving him indications of where he would next take birth. The prayer represents his spontaneous utterance upon realizing mahamudra and homes in on the very heart of the practice. and formal education of the sixth Karmapa echoed those of his predecessors. 604 . a student of the fifth Karmapa. yidams and Dakinis. The young Thongwa Dönden immediately began to teach. your power vanquishes arrogance. At a young age. Thongwa Dönden received teachings and Kagyu transmission from Shamar Chopal Yeshe. The Sixth Karmapa Thongwa Dönden (1416 ‐ 1453) The Sixth Karmapa. Shamar Chopal Yeshe came to Karma Gön during this period to crown the Karmapa. “Through receiving prophecies from great siddhas. he began to compose many tantric rituals. while his mother was carrying the young child. eventually establishing a body of liturgies for the Kamtsang lineage. You display numerous miraculous abilities in yogic conduct. Protector of gods and humans. who smiled and replied ʺIʹm the Karmapa. to a family of devoted yogins. is well‐known for the body of liturgies he composed for the Kamtsang lineage. he suddenly became very excited when their path crossed that of Ngompa Chadral.ʺ Ngompa Chadral cared for the infant for seven months and then took him to Karma Gön. Thongwa Dönden. near Karma Gön in eastern Tibet. He also joined the lineages of the Shangpa Kagyu and the Shijay (Chöd ‐ ʺcutting through egotismʺ) into the main Kagyu lineage transmissions. He also joined the lineages of 605 . Shortly after his birth. Thongwa Donden. Jamyang Drakpa. from Supplication To The Karmapas The sixth Karmapa was born in Ngomtö Shakyam. he received the full lineage transmission from Ratnabhadra. Ngompa Chadral asked the name of the child. we supplicate at your feet. who was his principal lineage teacher. In particular. and Khenchen Nyephuwa. Kagyu Office 12‐2006 606 . The sixth Karmapaʹs main spiritual heir was Pengar Jampal Zangpo. He dedicated his activity to composition. Goshir Paljor Döndrup. and conferred a regency on the First Gyaltsab. in the Karma Kagyu lineage. printing books and strengthening the sangha. indicating where he would next take birth. the monastic university. restoring many monasteries within Tibet. Realizing that he would die at an early age. teaching.the Shangpa Kagyu and the Shijay (Chöd ‐ ʺcutting through egotismʺ) into the main Kagyu lineage transmissions. He began to develop the shedra system. Thongwa Dönden passed into parinirvana at the age of thirty eight (1453). he entered retreat. author of the ʺMahamudra Lineage Supplication.ʺ This renowned prayer of the Kagyü lineage represents his spontaneous utterance upon realizing mahamudra. Beijing edition.Bengar Jampal Sangpo (15th ‐ 16th century) Bengar Jampal Zangpo was born to the family of Nyemo Dzongpa. 2. Bengar Jampal Sangpo became the principal teacher of the Seventh Karmapa. May this be virtuous! Kagyu Office 12‐2006 607 . he began studying Sutrayana and Vajrayana scriptures with the maha‐pandita Rongton. He began study and practice at a very young age. vol. disciplined. 1032. He became a highly realized master of the lineage. Later. he received the Kagyu lineage transmissions and teachings such as the Six Dharmas of Naropa from the Sixth Karmapa. Thongwa Dhönden and followed his instructions one‐pointedly. just like Bengarwa himself. He gave the full transmission and training of the Kagyu lineage to the young Karmapa. who became learned. These details about Bengar Jampal Sangpo are compiled from Pawo Tsuklak Trengwaʹs Feast For Scholars (chos ʹbyung mkhas paʹi dgʹa ston). pp. siddhas in Damshang (most likely located in eastern Tibet). and with noble heart. At the age of twenty. he received the teachings on the Six Doctrines of Naropa from the sixth Karmapa. He took ordination from Tsalmig Samten Zangpo at the age of twenty. He practised the meditation on Tara for many years until he had perfected it and had met with Tara face to face. 608 . He was a master of outstanding qualities who became the guru of the seventh Karmapa. Jampal Zangpo THE GOLDEN KAGYU GARLAND Excerpts from The Garland of Moon Water Crystal by Situ Chokyi Jungnay and Belo Tsewang Kunkhyab Jampal Zangpo was born at Damshang in Eastern Tibet. He showed interest in the Buddhist path from an early age. and during four years. Jampal Zangpo attained complete realization of the ultimate meaning of the Kagyu teachings. He studied the entire Sutrayana and Vajrayana with the famous scholar Rongton. Tongwa Donden. Chodrag Gyamtso. Later. he received transmissions of the Kagyur. and many others. he was appointed as the General Secretary of the Karmapa. He was fully trained in buddhist philosophy and meditation by Karmapa. These details about Goshir Paljor Dhöndrup are compiled from Pawo Tsuklak Trengwaʹs Feast For Scholars (chos ʹbyung mkhas paʹi dgʹa ston). Tengyur. Chödrak Gyatso. 1031. 2. Paljor Dhöndrup is the first incarnation of Gyaltsab Rinpoche. with many wondrous signs of accomplishments. which he fully passed on to the Seventh Karmapa. He received the full lineage transmission from the Sixth Karmapa. vol. He passed into parinirvana when the Seventh Karmapa reached twenty‐five‐ years. May this be virtuous! Kagyu Office 12‐2006 609 . He offered his service to the activities of Karmapa and the lineage. pp. Beijing edition. Goshir Paljor Dhöndrup (1427 ‐ 1489) Goshir Paljor Dhöndrup was born at Nyemo in Central Tibet. as well as by Bengar Jampal Sangpo and other lineage masters. Under the guidance of the Sixth Karmapa Thongwa Dhönden. 610 . he encouraged individuals and groups of people to recite many millions of Mani mantras—ʺThe best cure for anything. He maintained contact with the remaining Buddhists of India and sent much gold to Bodh Gaya for the Buddha image there to be gilded. He was an extremely erudite scholar and author and it was he who founded the monastic university at Tsurphu. When only some five years of age. who recognized the new Karmapa incarnation. 7th Karmapa Chodrag Gyatsho (1454‐1506) The seventh Karmapa.ʺ at five months of age. was heard to say ʺA ma laʺ (mother) when born and to declare. At nine months his parents took him to Gyaltsab Rinpoche. he is remembered for his visions of Guru Rinpoche which led him to discover hidden valleys of refuge for people in times of war.ʺ Chodrag Gyatsho spent much of his life in retreat or half‐retreat. ʺAH HUNG. he brought peace to the southernmost parts of the Tibetan plateau. where the people of Nagaland and Bhutan were at war. Often a peacemaker. In particular. he left details of his next incarnation and passed on the lineage to Tashi Paljor. such as the construction of bridges. there is nothing in the world but voidness. K‐T‐D 12‐2006 611 . Chodrag Gyatsho. He also restored the large statue commissioned by Karma Pakshi. Knowing that he would pass away at the age of 52. He worked hard for the protection of animals and instigated all sorts of projects. 612 . Chödrak Gyatso. we supplicate at your feet. 613 . who authored many texts.ʺ a sanskrit mantra. He was also an extremely accomplished scholar. who recognized him as the seventh Karmapa. You made vast numbers of representations of the three jewels. His most famous text is The Ocean Of Reasoning. ” from Supplication To The Karmapas Born to a family of tantric practitioners in Chida in northern Tibet. Your disciplesʹ attainment of siddhi spreads your fame in all lands. his parents took him to Goshir Gyaltsab Rinpoche. he said ʺThere is nothing in the world but emptiness. Thongwa Dönden. the seventh Karmapa was heard to say Ama‐la (mother). emptiness‐luminosity. which symbolizes the ultimate nature. At four. such as a commentary on Abhisamayalamkara called The Lamp Of The Three Worlds. Chödrak Gyatso. At birth he spoke the Sanskrit mantra ʺAH HUNG. At five months of age. in accordance with the instruction letter of the Sixth Karmapa. “Tamer of deceptive oneʹs negative friends. Chödrak Gyatso dedicated much of his life to retreat. and ʺthere is nothing in the world but emptinessʺ at five months of age. he was given the Kagyu teachings from Pengar Jampal Zangpo and Goshir Paljor Döndrub at Karma Gön. while he was being carried in the womb. while in his motherʹs womb. The Seventh Karmapa Chödrak Gyatso (1454 ‐ 1506) The Seventh Karmapa. and at eight.ʺ At nine months of age. was heard to say Ama‐la (mother). he was given a series of empowerments by Goshir Paljor Döndrub. his commentary on pramana (logic and reasoning) literature. He also restored the large Buddha statue commissioned by Karma Pakshi at Tsurphu. initiated bridge construction. He also convinced numerous people to recite millions of Om Mani Padme Hum mantras as a universal cure for all ills. and sent gold to Bodhgaya for the gilding of the statue of the Buddha at the place of the Buddhaʹs enlightenment. Kagyu Office 12‐2006 614 . Something of an activist. he settled disputes. Before passing into parinirvna at the age of 53.The Karmapa formally established monastic universities at Tsurphu and other places. he provided details of his next incarnation and passed on the lineage to Tashi Paljor. worked to protect animals. Afterwards. he went to the mountains of Kham and Central Tibet to practice.ʺ he showed great devotion. May this be virtuous! Kagyu Office 12‐2006 615 . and for the next seven years he studied with the Karmapa and received the full transmission of the Kagyu lineage. A year later. vol. When he was five. in eastern Tibet. After practicing twenty years in solitary retreat. He studied in Denma with the scholar Sangye Pal. he attained full realisation. Mikyö Dorje. following the example of Milarepaʹs life. He became the principal teacher of. and became known as the first Sangye Nyenpa Rinpoche. the Eighth Karmapa. 1200‐1205. and passed on the full lineage transmissions to. who bestowed upon him the name Tashi Paljor. he met the Seventh Karmapa. upon hearing only the name ʺKarmapa. Tashi Paljor decided to follow the Karmapa. These details about Tashi Paljor are compiled from Pawo Tsuklak Trengwaʹs Feast For Scholars (chos ʹbyung mkhas paʹi dgʹa ston). Tashi Paljor (1457 ‐ 1525) Denma Drubchen was born in the Denma area of Derge. At sixteen. pp. Beijing edition. 2. under the guidance of the Karmapa. 616 . H. A great and important lineage master of the Kamtshang or Karma Kagyu tradition. He became the root teacher of the young 8th Karmapa Mikyö Dorje (1507‐1554). that for these eight years he relied solely on the ʺfood of meditative absorptionʺ. the 1st Sangye Nyenpa Rinpoche. when a great earthquake occured.) and Geshe Paljor Döndrub (1427‐1489). When Tashi Paljor was 43 years old. he met the 7th Karmapa Chödrag Gyatso in whom he developed extraordinary faith. the 1st Gyaltsab Rinpoche. For seven years he did not part from Karmapa Chödrag Gyatso and received the complete transmission of all empowerments and instructions of the Karma Kagyu lineage from him. he received novice vows (later on the full ordination). At one time he stayed on the top floor of a four storeyed building. After that he spent another five years meditating in seclusion on the Semodo island in the great lake known as Namtsho . Also known as Denma Drubthob or Denma Drubchen. He is also considered to 617 . 1457‐1525) Sangye Nyenpa Tashi Paljor. or ʺMahasiddha of Denmaʺ. ʹdan yul). Sangye Nyenpa Tashi Paljorʹs ʺemanation basisʺ is the future Buddha Maitreya. he flew up into the air and escaped unharmed. At the age of six. for two years at Tsurphu .Sangye Nyenpa Tashi Paljor From RangjungYesheWiki The 1st Sangye Nyenpa. According to H. Dilgo Khyentse Rinpoche. Instead of being killed and buried under the rubble. for two years at Palpung and for one year in the Tangla mountains . At the age of eight. empowerments and profound instructions from the Karmapa and studied all the outer and inner sciences with great diligence under the guidance of both Bengar Jampal Sangpo . It is said. (15th‐16th cent. he stayed in his native place of Denma (ʹdan ma. telling him to take Sangye Nyenpa as his guru. (1457‐1525). who had a clear vision of the protector Mahakala. The Karmapa then instructed him to meditate for three years at Kampo Nenang (kam po gnas nang). He passed into Nirvana at the age of 65. Many people witnessed this and since this time he was called Denma Drubthob. From him he received the name Tashi Paljor. the Karmapaʹs seat in Central Tibet. one of the teachers of the great translator Marpa. after the Tsurphu monastery was rebuilt. It contains some hair.be an emanation of the Indian master Jnanagarbha. bone fragments. Decades later. Ven. The picture shows a precious silver statue of Tashi Paljor that is kept in Tsurphu. Benchen Tenga Rinpoche says that often rituals for the sick are performed in front of this statue. then the statueʹs eyes will look downwards. the eyes of the statue will look upwards into the sky. It is now enshrined in Tsurphu in a large silver reliquary (gaʹu) as one of the most precious relics of the Karma Kagyu lineage. If the sick person will live. If the person will die. During the destruction of Tsurphu the statue was saved and buried on the mountain behind the monastery by one of the Tsurphu monks. It was made by the 8th Karmapa and is said to have floated in the air for seven days after the Karmapa had consecrated it. known as ʺthe silver statue [that floated] in midairʺ. 618 . the same monk searched for a long time and eventually found the statue again. pieces of the clothes and relic pills (ring sel) of Sangye Nyenpa Tashi Paljor and is said to have great blessings and powers. However. The Karmapaʹs regent. and author of some thirty important works. the activity‐aspect of all thousand Buddhas of our universe. 619 . He devised a test. Thus he saw he had been the Guru Rinpoche of the former Buddha Dipamkara and. Mikyo Dorje was one of the most renowned of the Karmapas. a prolific and erudite scholar. ʺE ma ho! Have no doubts. ʺKarmapaʺ at birth. which the baby not only passed but to which he was heard to say. 8th Karmapa Mikyo Dorje (1507‐1554) The eight Gyalwa Karmapa. I am the Karmapa. he found himself spontaneously prostrating and knew that he was the real Karmapa. The Eighth Karmapa had many visions during his life revealing the inseparability of his own emanations and those of Guru Rinpoche. being a powerful meditation master. to protect the young incarnation. Gyaltsab Rinpoche. was heard to say. set out from Tsurphu to investigate the two children. on meeting Mikyo Dorje. Mikyo Dorje. He enthroned him the following year. When he was five. including very significant texts on the profoundest philosophy known to Buddhism: the devoid of other (shentong) view. another postulant for the Karmapa title was put forward in Amdo. both being the emanations of Buddhas to accomplish enlightened activity for however long their teachings are extant. This was reported to the Tai Situpa who confirmed the child to be the new Karmapa but asked the parents to keep this fact secret for three months. in general.ʺ He spent the next years at Karma Gon. The emperor had died. knowing that the emperor would be dead by the time of his arrival. He expounded this view at length and debated Mikyo Dorje was also a visionary artist. He had been invited to China when quite young. who returned to China only to find that his prescience was correct. He also composed one of the main devotional practices of the Kagyu school. known as the Four‐Session Guru Yoga. transparent and meditative style.This represents the zenith ofthe Middle Way (madhyamika) school of mahayana Buddhism and is a valuable antidote for misunderstandings of voidness. K‐T‐D 12‐2006 620 . but declined. to whom we owe the Karma Gadri style of thangka painting‐‐a very spacious. he entrusted a letter of prediction to the Shamarpa and passed away at the age of 47. His refusal offended the envoys carrying the invitation. Realizing the imminence of his own passing. Tai Situpa confirmed the child to be the new Karmapa. Thus. in eastern Tibet. on meeting Mikyö Dorje.The Eighth Karmapa Mikyö Dorje (1507 ‐ 1554) The Eighth Karmapa. distractions had not the slightest chance. a child in Amdo was put forward as the Karmapa. 621 . “Your intelligence in regard to the modes of knowable objects is unobstructed. He spent the next years at Karma Gön. which the child not only passed but to which he was heard to say ʺE ma ho! Have no doubts. set out from Tsurphu to investigate the two children. the eighth Karmapa was said to have spoken the words ʺI am the Karmapaʺ at birth. Upon hearing this report. When he was five. along with Goshir Gyaltsab Rinpoche and other students of the previous Karmapa.ʺ Goshir Gyaltsab Rinpoche enthroned him the following year when he was six. The Karmapaʹs regent. devised a test. you are free of hesitation when elucidating the intended meaning of the scriptures. realized the activity of the Karmapas and Guru Rinpoche as the activity‐aspect of all thousand Buddhas of our universe. Tai Situ Rinpoche. Gyaltsab Rinpoche. Mikyö Dorje. Of interfering with this conduct. in the region of Kartiphuk of Ngomchu. I am the Karmapa. Mikyö Dorje. However. to a family of devoted yogins.” from Supplication To The Karmapas Born in a small village called Satam. we supplicate at your feet. he found himself spontaneously prostrating and knew that he was the real Karmapa. practice liturgies. it is said there are to be 1000 such buddhas. In Buddhist cosmology. he entrusted a letter of prediction to the Shamar Konchok Yenlak and entered parinirvana at the age of 47. Dipamkara.Mikyo Dorje studied with Sangye Nyenpa Tashi Paljor. and hence the Karmapa and Guru Rinpoche can both be said to be the activity‐aspect of all thousand Buddhas of our universe. Tashi Paljor. a great meditation master as well as a prolific and learned scholar. The eighth Karmapa had many visions of the inseparability of his own manifestations and those of Guru Rinpoche. Mikyo Dorje also composed many sadhanas. The Karmapa received an invitation to China when quite young. In the upper regions of the snowy region of Tre‐shö to the east. author of over thirty volumes of work. and Karma Trinleypa. The eighth Karmapa was also a visionary artist. who according to Buddhist cosmology preceded Buddha Shakyamuni in an era prior to the history of the current era. He took the essential Kagyu teachings from Sangye Nyenpa. a place where there is the sound of water and the dharma is heard. Among his many disciples. including very significant commentaries on the sutrayana treatises and pithy instructions on tantras. Foreseeing his imminent passing. His prediction letter said: ʺIn the life following this one. Dulmo Tashi Öser. a prediction that turned out to be true.ʺ Kagyu Office 12‐2006 622 . but declined on the ground that the Emperor would pass away before he could arrive. Mikyö Dorje was one of the most renowned of the Karmapas. Dakpo Tashi Namgyal. Guru Rinpoche carries out the activity of the Buddha himself. self‐arisen lord (Wangchuk) of the world. and is considered one of the ways in which the Buddha accomplishes his enlightened activity. I have seen the signs that it will not be long before I am born in there. and other devotional practices for the Karma Kagyu school. I will be born as the glorious. to whom we owe the Karma Gadri style of thangka painting‐ one of the major schools of thangka composition. the main ones were Shamar Konchok Yenlak and Pawo Tsuklak Trengwa. The eighth Karmapa realized his prior manifestation was coincident with the Guru Rinpoche manifestation activity of another historical Buddha. lord. Despite your acceptance. When I saw that your kindness is limitless For me who is even stupider than an ox. Teachings of the 8th Karmapa ‐ Mikyo Dorje ʹSupplication to Dusum Khyenpaʹ Following a visionary dream of HH1 Karmapa. I remember the Karma Kagyu. I remember the father. I have wandered aimlessly for so long in samsara. I remember the wonders of the Practice Lineage. Once again you have accepted me. I remember the father. Into your completely pure teachings. But I possess the bad karma of destroying your teachings. I have entered into the gate of your teachings. 623 . You have revealed your miraculous form. To this savage who flaunts material goods. Lord. Not only have I not made any offering of practice. Having entered into your authentic teachings. I remember the father. when he was 32 years old. lord? This time. I have barely obtained this human body. Dusum Kheynpa. I remember the Buddha of the three times. lord. I am still greatly corrupted with delusion. How can I even hear your name at all. the 8th Karmapa wrote this account and supplication: I remember the father. I remember Tusum Khyenpa. you have accepted me for so long with your kindness. lord. If one makes suppication. I supplicated. Although I cannot bear the burden Of your pure teachings. Since the day my mother gave birth to me until now. I have obtained the transmission of meaningful action. Just by turning to you. Thus. I offer this transmission to the jetsun guru Whose kindness is limitless as space. I understand that from it confidence has arisen. There is only one meaningful thing I have done. this alone is enough: You are the true jetsun who fulfills supplication. And just by not facing the wrong way. Since this is free from samsaraʹs objectives. with such longing. This did not arise from personal effort. I understand this vision is a miracle transcending mind. But from your profound Buddha activity.Overwhelming longing arose from my depths. lord. 624 . Mikyö Dorje. Pawo Tsuklak Trengwa. The Eighth Karmapa. He received the full transmission of the Kagyu lineage and the Karmapa empowered him as the lineage holder. He studied with the Eighth Karmapa as well as with his student. Szechwan edition. 134. Wangchuk Dorje. he passed into parinirvana with many great signs of realization. p. He passed on the full lineage transmission to the ninth Karmapa. and became a great scholar and meditation master. Shamar Könchok Yenlak recognized the Ninth Karmapa and became his principal teacher. Könchok Yenlak (1526‐1583) Könchok Yenlak was born in upper part of Kongpo called Kyen. These details about Könchok Yenlak are compiled from Karma Gyaltsenʹs book called kam tshang yab sras dang dpal spungs dgon pa. Könchok Yenlakʹs collected writings number many volumes. May this be virtuous! Kagyu Office 12‐2006 625 . recognized him as the fifth Shamar incarnation. At the age of fifty nine. in the Wood Rooster year. that the Shamarpa was to meet the Karmapa. receiving the Six Teachings of Naropa. The new‐born baby sat up ejaculating ʺAh Hungʺ three times. passed on all the teachings in his safe keeping. It was a spontaneous assertion of the unborn nature in the new‐born. the solemn and difficult task of identifying the future reincarnate was to a great extent lightened by a precise letter of prediction left by the Karmapa. and in Shamar Rinpoche. For Ah Hung is the vocal expression of the unborn nature in every phenomenon. in fact. Kagyu Asia 12‐2006 626 . in Tsukla Trengwa. a neighbouring province to Gaden Kongsar. to the youthful and receptive Karmapa. (1526‐1583) Gaden Kongsar was a very unpretentious little Tibetan trading post north of the Indian border. Their ways were so little understood that people. ceremoniously. a place of sanctity where Gampopaʹs tooth was enshrined in a Stupa.The Shamarpa was given the name of Köncho Yenlak and in due course. expressing the inexpressible. The Karmapa joyfully opened his arms to the delighted infant‐Rinpoche. The Mahamudra and many other teachings of the Kagyü Lineage. where hunters sometimes brought in raw hides in exchange for paints and dyes to put on their naked bodies. a profusion of flowers blossomed through the snow. The Fifth Shamarpa. learning and meditating. opened to a better understanding of Buddha Dharma. The 9th Karmapa was duly enthroned with the Shamarpa as his Root‐Guru. he persued tiredlessly every course. a sun‐like disciple. The Shamarpa remained with the Karmapa until the age of twelve. cutting a lock of his hair. called them barbarians. It was not until the age of two. without malice. Köncho Yenlak. When the 5th Shamarpa was born in the depths of winter. Kongpo. the 2nd Pawo Rinpoche. as the first step to his future ordination. When the 8th Karmapa had passed away. when the Karmapa was in Tsari. his Red Crown was returned to him. including the building of monasteries. on the practical plane. It was said that the 8th Karmapa had two outstanding disciples. exclaiming in wonder: ʺSo this is how the Shamarpa returns!ʺ He put him on the lap. who propagated the Dharma vigorously through the three great cycles of activities. It was further sanctified when the 4th Shamarpa chose it for his next re‐birth. It was. who as Holder of the Kagyü Lineage and Teachings. have made an important impact on the teaching of mahamudra. Wangchuk Dorje gave many teachings in southern Tibet and restored monasteries and temples wherever he went. They were unable to visit China. The Karmapa blessed and consecrated them from Tibet. K‐T‐D 12‐2006 627 . he sent a senior representative who established three monasteries there.9th Karmapa Wangchuk Dorje (1555‐1603) The ninth Gyalwa Karmapa. Much of his life was spent in a travelling monastic camp. His itinerant party received invitations to visit many places. in which strict emphasis was placed on meditation practice. He also received an invitation to visit Sikkim. the present seat of the Karmapas in India. He sat cross‐legged for three days soon after birth and declared he was the Karmapa. Karmapa Wangchuk Dorje was not a prolific author but several of his texts. Unable to go himself. Dispelling the Darkness of Ignorance. Wangchuk Dorje. The Ocean of Definitive Meaning and Mahamudra. such as Mahamudra. and a year later by the Shamarpa who enthroned him at the age of six. He was soon recognized by the Tai Situpa. who was staying relatively close by. One of them was Rumtek. was heard reciting mantras in the womb. but made important trips to Mongolia and Bhutan. He and the next three Karmapas all played the role of peacemaker during the troubled political times in which they lived. 628 . “Once again. he was soon recognized by the Tai Situpa Chökyi Gocha. and by the Sharmapa Konchok Yenlak. He was heard reciting mantras in the womb during pregnancy and he. sat cross‐legged for three days soon after birth and declared he was the Karmapa. The Karmapa blessed and consecrated them from Tibet. Shamarpa enthroned him at the age of six and gave him extensive teachings. A year later. Wangchuk Dorje did not visit China but made important trips to Mongolia and Bhutan. speech and mind And came to this realm as its guide. In accordance to the prediction letter left by the eighth Karmapa. You manifested as changeless vajra body.” fom Supplication To The Karmapas As predicted by the eighth Karmapa. The Ninth Karmapa Wangchuk Dorje (1556 ‐ 1603) The Ninth Karmapa. He gave many teachings and restored monasteries and temples wherever he went. and Ralang. established three monasteries in Sikkim: Rumtek. we supplicate at your feet. Once Wangchuk Dorje had received the complete Kagyu transmission. Rumtek subsequently became the seat of the Karmapas in India in the early 1960ʹs. wrote three mahamudra treatises which have played a major role in Tibet on the teaching and transmission of mahamudra. which strictly emphasized meditation practice. he began to teach throughout Tibet. traveling in a monastic camp. The ninth Karmapa also received an invitation to visit Sikkim and under his guidance. the ninth was born in the Treshö region of eastern Tibet. 629 . who was staying not far away. too. as lord of limitless compassion. Wangchuk Dorje. Phodong. Wangchuk Dorje. including three mahamudra treatises: The Ocean Of Definitive Meaning.Like the eighth Karmapa. These treatises have played a major role in Tibet for the teaching and transmission of mahamudra. Kagyu Office 12‐2006 630 . At the age of 48 he passed into parinirvana. Wangchuk Dorje was also a creative author and wrote many condensed commentaries on sutras and tantras. Dispelling The Darkness Of Ignorance. leaving his prediction letter along with instructions about the next incarnation to the sixth Shamarpa Chökyi Wangchuk. and Pointing Out The Dharmakaya. I pay homage at the feet of this kind father. on the magnificent. The vast assembly of peaceful and wrathful divine yidams resides. I chanted this song of yearning supplication urging myself and others to virtue: Glorious Lokesvara. At a lovely place where auspiciousness spontaneously arises. Karmapa. In the south. and of this place. the bhagavati mother. Tara. There. In the west.Teachings of the 9th Karmapa ‐ Wangchuk Dorje Wangchuk Dorje ʹSupplication and Urge to Virtueʹ At that time. On the Jewel Rock Lofty Green Mountain. your vajra body. This is a good place to practice one‐pointedly. Lord. frangrant like incense. She easily bestows the supreme and ordinary siddhis. remembering the good qualities of the guru. Merely seeing this without obstruction 631 . wooded slopes of the mountain Are a variety of trees. dwells in person. before the crystal stupa of the white snow mountains Abides the mandala of the victorious ones of the five families. and mind Hold the treasury of the secret inexhaustible mandalas. speech. the lord of dharma. my mind is agitated. obtain your clothes from a rubbish heap. emanating from Jowo Sakya. At the Lady of Glaciers.Clears away obscurations which arise from karma and klesas. Tsurphu. Where Lord Tusum Khyenpa and others. THis caused the pure teachings to remain for a long time. Confused and distracted. My father guru knows this and knows that it is harmful to me. They should set aside all the affairs of this life And should make the Dharma practice their essence. Selfish goals are despised by holy ones. Moreover. 632 . The mighty king. Those who now desire to become followers of Karmapa Should arouse themselves because of the immediacy of death and impermanence. on a slope of ruby rock. With the goals of this doubting mnid. my life slips away. Obtaining your food without evil deeds. my actions are hypercritical. While planning to practice the Dharma. The Buddhas of the three times. When I think of myself now. keep as your main concern the training of Bodhicitta. rely on the rasayana of an ascetic. Whoever sees it or makes a pilgrimage to it. Day and night. The figure of the glorious king of the Sakyas naturally appeared. dwell. and a few necessities. On a hard boulder of jewel rock. Rely on alms. the power of my antidote is weak. In the east. A begging bowl as your eating vessel. I fabricate in name only the temporary benefit of others. And I am unable to cut off attachment to this life. the two brothers of Lhasa. I become depressed. Surrounded by an ocean of divine dakas Has command over all samsara and nirvana. Or even remembers it just one time Certainly clears away the evil deeds and obscurations of a whole kalpa. glorious Hayagriva. They are certain to attain the permanent goal of life. I long to practice one‐pointedly. In the north. Generally. In the centre is the vajrasana of supreme Akanistha. much thinking will stir up your mind. Though I long for this. Generally. I skitter about like an insect. The dwelling places of the Kagyu fathers. and elsewhere. Even temporary practice like this would be of great benefit. This miraculous monastery in the valley of Tsurphu Is unrivaled in all of Jambudvipa. one goes nowhere. To the father Guru. it is merely the repetition of a parrot. Samten Yidong Linggi Wangchuk. 633 . our mothers. The egolessness of all dharmas is supreme Prajna. Then the mind becomes firm and unwavering. when you hear them. you should put them in order. If you do not incorparate this into your being. Rest at ease. when you contemplate them. As for the oral instructions granted by the lord Guru. the unity of samatha and vipasyana. Meditate in this natural state. I wrote this down in my cave. It is futile to put artificial patches. Meditate on the profound path of emptiness and compassion. In the insight nature of whatever arises. naturally and continuously. requested by Karma Chole and others. May the blazing splendour of auspiciousness ornament Jambudvipa. The supreme pith of oral instructions of the glorious Takpo. O loppon. you should cut off your doubts. Thus. Since this is so. Secondly. By whatever virtue is in these words. You should fervently supplicate day and night. From a single sloka of oral instructions Up to the collection of eighty‐four thousand Dharma instructions. who made supplication. Finally. May all my students and followers Headed by you. Quickly attain the glorious Vajradhara. First. When the concepts and klesas of the mind are completely pacified. at the retreat place of Tsurphu. this is a real transmission. Oneʹs mind is primordially Buddha. put your finger on that. you should meditate one‐pointedly. the wish‐fulfilling gem. Since this confused appearance of dualistic fixation Is hazy and insubstantial. Even though you are eloquent.With compassion for the six realms of beings. my chief disciple. let go completely! On this mind which is free of past and future. 634 . He became one the most renowned Panditas of the time. in eastern Tibet. He was the teacher of Desi Tsangpa. He traveled to Kham. He taught Buddhism in the original Sanskrit to the king. Chökyi Wangchuk (1584‐1629) Chökyi Wangchuk was born in Drikhung area of Central Tibet and the Ninth Karmapa enthroned him as the Sixth Shamar incarnation. He also traveled extensively to China and Nepal. who ruled Central Tibet at that time. These details about Chökyi Wangchuk are compiled from Karma Gyaltsenʹs book called kam tshang yab sras dang dpal spungs dgon pa. He passed on the lineage teachings to the Tenth Karmapa. composing many commentaries. p. May this be virtuous! Kagyu Office 12‐2006 635 . Szechwan edition. He eventually passed away in the mountains of Helambu. he followed and studied with the Ninth Karmapa and received the full transmission of the Kagyu lineage. and recognized and became the principal teacher of the Tenth Karmapa Chöying Dorje. in Nepal and to other devotees. in Sutra and Tantra. 135. Laxman Naran Singh. From an early age. He rebuilt the monastery in Kampo Neynang. Nepal. Milarepa. Choying Dorje. He also received teachings from many other masters and is famed for his deep insight. Chokyi Wangchuk was recognized by the ninth Karmapa. By the age of seventeen he had memorized fifty volumes of sutras and tantras. During his travels in East Tibet he recognized and became the guru of the tenth Karmapa. Chokyi Wangchuk was sucessfull in mediating a peaceful settlemen to the conflict. and because of his extraordinary skill as a debator he was known as the Pandita of the North. His travels also took him to Nepal. the Omniscient Shamarpa in whom the great Manjushri delights. The sixth Shamarpa wrote ten treatises that explain the meanings of both the sutra and the tantra traditions. Chokyi Wangchuk became the guru of Central Tibetʹs ruler Desi Tsangpa and taught extensively throughout the region. D‐K‐L 12‐2006 636 . Chokyi Wangchuk THE GOLDEN KAGYU GARLAND Excerpts from The Garland of Moon Water Crystal by Situ Chokyi Jungnay and Belo Tsewang Kunkhyab The 6th Sharmarpa. who was his main guru. where he taught Buddhism in its original classical language Sanskrit to the King Laxman Naran Singh as well as to others who showed interest and devotion. Chokyi Wangchuk passed away in the mountains of Helampur in Nepal in the vicinity of a cave where Tibetʹs great yogi. At the time there was unrest in this part of the country. had meditated. Altogether the Tenth Karmapa spent some thirty years in exile. There was much bloodshed as Gushri Khanʹs Mongol armies attacked first Shigatse and then the Karmapaʹs own camp. took seven steps in each of the cardinal directions at birth. Thus. whose family. the tenth Karmapa distributed his wealth among the poor and needy and made Gyaltsab Rinpoche his regent. helped by animals. where the local monarch received them joyously. They eventually went to what is today northern Yunnan. knowing he would be absent for a long time. His followers saw Choying Dorje flying off through space holding the hand of his chief attendant. K‐T‐D 12‐2006 637 . 10 Karmapa th Choying Dorje (1604‐1674) The tenth Gyalwa Karmapa Choying Dorje. he fostered the Dharma and recognized incarnations of Kagyu tulkus. ruled most of Tibet. They ʹlandedʹ in the forests of Bhutan and spent more than three years living wild. By the age of six. Choying Dorje foresaw the wars and political strife that were soon to come as a result of the Gelugpa‐Mongol pact against the King of Tsang. he could paint better than any of his teachers and was a gifted sculptor. As always. followers of the Kagyu lineage. wherever he went. wreaking havoc and death. 638 . as well as a gifted sculptor. anticipated the disturbances in central Tibet and traveled with an attendant. Gushri Khanʹs Mongol armies attacked Shigatse and then continued the attack through much of Tibet. 639 . Chöying Dorje. With an attendant. Knowing he would be forced out of central Tibet by the political strife. The Tenth Karmapa Chöying Dorje (1604 ‐ 1674) The Tenth Karmapa. Chöying Dorje. he was a better painter than his teachers. By the age of six. “As that same being. we supplicate at your feet. the tenth Karmapa was born in the Golok region. in the far northeast of Tibet. he traveled throughout Tibet and then spent more than three years living in the wilds of Bhutan. causing considerable destruction throughout the land.” from Supplication To The Karmapas As predicted. Chöying Dorje anticipated the wars and political strife that were soon to come. Burma and Nepal. the tenth Karmapa gave away most of his wealth to the poor and appointed Goshir Gyaltsab his regent. and eventually overrunning the Karmapaʹs camp. realizing that certain political interests in Tibet would enlist the Mongol armies in the Gelugpa cause. Insuring that all connections you make t hrough being seen and heard are meaningful. from whom he received the full Kagyu transmission. He was recognized and enthroned by Shamar Chokyi Wangchuk. middling and common disciples. and then going to what is today northern Yunnan. spending more than three years living in the wilds of Bhutan. you reveal the array of the great nirmanakaya To supreme. Chöying Dorje was forced to leave the area. As always. he fostered the dharma and he was able to establish some monasteries along his route. By this time the political landscape in Tibet had changed for good. leaving instructions and a prediction letter. Goshir Gyaltsab Norbu Sangpo became the regent at Tsurphu. Twenty some years passed before he could return to his homeland. At the age of 71. Kagyu Office 12‐2006 640 . Shamarpa became his main spiritual heir. Goshir Gyaltsab. and gave the transmission of the Kagyu teachings. Ngawang Lobsang Gyatso. Burma and Nepal.They later traveled to what is today northern Yunnan. and Pawo Rinpoche. He recognized the next incarnations of Shamar Yeshe Nyingpo. Chöying Dorjé passed into parinirvana. the fifth Dalai Lama. and this role of the Dalai Lamas would continue to be filled by his successive incarnations. had become the official ruler of Tibet. wherever the Karmapa went. but today are withered. When you go to the next world. This body cannot bear one dayʹs hunger and thirst. You threw it in the mud of futile samsara. Though you cling to it fondly. he bestowed this vajra song : I supplicate the kind Refuge. you were subject to the confusion of dualistic fixation. changing and impermanent. acquire one now. Although formerly you had your intimate friends. Grant your blessings so that this lowly one may keep to retreat. Choying Dorje ʹParting Message of Oral Instructionsʹ Desiring to see the tulku of his guru and to practice in solitude.Teachings of the 10th Karmapa. As a parting message of oral instructions for the Dharma practitioners and his followers in U and Tsang. He has never before taken sides between enemies and friends. act virtuously. In the future. Having obtained this precious human body. Formerly. He is infamously known as death. If you act now. This groundless consciousness Is like a city created by a magician. you will lose it in the end. bright and splendid. The four elements change with the seasons. During this autumn season. practice the holy and divine Dharma. Will there be familiar country and servants? If you are going to acquire a Refuge of guide. I shall stay on unknown mountains And wander through unknown kingdoms. Existed yesterday. This is a teacher of impermanence and illusion. He is not turned away by actions of powerful force. If you understand this. Therefore. Choying Dorje decided to go to Do Kham in the east. All that you did before is futile. you will not find it. you will not be accompanied by your host of kin. When you look for it in the future. Fields of varied flowers. Endless business Is like a child playing in the ashes. Think about this and pursue solitude. His ears are not seduced by sweet words. From now on. 641 . You have no leisure to live here for a long time. He is not appeased by giving away all oneʹs wealth. now is the right time to accomplish the great objective. Thinking about this. Think about this and dwell in the mountains. you will have no regrets. If you wander in the land of bias. Even the birds that soar in the sky. This was sung at the supreme dwelling place of the dakinis. Warm the body with old.The time of his coming is uncertain. Placing no hope in fantasies of accumulating and hoarding. The good life is just seeking sustenance. If caught by this. torn. Now is the time to take an attitude of urgency. what can they do? Although you have the great freedom to go wherever you please. Since you cannot find and opportunity for leisure. Not hoping for soft plush silken clothing. In the black darkness of the precipitous path of Bardo. You cannot see with your fleshly eyes. Therefore. So that even if you die tomorrow. Must be careful when they seek food on the ground. dwell in mountain retreats. you will regret it in the future. prepare the torch of inner luminosity. 642 . Miraculous Castle White Lake. and tattered garments. The deception of childish people. Although having great freedom to go where they please. nothing else has any significance. If they end up caught fast in a snare. If you consider him. You must beware of the trap of entertainment. p. Yeshe Nyingpo recognize and became his principal teacher of the Eleventh Karmapa. Yeshe Nyingpo passed into parinirvana at the age of sixty‐four. He was extremely devoted to and followed the instructions of the Tenth Karmapa Chöying Dorje. the Wood Dog year. Yeshe Nyingpo (1631 ‐ 1694) Yeshe Nyingpo was born in Golok region of east Tibet and the Tenth Karmapa recognized him as the Seventh Shamar incarnation. Szechwan edition. These details about Yeshe Nyingpo are compiled from Karma Gyaltsenʹs book called kam tshang yab sras dang dpal spungs dgon pa. May this be virtuous! Kagyu Office 12‐2006 643 . 136. Yeshe Dorje. He received the full transmission of the Kagyu lineage and had many signs of accomplishment in both Mahamudra and Dzogchen meditation. it was granted by his nomadic parents for the child‐ Rinpoche to leave home. Having transmitted all the Lineage Teachings and Instructions entrusted to him. to bow down before him. the triumphant sound of ʹgyalʹ was heard ringing through the air. recognized and enthroned the 11th Karmapa Yeshe Dorje. Together the Karmapa and the Shamarpa left for Jangyül where the 7th Shamarpa was enthroned in the name of Yeshe Nyinpo. At the time of birth. All this accomplished. in the eastern province of Kham. in fact. unattended and on foot. their wishes were. through Kham. A wish expressed was to be a wish fulfilled. he passed away. The Karmapa was aware that the Shamarpa had been born when he was in jangyül a neighbouring province in China. And the Red Crown was returned to him with all the teachings and instructions of the Lineage. identical. in a rush. When the 10th Karmapa passed away. thence he proceeded. tending to his flock of sheep. the nomadic Rinpoche could scale the highest face of a cliff with the greatest agility and perform other equally wonderous feats that no other nomadic child was ever expected to attempt. (1631‐1694) It was the expressed wish of the 10th Karmapa that the 6th Shamarpa was to take his next rebirth by the Marchu River. The Shamarpa daily waited for him by the river. than in the simple gesture of a prostration. as his Representative and Head of the Kagyü School. At the age of four. and as always. the 7th Shamarpa had never crossed the minds of his simple family. Outwardly a shepherd boy. the 7th Shamarpa.Yeshe Nyinpo. No joyful tale of a reunion was more poignantly told. that he was. Kagyu Asia 12‐2006 644 . When permission was sought for. his clothes bore witness to the hardship of a long journey. to come to the Shamarpa. When the Karmapa finally arrived. The Shamarpa forded the river. The Seventh Shamarpa. For in the propagation of Dharma. they returned to Tibet together. During his precious but brief existence.11th Karmapa Yeshe Dorje (1676‐1702) The eleventh Gyalwa Karmapa . K‐T‐D 12‐2006 645 . a detailed letter concerning his next incarnation. he was to be the shortest lived of the Karmapas. However. He died. leaving. as his predecessor had done. was a great visionary who performed many miracles. Yeshe Dorje. he blended together the Kagyu and Nyingma teachings. Yeshe Dorje. leaving a detailed letter concerning his next incarnation with Shamar Palchen Chökyi Döndrup. This fulfilled a prophecy of Padmasambhava that the eleventh Karmapa would hold certain terma lineages. Kagyu Office 12‐2006 646 .The Eleventh Karmapa Yeshe Dorje (1676 ‐ 1702) The Eleventh Karmapa. He passed into parinirvana. Yeshe Dorje was a great visionary who performed many miracles. Yeshe Dorje went to central Tibet and was enthroned at Tsurphu monastery. ” from Supplication To The Karmapas Yeshe Dorje was born in the Mayshö region in east Tibet to a devoted buddhist family. He also received the Terma teachings. we supplicate at your feet. which are the hidden teachings of Padmasambhava. he blended both the Kagyu and Nyingma teachings. from Yong‐ge Mingur Dorje and Taksham Nüden Dorje. Yeshe Dorje also located and identified the eighth Shamarpa. Shamar Yeshe Nyingpo and Gyaltsab Norbu Sangpo recognized him as the next Karmapa in accordance with the instructions of the previous Karmapa. he was to be the shortest lived of the Karmapas. who became his close student and next lineage holder. Yeshe Dorje received teachings and the mahamudra lineage transmissions from Shamarpa. Paichen Chokyi Dondrub. you manifest your kaya out of compassion For as many eons as there exist beings to be tamed like us. However. Yeshe Dorje. blended both the Kagyu and Nyingma teachings. During his precious but brief existence. And bestow supreme great bliss the very instant you are recalled. “As that same being. he was taken to Tibet at the age of seven. p. in the Kingdom of Nepal. and enthroned by the Karmapa as the eighth Shamar incarnation. With the permission of his parents. Szechwan edition. Changchup Dorje. He passed away at the age of thirty eight. He passed on the full Kagyu lineage to the Twelfth Karmapa. May this be virtuous! Kagyu Office 12‐2006 647 . Goshir Dhönyö Nyingpo and other masters. 136‐7. He received the full transmission of the lineage from the Karmapa and he also studied with the third Treho Tendzin Dhargye. Palchen Chökyi Dhondrup (1695 ‐ 1732) Chökyi Dhöndrup was born to a Nepalese family in Yolmo (Helambu). in the Water Mouse year. He traveled to China and Nepal and benefited many beings through his teachings. The Eleventh Karmapa Yeshe Dorje sent an envoy with precise instructions on how to find this boy. These details about Palchen Chökyi Dhondrup are compiled from Karma Gyaltsenʹs book called kam tshang yab sras dang dpal spungs dgon pa. The Karmapa had sent a letter of recognition with a party of monks. He. The 8th Shamarpa received the Lineage teachings and instructions from the 11th Karmapa before he passed away. asked the three year old Rinpoche to honour the capital city. recognized and enthroned Changchub Dorje as the 12th Karmapa and acted as his Root‐guru. it was as if it were in the day‐time. As an infant of unguarded innocence. The Eighth Shamarpa. with His Presence. Finally a full escort of monks were able to take the Shamarpa ceremoniously to a jubilant Tibet. he would astonish his family with vivid tales of his past lives. Palchen Chökyi Döndrup. meanwhile. the house was in a suffusion of light so bright. when the Karmapa renewed the request for his return. where he was to remain until he was seven years old. in turn. The King of Nepal had. and clearly visible even from without. He also recognized and enthroned the 8th Situ Rinpoche. On the night he was born. who were to invite and to see to his safe return to Tibet. when it was time to do so. (1695‐1732) The birth of the 8th Shamarpa took place in Yilmo. Kathmandu. Later the Shamarpa and the Karmapa together with Situ Rinpoche and Gyaltsap Rinpoche went on an extended Kagyu Asia 12‐2006 648 . Nepal. He gave profound Kagyu teachings to the famous Nyingma master of Katok monastery. the Karmapa accepted an invitation to China. visiting the places of Lord Buddhaʹs birth and death. accompanied by the Situ. The young Situpa. In Nepal he was thankfully honored by the king for stopping a raging epidemic and for making rain to end a serious drought. and set out for that land accompanied by the Shamarpa. They continued on to India. who in turn shared his Nyingma teachings. foreseeing difficult political times ahead and realizing the need to leave his body. 12th Karmapa Changchub Dorje (1703‐1732) The twelfth Gyalwa Karmapa. Changchub Dorje left troubled Tibet in order to make a pilgrimage to India and Nepal. K‐T‐D 12‐2006 649 . studied under many illustrious masters as a young child. and Gyaltsab Rinpoches. Shamar. became a master of languages and went on to be one of Asiaʹs greatest scholars of all time. Returning to Tibet. the Karmapa sent the Tai Situpa a letter with details of his next incarnation and succumbed to smallpox. who impressed Indian Buddhist scholars with his erudition. as did the Shamarpa two days later. However. Changchub Dorje. made pilgrimage to the sacred places of the Buddha in India and Nepal accompanied by the Shamar. who in turn shared his Nyingma teachings. Changchub Dorje. accompanied by the Shamar. foreseeing difficult political times ahead and realizing the need to leave his body. as did the Sharmapa two days later. Situ. After the Karmapa returned to Tibet. Chökyi Dhöndrup sent a search party and his envoys brought the child to Karma Gön where Shamarpa met with the young child and recognized him in accordance with the previous Karmapaʹs prediction and instructions. In India. he was greatly honored by the King of Nepal. Situ.” from Supplication To The Karmapas As predicted by the previous Karmapa. However. great bliss dharmadhatu.The Twelfth Karmapa Changchub Dorje (1703 ‐ 1732) The Twelfth Karmapa. And expand the wisdom that knows the profound and luminous non‐dual nature. Tai Situpa became his spiritual heir. Dispeller of the darkness of ignorance. he accepted an invitation to China. and Gyaltsap Rinpoches. who credited him for stopping a raging epidemic and for making rain that ended a serious drought. the Karmapa sent the eighth Tai Situpa a letter with details of his next incarnation and then succumbed to smallpox. and set out accompanied by the Shamarpa. The young Karmapa studied under many illustrious masters. the twelfth Karmapa was born at Kyile Tsaktor in Derge province of eastern Tibet. sole friend of all beings. they visited the sacred places of Lord Buddha. “You embody the nonconceptual. Kagyu Office 18‐12‐2006 650 . Changchup Dorje left troubled Tibet in order to make pilgrimage to India and Nepal. we supplicate at your feet. and Gyaltsap Rinpoches. Upon reaching Nepal. He gave profound Kagyu teachings to the famous Nyingma master of Katok monastery. In the uppermost chamber of the palace of supreme unchanging great bliss. he composed this vajra song of sadness about the nature of Samsara. Despite my stupidity.ʺ But it is empty of the nectar of renunciation and realization. Mara Damaka Vajra [HH13 Karmapa. I casually wrote this in upper retreat amidst the woods of Pumthang in the south. Effortless complete liberation. as the Ultimate Truth. Sentient beings spin constantly without Liberation. This present successor of the holders of the Practice Lineage Is like a dog among horses. May I perform the dance of bliss and emptiness. I pretend that laziness is Dharma. Dudul Dorje] later wrote it out clearly: Namo Gurave I pay homage to the supreme Gru who is the profound embodiment Of all the lords. as illusion. my body trembles and I burst into tears. Which I. endowed with all the supreme aspects. the Dharmas of Relative Truth. I become overwhelmingly depressed. Because the manuscript seemed difficult to read. May we realize phenomena. Thinking of this. May all things of good fortune arise everywhere. ʺThe vase of my mind holds the teachings. the objects of Refuge. And may we realize the pith of profound secret mahamudra. have written down. In the brilliant blue sky of alaya. May I and all beings quickly attain The great kingdom of the glorious vajraholder. In a retreat place in the thick of the dense jungle. And I think. the infallible Refuge. In the misery of endless imprisonments. I am a miser in my aspiration And so I am unable to accomplish the welfare of beings. Because of the examples of the lord Kagyu forefathers.Teachings of the 12th Karmapa. and the Three Jewels. a gullible person. 651 . I am malicious and my being is untamed. Although the desire to free them all arises. In order that this son may fulfill the example of his father. The activities of the dark age become manifest. Various objects arise as clouds of thoughts. Changchub Dorje ʹThe Nature of Samsaraʹ When the Jetsun Guru was residing in the country of Mon to the south. Please spread out the garland of your rays of kindness. Yet it is like poison which is transformed into amrta By the power of the host of devas. South of the land of snow. 652 . which became the monastic seat of the Tai Situpas as well as an important center of learning and culture. K‐T‐D 12‐2006 653 . His famous Tibetan Grammar is still the foremost advanced text in practical use today. he set up the Derge Printing Press that produced over half a million wood block prints. an artist. a consummate scholar. With his disciple Tenpa Tsering. 8th Situ Rinpoche Chökyi Jungne (1700‐1774) The eight Tai Situ was Chokyi Jungne. a poet. Chokyi Jungne founded Palpung Monastery in eastern Tibet. and author of many texts. The work is of such fine quality that much of it has been reprinted in modern editions and circulated to Tibetan archives in libraries throughout the world. an astrologer. who was a doctor. May this be virtuous! Kagyu Office 12‐2006 654 . These details about Chokyi Jungney are compiled from Karma Gyaltsenʹs book called kam tshang yab sras dang dpal spungs dgon pa. otherwise known as the Situ Panchen. He studied and received the full transmissions from the 8th Shamar Chökyi Dhöndrup and the Twelfth Karmapa Changchup Dorje. was born in Derge. which is considered as one of the best original prints of these central texts of the Tibetan tradition. Szechwan edition. Chokyi Jungney. Situ Panchen recognized and enthroned the 13th Karmapa and the next incarnation of Shamar Rinpoche. and study centers all over Tibet and Jang. Kham. retreats. One of his major activities was editing and seeing to the printing of the woodblock editions of the Kagyur and Tengyur project of the King of Derge. in the Earth Hare year. The activities of Situ Panchen flourished widely and he restored or established monasteries. Chokyi Jungney (1699 or 1700 ‐ 1774) The Eighth Situ incarnation. pp. He was one of the most renowned scholars and meditation masters of Tibet. 85 ‐ 88 / 167 ‐ 214. He also studied extensively with many other teachers such as Rikdzin Tsewang Norbu. This production is now well‐known around the world as the Derge edition. Chökyi Jungney went to see the Karmapa and Shamar Chökyi Dhöndrup when they were on the journey to China sometime around 1735. He gave the full transmission of the Kagyu lineage to the Thirteenth Karmapa. Düdul Dorje. Being unable to leave immediately. Unable to attend. He was very fond of animals and famous for communicating with them. Dudul Dorje. had a powerful vision as a tiny child of the wrathful protector Mahakala and told many stories of his previous lives. At the age of eight. He was recognized at the age of four and enthroned by Gyaltsab Rinpoche. was threatened by rising flood waters. and they were seen to shower down from the heavens hundreds of kilometers away at the monastery in question. A prophecy from Guru Rinpoche had foreseen this and predicted that only the Karmapa could do something to stop it. he met his main guru. and the arms of the statue changed position to accept it. Dudul Dorje was also asked to consecrate a distant monastery. The Lhasa authorities requested him to come. They have been that way ever since. K‐T‐D 12‐2006 655 . whose long life had spanned all of the twelfth Karmapaʹs and was to span most of the thirteenthʹs. the Thirteenth Karmapa offered a white scarf (kata) to the Jowo image. 13th Karmapa Dudul Dorje (1733‐1797) The thirteenth Gyalwa Karmapa . the great Eighth Situpa Chokyi Jungne. home of the Jowo image. he resolved the problem by writing a special letter to the naga and invoking the compassion of Avalokiteshvara. as it was caused by a powerful serpentine spirit (naga). At one point the famous Jokhang temple. Dudul Dorje received the Kagyu transmissions from him and also studied the Nyingma teachings very extensively. he threw blessing grains in the air at Tsurphu at the moment of the consecration ceremony. On arrival at Lhasa. 656 The Thirteenth Karmapa Dudul Dorje (1733 ‐ 1797) The Thirteenth Karmapa, Dudul Dorje, consecrated a distant monastery. from Tsurphu by throwing blessing grains in the air at the time of the consecration ceremony there. It is said the grains were seen to shower down from the heavens at the monastery though located hundreds of kilometres away. “With the great sun of vajra wisdom, you vanquish without remainder The darkness of agitated mind, Those forces that are the expressions of the degenerate age. Düdül Dorje, we supplicate at your feet.” from Supplication To The Karmapas In accordance with the prediction, the 13th Karmapa was born in Nyen Chawatrong in southern Tibet. Found by Tai Situpa Chökyi Jungney, the child was brought to Tsurphu. He was recognized at the age of four and enthroned by Goshir Gyaltsab Rinpoche. From the age of eight, Karmapa received full transmission and teachings of the Kagyu lineage from his main guru, Tai Situpa. He also studied with many great masters of the Nyingma and Kagyu lineages of the time, such as Kathok Rigdzin Tsewang Norbu, Kagyu Trinley Shingta, Pawo Tsuklak Gawa, and others. At one point the famous Jo‐kang temple, home of the Jo‐wo image, was threatened by rising flood waters. A prophecy from Guru Rinpoche had foreseen this and predicted that only the Karmapa could do something to stop it. Aware of the prophecy, the Lhasa authorities requested him to come. Unable to leave Tsurphu immediately, he resolved the problem by writing a special letter of blessing and invoking the compassion of Avalokitesvara. Later, when he was able to come to Lhasa, the thirteenth Karmapa offered a white scarf (kata) to the Jowo image, and it is said that the arms of the statue changed position to 657 accept it and have been that way ever since. Dudul Dorjé was also asked to consecrate a distant monastery. Remaining at Tsurphu, he threw blessing grains in the air at the appropriate moment of the consecration ceremony. It is said that they were seen to shower down from the heavens at the monastery in question hundreds of kilometres away. Düdul Dorje and Tai Situpa with Kathok Rigdzin Tsewang Norbu recognized the Shamarpaʹs reincarnation, Chödrup Gyatso, the younger brother of the fourth Panchen Lama, Palden Yeshe. He passed into parinirvana and Situpa Pema Nyinchey became his spiritual heir. He left behind the detailed prediction letter and instructions on his next incarnation. Kagyu Office 18‐12‐2006 658 Teachings of the 13th Karmapa ‐ Dudul Dorje The Four Renunciations Our only Refuge, the glorious Gyalwang Karmapa Vajra Conqueror of the Hordes of Maras, composed this vajra song to encourage his disciples to practice the Dharma: I supplicate the Three Jewels of Refuge. In the empty dwelling place of confusion, Desire is unchanging, marked on the mind Like an etching on a rock. You gullible guests, hearken to this! Generally, the suffering of samsara is inconceivable. Contemplating this again and again, I burst into tears. Above, in the deva realm of the thirty‐three, The hosts of the sons and daughters of the gods Promote pleasure and amusement; But when they have heard the sound of death, The following week, Their minds are pierced by a shaft of suffering. Because you have not realised your mind as Buddha, And have fallen into the ocean of existence, Now is the time for us to practice the divine Dharma. In the middle, in the excellent realm of Jambudvipa, Formerly, the Victorious Oneʹs teachings extended in the ten directions, And set out the path of Liberation, which ripens and frees many beings. The teachings were widespread in the golden age, But these days are the age of the five corruptions. The study of the texts of the Holy Dharma has been lost, And the weights and measures of deceit are held in hand. All those ʹgeshesʹ who wander through the cities and country Suffer in the realm of samsara When the faults of the material world begin to show. Now is the time for us to practice the divine Dharma. Below, in the eighteen regions of hell, The unimaginable sufferings of heat and cold, Experienced for countless great aeons, Are the fruit of completely ripened karma. Now is the time for us to practice the divine Dharma. Especially, this suffering of birth, old age, sickness, and death That everyone experiences does not fade away. If you do not offer this udumbara flower 659 To the Sambuddhas, How sad, it will naturally wilt. Having gained the eighteen conditions of being free and well‐favoured at this time, It is very stupid not to practice the Holy Dharma. The time when the messengers of Yama, the lord of death, And the seasonal rains come Is uncertain. When the time comes, even the divine Dharma Is certainly too late, O son of noble family. Human life passes quickly, And you, who are accomplished in nonDharma and laziness Will become old men before you know it. Still, you are planning to stay around. Having accumulated at home Roomfuls of goods and necessities, The five poisonous klesas Spread like fire in the ten directions, And consume all the precious Bodhi trees of virtue. Wretched, you hasten as if eager For the rock bottom of hell. This makes me utterly depressed. Generally, if you intend to practice the holy Dharma wholeheartedly, Reflect on the consequences of karmaʹs cause and effect As proclaimed previously by the Sambuddha In the Saddharma‐smrtyupasthana‐sutra and elsewhere. Everything is the natural expression of emptiness. If ego‐fixated mind Does not see its own face as Dharmakaya, There is not a momentʹs opportunity for happiness. Therefore, the supreme permanent state Is brought to realization on the quick path By the great truth of Mahamudra, The realization of things as they are. May it be abundant. Thus, he sang. 660 Mipham Chödrup Gyatso (1742‐1793) Mipam Chödrub Gyatso was born in Tashi Tse in Tsang region of Central Tibet as a younger brother of 6th Panchen Lama, Lobsang Palden Yeshe of Tashi Lhunpo. He was recognized and enthroned by the 13th Karmapa and the Situ Chökyi Jungne. He studied many years with Situ Chökyi Jungney as well as with Pawo Tsuklak Gawa and Rikdzin Tsewang Norbu and thus developed into a great scholar and meditation master. He went to Nepal in the 1780s, where he continued his bodhisattva activities of restoring the Swayambhu Stupa, a renowned pilgrimage site, and benefited many students in Nepal and Tibet. He passed away in Nepal, near the Boudhanath Stupa. He gave the full transmission of the full Kagyu lineage to the Ninth Situ incarnation, Pema Nyinje Wangpo. These details about Mipham Chödrup Gyatso are compiled from Karma Gyaltsenʹs book called kam tshang yab sras dang dpal spungs dgon pa, Szechwan edition, pp. 137‐40. May this be virtuous! Kagyu Office 18‐12‐2006 661 The Tenth Shamarpa, Mipam Chödrup Gyamtso, (1742‐1793) The 10th Shamarpa was a brother to the Panchen Lama of the Gelugpa Sect. His infant days were spent in the central province of Tsang. The child‐Rinpoche, with bubbling candor and innocence would tell many a tale of his past lives and also of events, happening within Tsürphu Monastery, much to the amusement and the astonishment of his parents. He was recognized and enthroned as the 10th Shamarpa by the 13th Karmapa Dündul Dorje and by the 8th Situ Rinpoche, from both of whom he had received all the Instructions of the Lineage. His education was, in the best sense, liberal, being under the broadening influence of many great lamas and scholars who belonged to other schools of thoughts. He traveled extensively, especially in Kham and within the areas of Derge and Nangshen, giving teachings and Empowerments to lamas and Tulkus as well as to the lay population. In central Tibet, having visited many holy places to pray and to make offerings, he returned to Tsürphu to see the Karmapa ‐ his Guru among gurus. Some years later, it was at the time when Tibet was fatalistically divided, both politically and ecclesiastically. The 11th Dalai‐Lama had passed away; the Regent with his sectarian followers, who were unable to see beyond the narrow interests of their monasteries, had stooped to the persecution of the Shamarpa and the seizing of his Red Crown. In collusion with the army, all the monasteries were forcibly appropriated and integrated into the Gelugpa School. Kagyu Asia 662 9th Tai Situ Rinpoche Pema Nyinche Wangpo (1774‐1853) The nith Tai Situpa, Pema Nyingche, fostered an important renaissance of Buddhist thought in the stimulating intellectual climate of Palpung. One of his main disciples was Jamgon Kongtrul Lodro Thaye (1813‐1899), an accomplished scholar and author of over 200 definitive texts that consolidated much of the learning of the four schools of Tibetan Buddhism. 663 Pema Nyinje Wangpo (1774‐1853) Pema Nyinche Wangpo was born in Yilhung in east Tibet in the Wood Horse year. The thirteenth Karmapa recognized him as the ninth incarnation of Situ Rinpoche, with assistance of Shamar Chödrup Gyatso, and Pawo Tsuklak Gawa. The Indian master Padmasambhava predicted this incarnation of Situpa. He studied and practiced with many masters and especially with his two principal teachers, the 13th Karmapa and the 10th Shamar. He became a great scholar and meditation master and his dharma activities flourished throughout the land. He established many retreat centers, where he taught and greatly inspired many to practice and teach the Kagyu meditation practices. It is recorded that he his collected writings filled three volumes. He became the principal guru of the Fourteenth Karmapa and also Jamgon Kongtrul Lodro Thaye and gave full lineage transmission to the Fourteenth Karmapa, Thekchok Dorje. These details about Pema Nyinje Wangpo are compiled from Karma Gyaltsenʹs book called kam tshang yab sras dang dpal spungs dgon pa, Szechwan edition, pp. 88‐89. May this be virtuous! Kagyu Office 18‐12‐2006 664 He was discovered. Chojur Lingpa had important visions of future Karmapas. yet flowers spontaneously blossomed and many rainbows appeared. up to the twenty‐first. The ritual was subsequently introduced into the Tsurphu calendar. These were noted down and painted in a thangka. Jamgon Kongtrul Lodro Thaye. was born in midwinter. There was a particularly intense exchange between the Kagyu and Nyingma traditions. Thegchog Dorje himself received the Vajrakilaya tantra from the Nyingma visionary treasure‐text‐finder Chojur Lingpa. The Fourteenth Karmapaʹs spiritual heir was the great rime master and prolific author. whereby many noted scholars showed great interest in each otherʹs traditions and teachings. 665 . known now as rime (nonsectarian). Thegchog Dorje. enthroned and later ordained by the Ninth Tai Situpa. He was gifted in poetry and dialectics and participated in the spirit of the times.14th Karmapa Thegchog Dorje (1798‐1868) The fourteenth Gyalwa Karmapa. with the Karmapa passing on teachings to Kongtrul Rinpoche and Jamyang Chentse Wangpo. The baby recited the Sanskrit alphabet. Thegchog Dorje lived very simply and exemplified the ideal monk. Chogyur Lingpa had important visions of future Karmapas. we supplicate at your feet. Thekchok Dorje taught widely in Tibet and recognized the tenth Situpa. And indestructible vajra‐like samadhi. He was gifted in poetry and dialectics and participated in the ri‐me (non‐sectarian) movement. Protector of the world who personifies effortless compassion. The fourteenth Karmapaʹs spiritual heir was the great ri‐mé (nonsectarian) master and prolific author. Kagyu Office 18‐12‐2006 666 . The baby recited the Sanskrit alphabet. Pema Kunzang. and the histories say that flowers spontaneously blossomed and many rainbows appeared. activity and skillful means. Jamgon Kongtrul Lodro Thaye. the holder of the thirteenth Karmapaʹs letter giving the details of his forthcoming reincarnation. Theckchok Dorje lived very simply and exemplified the ideal monk. Thekchok Dorje. lived very simply and exemplified the ideal monk. from Supplication To The Karmapas Theckchok Dorje was born in the village of Danang in the Kham region of eastern Tibet. The Karmapa received teachings and the lineage transmissions from Situ Pema Nyinche Wangpo and Drukchen Kunzig Chokyi Nangwa. leaving detailed instructions on his next incarnation. These were noted down and memorialized in a thangka. up to the twenty‐ first. with the Karmapa passing on teachings to Jamgon Kongtrul Rinpoche. Thekchok Dorje. Thekchok Dorje received some tantras from the Nyingma visionary treasure‐revealer ChogyurLingpa and those rituals were subsequently introduced into the Tsurphu calendar. This exchange was particularly intense between the Kagyu and Nyingma traditions. Thekchok Dorje passed into parinirvana at the age of 71. He was born in mid‐winter. The Fourteenth Karmapa Thekchok Dorje (1798 ‐ 1868) The Fourteenth Karmapa. He was enthroned and later ordained by the ninth Tai Situpa. a Tibetan form of sacred painting. Endowed with inconceivable knowledge. He was recognized by Drukchen Kunzig Chokyi Nangwa. whereby many noted scholars showed great interest in each othersʹ traditions and teachings. Thegchog Dorje taught widely in Tibet. the Karmapa. Pema Kunzang. which he now passed to his guru. known now as Rime (non‐sectarian). He identified the tenth Situpa. He was identified by Drukchen Kunzig Chokyi Nangwa. whereby many noted scholars showed great interest in each others traditions and teachings. Chojur Lingpa had important visions of future Karmapas. Thegchog Dorje (1798‐1868). both of whom went on to give the Karmapa the complete Kagyu transmission. He was gifted in poetry and dialectics and participated in the spirit of the times. was born in the village of Danang in the Do Kham region in east Tibet. 667 . Thegchog Dorje was ordained by Pema Nyinche Wangpo and Drukchen Kunzig Chokyi Nangwa. up to the twenty‐first. Thegchog Dorje lived very simply and exemplified the ideal monk. Thegchog Dorje taught widely in Tibet. Thegchog Dorje himself received the Vajrakilaya tantra from the Nyingma visionary treasure‐text‐finder Chojur Lingpa. He later found himself in the unusual position of taking teachings from one of his close students ‐ Jamgon Lodro Thaye ‐ who had been fortunate enough to receive the rare Tercho teachings. These were noted down and painted in a thangka. the holder of the thirteenth Karmapaʹs letter giving the details of his forthcoming reincarnation. Thegchog Dorje Life of the 14 Karmapa ‐ Thegchog Dorje The 14th Karmapa. but it was Jamgon Lodro Thaye who became the next lineage holder. We. the lord of Dharma. Is known as Lord Padma Nyinche Wangpo. Your body with its splendorous major and minor marks blazes greatly. your children who supplicate you. not outshone by any assemblage. Wasting our human life in falsehood and ignorant babble. I supplicate you with powerful longing. Dressed in monksʹ robes but acting like laymen. entering and arising from samadhi. Passing day and night in pervasive confusion. Vajradhara. is inconceivable. I supplicate you. I supplicate you with intense longing. your kindness is effortless. Grant your blessings so that whatever we say may follow the Dharma. The glorious great bliss in human form. Your mind. Accepting others. You are the ornament of the Golden Garland of Kagyus. Accumulating unvirtuous actions and undermining others. All your words are well uttered And so all men and spirits are convinced. 668 . We are burdened by our evil deeds of speech. Your speech with its words of truth shows the way of Dharma to the tameable ones. The vajra gaze of your eyes fathoms space.Teachings of the 14th Karmapa ‐ Thegchog Dorje Song to my Guru NAMO GURUAVE The embodiment of the Refuge Jewels. Remembering you with one‐pointed mind. The wisdom of your realization is as limitless as space. To us who possess the marks of the present times. Our actions run contrary to the Dharma. Your speech proclaims the Dharma in the melody of Brahma. sovereign of all the families. Boasting of proficiency in spiritual practice. Ask you to consider us through your great compassion. Your mind is the profound and peaceful Dharmadhatu Inseperable from the Refuge victorious ones. You are supreme. Grant your blessings so that we may act properly. Your mountain of a body with its vajra posture Is resplendent with blessings. And the signs of the dark age are multiplying. For them to come to their senses in time of need is very rare.Our lives have been aimless. practice wanes. And is oppressed by sudden misfortunes and manifold suffering. Squandering human life in the activities of this life. With appreciation and longing. Your Buddha activity benefits all that encounter you. These days. You do not ignore for an instant othersʹ benefit. Kye ma! When I think upon sentient beings who are without Refuge. and wasted. Human life is short. We unfortunate ones are unable to practice the Dharma. spirits. You are like the precious wish‐fulfilling gem. and ghosts. the essence of the Buddhaʹs teaching. Grant your blessings so that our beings may be completely purified. I am terrified. People take Refuge in maras. When I see this self‐destruction. 669 . When I think of the intensity of samsaraʹs confusion. I am overwhelmed by compassion. You have completely exhausted selfishness and the eight worldly Dharmas. kind Guru. Although the surface of the earth is covered with people in yellow robes. They reverse what should be accepted and rejected And reap nine fold misfortunes. empty. Taking great pride in little virtues. The teaching of the Practice Lineage. Self‐regard and perverted views have obscured sacred outlook. Charlatans. Though many profound teachings flourish. Grant your blessings so that we may act in accord with the Dharma. Having no trust in the three divine Jewels. The practitioners of nondharma are exalted And those who practice Dharma properly are as rare as a star in the daytime. Remembering the misery of the lower realms. I supplicate you. fill the land. Your effortless virtues spontaneously arise. And you share your virtues with all you encounter. Committing evil deeds merely for food and clothing. Grant your blessings so that our minds may be workable. I and those like me are bundles of bad faults. I burst into tears. I supplicate you. Is rarely taken up properly. like a winterʹs day. the destroyers of the teaching. only superficial appearances are held to be the teachings. sadness arises. who gratifies by a touch. in response to the urging of Lama Karma Tsultrim Gyatso. Lord glorious Guru. May we attain the fruition of Dharmakaya in this life. Contemplating this. With the completely pure acton of samaya as an aide. Thus. the mere sight of whom brings Liberation. Through your loving kindness. You accepted me through the succession of my former lives And kindly gave me the transmission showing my mind as Dharmakaya. Your good works are as limitless as space. may our beings be steeped in devotion and compassion. the lord of Dharma. And you extensively spread the doctrine of the essential truth. wrote this song. This lord is called Padma. Lord. of whom a mere memory is enough. The Sun Lord. Thegchog Dorje. We children of gullible understanding. I remember with longing the Takpo Kagyu. Especially I remember the incomparable. Though your vast life example is immeasurable and impartial. From the time of your birth in the land of Do Kham. the fourteenth holder of the Garland of Karmapas. gentle Refuge. consider myself and others. may revulsion and renunciation be the foot of practice. As path. The precious one. grant your blessings. I ask you for Refuge. Who have been deceived by confusion from beginningless time. 670 . As ground. Through inconceivable Buddha activity You skillfully guided on the good path Students from Tibet and greater Tibet. Shore of the five fields of knowledge. twenty‐five were exceptional in that they equalled Padmasambhavaʹs realization. he manifested many miracles which indicated that he was the reincarnation of an enlightened being. 1st Jamgon Kontrul Lodrö Thaye (1813‐1899) Among the multitudes of disciples of Guru Padmasambhava during the time that he visited Tibet. always actively involved in important sequences of the Dharma in Tibet. This accomplishment is in itself a great mark of realization. As a young 671 . As a matter of fact. he incarnated there from that time on. in a place called Kongpo. When Jamgon Kongtrul the Great was born. But the emanation referred to here was among the first Tibetan incarnations and because of his vows and practice in Tibet. One of these disciples was the Great Lopon Vairotsana. When Vairotsana passed away. All of his incarnations were great scholars and realized beings. a scholar and translator. Jamgon Kongtrul the Great was born in Upper Eastern Tibet. As prophesied by the Buddha. a deeply realized being. he was among the first of the practitioners in Tibet to enter into the rainbow body. Jamgon Kongtrul the Great is an emanation of Lopon Vairotsana. his emanations go back in the past as far as Shakyamuni Buddha. That is how he got his name: Kong as in Kongpo and trul from trulku or the Tulku of Kongpo. He will be a Bodhisattva of ineffaceable qualities. Will come into existence. to the east of Lhasa. The birth of Jamgon Kongtrul Rinpoche was predicted in the Larkauatara Sutra where the Buddha said: A great being and liberator by the name of Lodro Thaye. At that time in Kongpo the Bon tradition. and Nyingma. Jamgon Kongtrul Rinpoche compiled the most important teachings of the Buddha common to all the lineages of Tibetan Buddhism.child he proved beyond doubt to be learned and realized. He never revealed himself as a greatly learned and awakened being. Gelug. Finally. He also went through the painstaking task of making sure that all these teachings maintained an unbroken line of empowerment. they had not previously experienced one so realized). In the earlier part of his life he appeared as this Bon teacher. was quite prevalent and the Bon people. Because of this. Later on he travelled all over Tibet receiving teachings and transmissions from over one hundred of the most learned and realized masters of the four major schools of Tibetan Buddhism: Kagyu. In short. the existence of Buddhism was destroyed really. Yet mainly due to the work of Jamgon Kongtrul the Great. these teachings are called ʺFive Great Treasures (mDzod‐lnga) of Jamgon Kongtrul the Great.ʺ They include: Rinchen Terzo 60 volumes plus Gyachen Kardzo of 5 volumes Ngadzo Dam Ngadzo Sheja Dzo of 3 volumes. The Bon followers offered him the name of Teny Yungdrung Lingpa (which means ʺsecond to none. he was recognized by all the schools of Buddhism in Tibet as one of the greatest Rime (non‐ sectarian) masters. When Communists invaded Tibet in 1950s.) In these Five Great Treasures he has provided very clear and complete commentaries. Not only did he preserve the essence of Buddhadharma through the Five Great Treasures. Sakya. the 9th Situpa. Among all his renowned teachers. (Each volume has a different number of folios from at least one hundred to an average of 300 to 400. Jamgon Kongtrul the Great is among the golden chain of Kagyu Lineage masters. the presence and activity of Jamgon Kongtrul the Great was most timely and in accordance with the predictions of the Buddha that when there will be degeneration of 672 . Thus. instructions and other forms required in a continuous line of transmissions. without him the teachings might have degenerated. nevertheless. his personal root guru was Situ Pema Nginje Wangpo. the unbroken line of Dharma teachings has been preserved. possibly even if Communism had not taken over Tibet. He was as realized as the Buddha. yet inwardly he manifested as a great Vajrayana Master. he imparted the profound Vajrayana teachings to the Bon followers in the most skillful ways and for the first time among the Bon followers a number of practitioners entered the rainbow body. but during his lifetime he personally helped to sustain these unbroken lineages by giving empowerments and oral transmissions to numerous practitioners of the Dharma.ʺ as Padmasambhava was called. Because of the great responsibility he had assumed toward the preservation and spread of the Great Teachings. an indigenous religion of Tibet. recognized and upheld him as their supreme spiritual guide. He performed all these activities as a simple monk carrying his basic needs on his back and seeking alms whenever food was needed. Khentse Oser. a great Bodhisattva willuphold it by preserving the teachings in writing and by transmitting the Dharma through an unbroken lineage. play a more important and expansive role in the spread and preservation of the Buddhadharma. He was fully matured and manifested the wisdom. When his disciples made an ernest request that he live longer. the Third Jamgon Kongtrul was born into a noble family from a dakini mother with noble qualities. it was abundantly clear that His Eminence was an awakened heartfelt son of His Holiness Karmapa. compassion and presence of the Kongtrul Lineage as well as that of His Holiness Karmapa. and that he was completely trustworthy. Khyentse Oser alerted his close disciples that soon he would be passing away. translated by Ngodrup Tsering Burkhar 673 . Mind. For those who had the good fortune to experience his presence and teachings during his short visit to the United States in 1984. He also prophesied that his mind incarnation would make his main seat the great retreat caves Tsen near Palpung. Speech. the house where he would be born could be seen from the house of his present mother. At the end of his life. Qualities and Activities. He paid close attention to the many important wishes of His Holiness the Sixteenth Karmapa and diligently fulfilled them with tremendous confidence and enthusiasm. and established his seat at Tsen. in fact. he convinced them that there was no need as the all‐knowing wisdom mind of the Karmapa will see whatever other information was necessary. In 1984. Khakhyab Dorje. the seat of the Situpas. he was among the golden chain of the Kagyu Lineage. he was brought up under the special care of His Holiness the Sixteenth Gyalwa Karmapa. the second Jamgon Kongtrul. When his disciples requested more information. He also said that the Third Jamgon Kongtrul would. he told them that it was time for him to go. In accordance with such predictions. Jamgon Kongtrul the Great (Lodro Thaye) lived well into his eighties and before passing away he prophesied that he would have five incarnations of Body. By Khenpo Karthar Rinpoche. precisely in accordance with the predictions of the Second Jamgon Kongtrul. During his lifetime he maintained an immensely important role in the preservation of the Kagyu Lineage and became teacher to His Holiness the Sixteenth Gyalwa Karmapa. He received full transmission and education from both His Holiness and other eminent masters of the Kagyu Lineage. was born as a prince son of the Fifteenth Karmapa. Thus again. So in 1954. but they should not mourn or worry because his emanation would be born soon. He prophesied that the birth would be in a family related to his mother and in fact. From the time he was a little child.the Dharma. His Eminence Jamgon Kongtrul Rinpoche was one of the four regents of His Holiness Karmapa. Treasury of Vast Teachings. He not only became one of the greatest masters and the lineage holder of Kagyu School but of all four Schools of Tibetan Buddhism as well as the Bön religion. the best known is the Five Treasuries. and artist. in many of his termas (hidden teachings. Situ Pema Nyinje Wangpo. in east Tibet. writer. giving him the full Kagyu teachings. Szechwan edition. pp. in the Samadhiraja‐sutra. scholar. He studied and mastered the teachings of the Buddha in general and tantrayana in specific including the Bön religion of Tibet. He became the teacher of the fifteenth Karmapa Khakhyap Dorje. the Great Khyentse. These details about Lodrö Thaye are compiled from Karma Gyaltsenʹs book called kam tshang yab sras dang dpal spungs dgon pa. 100‐118. Among these. poet. He is renowned as an accomplished master. The coming of this great master was prophesized by the Buddha Shakyamuni. was born in the village of Rong‐gyap in Derge. Lodrö Thaye co‐founded the non‐sectarian movement in Tibet with the Great Khyentse in 19th century. Lodrö Thaye. and many other masters of the time. and the Treasury of Knowledge. Treasury of Key Instructions. He became the principal teacher of and gave the full transmission of the lineage to the Fifteenth Karmapa. Khakhyab Dorje. and authored and compiled more than 100 volumes of scriptures. Padmasambhava. Treasury of Precious Termas. Lodrö Thaye (1813‐1899) Jamgon Kongtrul the Great. May this be virtuous! Kagyu Office 18‐12‐2006 674 . for later revelation). made up of The Treasury of Kagyu Mantras. as well as by the Great Indian Vajra Master. his primary teachers were the Fourteenth Karmapa. Among his many teachers. This is one of the thirty‐two marks of an enlightened being and was noted on the young Shakyamuni. as well as the domains of medicine. linguistics and general Buddhist studies. he entrusted a prediction letter to his closest attendant. Khakhyab Dorje. 675 . His life was a brilliant example of the bodhisattva with an insatiable desire for learning in order to help other beings. was born with the highly auspicious ʹtreasure‐hairʹ growing on his brow. who also passed on to him the essence of his hundred compositions embracing the profound teachings of all Tibetan Buddhist traditions. art. Some years before his passing. 15th Karmapa Khakhyab Dorje (1871‐1922) The fifteenthGyalwa Karmapa. He grew up receiving a very thorough education from famous scholars and eventually received the Kagyu transmission from Jamgon Kongtrul Lodro Thaye. Khakhyab Dorje (1871‐1922). Khakhyab Dorje was a disciple of Jamgon Kongtrul the Great. He was an accomplished student of medicine and the author of memorable devotional poetry. and His life was a brilliant example of the bodhisattva with an insatiable desire for learning in order to help other beings. Khakyab Dorje was given the Kagyu teachings by Jamgon Kongtrul Lodro Thaye. Khakhyab Dorje Life of the 15th Karmapa ‐ Khakhyab Dorje The 15th Karmapa. Five years later he was able to read the scriptures. founded by his guru. Unlike the previous Karmapas. Jamyang Rinpoche. Kagyu Asia 676 . Among his closest students were Situ Pema Wangchok Gyalpo (who Karmapa had recognised as the Situpa reincarnation). Khakyab Dorje married. Recognised and enthroned by the ninth Kyabgon Drukchen. Khakhyab Dorje mastered the teachings at an extremely early age and became an outstanding exponent of the Rime school. spoke the mantra of Chenrezig at his birth in Sheikor village in Tsang province in central Tibet. and preserved many rare texts by having them reprinted. Jamgon Palden Khyentse Ozer. himself a disciple of the fourteenth Karmapa and a holder of the Kagyud lineage. He went on to teach and give empowerments throughout Tibet. An inspired teacher. Khakhyab Dorje had many important disciples. Khenchen Tashi Ozer and other masters completed his education. and Beru Khyentse Lodro Mizay Jampaʹi Gocha. and fathered three sons. two of whom he recognised as the second Jamgon Kongtrul and the twelfth Shamarpa. which brought together the meditation teachings of all the Tibetan schools. Jamyang Khyentse Wangpo. and preserved many rare texts by having them reprinted. The Fifteenth Karmapa Khakyab Dorje (1871 ‐ 1922) The Fifteenth Karmapa. art. He grew up receiving a very thorough education from very famous scholars and eventually received the Kagyu transmission from Jamgon Kongtrul Lodro Thaye. Terchen Chokgyur Lingpa. qualities and activity Of all infinite victorious ones combined. linguistics and general Buddhist studies. “You are the single embodiment of all the life examples. He continued his activities of teaching and giving empowerments throughout Tibet. Protector of the Land of Snows. as well as the fields of medicine. He studied with many great masters such as Khenchen Tashi Ozer. Blissful Khakhyab Dorje. was born with the very auspicious circle of hair between the eyebrows (found on the young Sakyamuni and known as one of the 32 marks of an enlightened being). Khakyab Dorje spoke the mantra of Avalokiteshvara at his birth in Sheikor village of the Tsang province in central Tibet. and Pawo Tsuklak Nyinchey. 677 .” from Supplication To The Karmapas Born with the very auspicious circle of hair between the eyebrows (found on the young Sakyamuni and known as one of the 32 marks of an enlightened being). who also passed on to him the essence of his hundred compositions embracing the profound teachings of all Tibetan Buddhist traditions. Migyur Wanggi Gyalpo along with Jamgon Kongtrul. He was recognized and enthroned by the Kyabgon Drukchen. Gyalwang Karmapa. Khakyab Dorje. we supplicate you. His life was a brilliant example of the bodhisattva with an insatiable desire for learning in order to help other beings. Among many disciples. his closest students were Tai Situ Pema Wangchok Gyalpo. he entrusted a prediction letter to his closest attendant Kagyu Office 18‐12‐2006 678 . and had three sons.Khakyab Dorje is the first in the line of Karmapas to get married. and Beru Khyentse Lodro Mize Jampe Gocha. Jamgon Kongtrul Palden Khyentse Öser. one of whom was recognized as the second Jamgon Kongtrul Palden Khyentse Öser. Some years before his passing into parinirvana. she has. here is her story. In accordance with her vow. in a past eon. 679 . It was in the presence of this Buddha that she was the princess Wisdom Moon and first formed the resolve to attain supreme enlightenment. in the world Myriad Lights. Long ago. In the ultimate sense. attained the state of original wakefulness that is the very essence of the female Buddha Prajnaparamita. her life examples surpass the reach of ordinary thought. In this way. Particularly in this world. she practiced day and night and became able to liberate. to portray her background in a way that ordinary disciples can comprehend. during the Golden Age the compassionate Avalokiteshvara taught one hundred million Vajrayana tantras of Tara on Mount Potala in India and has continued up through this age of strife to teach medium and concise versions that accord with peopleʹs capacity. the Sublime Saviour. the mere recalling of whose name invokes the blessings to dispel both samsaraʹs sufferings and the shortcomings of the positive state of nirvana. These practices pacify the eight and sixteen types of fear and cause a wish‐fulfilling attainment of all needs and aims. After that she took the vow in front of the Buddha Amoghasiddhi to protect the beings of the ten directions from fear and all kinds of harm. since primordial time. one hundred billion sentient beings from their mundane frame of mind and make them attain ʹthe acceptance of the non‐arising of all thingsʹ. every day. However.Teachings of the 15th Karmapa ‐ Khakhyab Dorje Khakhyab Dorje ʹTaraʹ The venerable Arya Tara is the wisdom form of all the Buddhas and Bodhisattvas of the ten directions. there was a Buddha known as Drum Thunder. On another occasion. she acted as an emanation of Avalokiteshvaraʹs wisdom in order to assist him in working for the liberation of all beings. Through this she was given the name Arya Tara. and here she took the oath to work for the welfare of all beings in the form of a woman until the whole of samsara is emptied. That is why today we have such a boundless supply of practices and instructions of Arya Tara. since Arya Tara is the activity of all Buddhas embodied in a single form. Most of the learned and accomplished masters of India and Tibet kept her as their main practice and attained siddhi. Since one never knows when it will come. These naive words are like the buzzing of a bee. the body of great compassion. You posses the kindness that delivers Buddha into the palm of oneʹs hand. In general. the Jetsun who makes this fee and well‐favoured birth meaningful. Lord. her blessings are swifter than those of any other deity. therefore. by the light rays of your kindness. Please enjoy being an ornament on the top of my head. You. as is said. lord. please think of me with compassion. In short. Having obtained a human body this one time. 680 . Because of my actions of deceiving myself and others. Father Rinpoche. The darkness of confused ego‐fixation has been cleared. Please dwell inseparably in the very centre of my heart. Offers this song of nonsense words. it is impermanent. I was accepted by your great kindness. Buddha Vajradhara. I wonder. ʺWhen will death come for me?ʺ The cause and effect of karma ripens infallibly in everyone Just like a see that has been planted. ʹMelody of Buzzing Beesʹ Teachings of the 15th Karmapa ‐ Khakhyab Dorje NAMO GURU‐GUNASAGARAYA You are the primordial ground. Your son. There are innumerable wonderful stories of past practitioners to support this.Ultimately. this body endowed with the eight freedoms and the ten favourable circumstances Is more excellent than the wish‐fulfilling gem. Your son supplicates with devotion and longing. Although I have obtained it. Obtaining this body. please look on me with kindness. Unobstructed manifestation. with overwhelming longing. Although they irritate the ears of the father Jetsun. I know it to be the power of unperverted merit. one can realise the wisdom body of Mahamudra. In this song of the realization of the pure ultimate natural state. And. the moment of death is unavoidable. When I think about this. and the one who gives rise to them Are all projections of mind. the excellent true Buddha Whose essence if Sri Cakrasamvara. And the great knot tied by passion and aggression was loosened.I wonder. 681 . please look on me here! Kind lord. I almost lose my mind. So‐called samsara and Nirvana. External phenomenal objects: forms. tastes. The skin of ignorant ego‐fixation fell away from me. All these phenomena are no other Than the magical tricks of mind. the great city of samsara. ʺWhat will my end be like?ʺ In general. Panic‐stricken. the arising itself. blown by the wind of bad karma. Is filled with endless and strenuous suffering. Therefore. Please protect me from this terror. It is mind that fixates on names. I discovered good karma. Realizing that everything is the manifestation of mind. As for the klesas. precious Guru. All‐pervasive like space. Realization that mind is the manifestation of Dharmakaya. It completely passes beyond even being shown by analogy. its nature is luminosity. sounds. To say ʺemptinessʺ is not total negation. ʺWhen will I be liberated?ʺ My body. To say ʺexistenceʺ is not to establish a reality. Their essence is empty. ignorance. Like a reflection in a mirror. Just like space. The natural state of self‐existing mind Does not exist as form or substance. Falls from the precipice of the wrong path. do not exist. Considered to be bad and good respectively. Like waves merging with the ocean. Now I am sunk in the mud of samsara. produced by the three poisons. Through a break in my evil karma. Realizing that this is unreal is also mind. they subside into empty ineffable space. and objects of touch. smells. The object of their arising. I met the father Jetsun. Rather. Like a child who builds sand castles. I wonder. nothing exists as separate from mind Neither as substance nor as a mark. With undistracted longing I supplicate you. there is emptiness. there is appearance. in the year of the Iron Tiger called Vikrta. grant your blessings so that we may be beyond meeting and parting. This son supplicates with one‐pointed longing. I have confidence in realizing that this is so. the phenomenal world is mind. In short. with compassion. It passes beyond all arising. Time and time again I think of you and devotion blazes up. Mind is luminous. Mind is self‐existing luminosity. now I remember your kindness. Neither Buddhas nor sentient beings Exist as separately established things. Father. It arises from space and dissolves into space. it does not exist as separate. All the so‐called gods and demons do not so exist. Please look upon me. this realization is your kindness. and mind at the feet of the omniscient Jetsun. Like clouds in the sky. It is free from dwelling. Please accept me with the iron hook of your compassion. Although it arises. From the aspect of its essence. Jetsun. coming. I offered this song with great devotion of body. the great Dharma palace of the Buddha Karmapa. From the aspect of its luminosity. If there has been any stain of error. Everything is mind.It does not exist. ultimate Vajradhara. father Jetsun. Father Jetsun. but it is very luminous. At the Karma Vihara of Akanistha. Rinpoche. and projecting. Please wash it away with the amrta of loving kindness. the king of Dharma. ceasing. This song of experience I offer to your ears.. There is no Vajradhara. But is liberated in the essence of this luminosity. 682 . or going anywhere. one of bad karma. speech. Other than this ineffable mind. Around the age of fifty he retired to Surmang monastery. He was responsible for recognizing the Sixteenth Karmapa. Rangjung Rigpe Dorje. Wangchuk Gyalpo. The monks of Surmang reported that they witnessed many unexplained miracles during the time he resided amongst them. All indications are that the Eleventh Tai Situ Rinpoche was a very great saint and most learned personage. 683 . was a dynamic teacher and spiritual leader. where he passed the remainder of his life in meditation. 11th Tai Situ Pema Wangchuk (1886‐1952) The eleventh Tai Situpa. The Eleventh Tai Situ Rinpoche died at the age of 67 in 1952. He remained the Sixteenth Karmapaʹs root Lama and transmitted to him the main teachings and empowerments of the Kagyu lineage. He received the extraordinary Kagyu lineage transmissions from the Fifteenth Karmapa and regarded him as the principal teacher. 91‐97. educated. He studied with many great masters of the time including Jamgon Kongtrul Lodrö Thaye and Khenchen Shenga Rinpoche. pp. and he became accomplished scholar of sutras and tantras. He was recognized as the eleventh incarnation of Situ Rinpoche and enthroned by the Fifteenth Karmapa. Szechwan edition. May this be virtuous! Kagyu Office 18‐12‐2006 684 . enthroned. Situ Pema Wangchok later found. and offered the full transmission of the Kagyu lineage to the Sixteenth Gyalwang Karmapa. These details about Pema Wangchok Gyalpo are compiled from Karma Gyaltsenʹs book called kam tshang yab sras dang dpal spungs dgon pa. Rangjung Rikpe Dorje.Pema Wangchok Gyalpo (1886 ‐ 1953) Pema Wangchog Gyalpo was born in Lithang. east Tibet. He passed the innermost lineage of Mahamudra to the Sixteenth Karmapa. He expanded his teaching activities throughout Tibet and benefited many beings in Tibet and China.. Szechwan edition. he was recognized as the second incarnation of Jamgon Kongtrul Lodrö Thaye and enthroned at Tsurphu by the 15th Karmapa. and held the ultimate lineage. Palden Khyentse Öser (1904 ‐ 1953) Palden Khyentse Öser was born at Tsurphu as a son of the 15th Karmapa. He spent many years at Tsadra Rinchen Trak. Kagyu Office 18‐12‐2006 685 . These details about Palden Khyentse Öser are compiled from Karma Gyaltsenʹs book called kam tshang yab sras dang dpal spungs dgon pa. Rangjung Rikpe Dorje. Palden Khyentse Öser was one of the most renowned Mahamudra masters. May this be virtuous. 118‐26. pp. He received the full education and lineage transmission from the Karmapa. the seat of the First Jamgon Kongtrul and studied with excellent masters. At the age of twelve. 686 . Lodrak. 16th Karmapa Rangjung Rigpe Dorje (1924‐1981) The sixteenth Gyalwa Karmapa. and the relics were installed. he made rain for the drought‐stricken area. By 1966. Sikkim. Tai Situpa gave him full ordination vows and further comprehensive Kagyu teachings on the giving of empowerments. and then to Bhutan. He also received from the Nyingma master Urgyen Rinpoche complete transmission of the Nyingma teachings of Terton Chojur Lingpa. Illinois. He settled in Rumtek. The Sixteenth Karmapa is best known for having brought the Dharma out of Tibet into the Western world. He was recognized by the Eleventh Tai Situpa. Karmapa Rangjung Rigpe Dorje accomplished extensive retreats in his youth. The heart is nowa venerated relic. stored in a stupa at Rumtek monastery. north of Chicago. Numerous times he left footprints in rocks. the Karmapa left Tibet with portable spiritual treasures and relics and 150 tulkus. Bones that remained after the cremation of Rangjung Rigpe Dorje formed Buddhas and many relics. India. and the area over his heart was warm. The Sixteenth Karmapa died in 1981 in Zion. In 1945. during the communist invasion that had begun in 1951. He once tied sword blades in knots. As did the previous Karmapas. During a visit to the Hopi reservation in northeastern Arizona. After his death. his heart fell from the blazing body. In 1959. the construction of the new Rumtek monastery was complete. In 1974. Rangjung Rigpe Dorje set out on his first world tour. 687 . During his cremation. This was to be the hub from which Kagyu Dharma would spread throughout the world. Rangjung Rigpe Dorje performed startling miracles. His Holiness went on pilgrimage to Samye. his body remained upright in meditation posture for three days. Rangjung Rigpe Dorje. He took a second tour in 1977. was born in Tibet in 1924. monks and lay people. 688 . Eventually. in 1923. the child received his first ordination and bodhisattva vows from the Tai Situpa and from Palpung Kongtrul Rinpoche: his predecessorʹs two foremost disciples. as witnessed by physicians in the Chicago hospital. who shortly afterwards accompanied him on the long journey to the seat of the Karmapas at 689 . Rangjung Rikpe Dorjé. the Tai Situpa. was born in the kingdom of De‐ge. Meanwhile. one of the most eminent lamas of the Kagyu tradition. where he eventually died. by Palpungʹs chief abbot. she pretended to have had a daughter. Realising that she had indeed given birth to a great bodhisattva. as the son of a noble family called A‐toop. where she waited to give birth. and was enthroned there. by Ken Holmes. The Sixteenth Gyalwa Karmapa The following is a personal appreciation of HH the 16th Gyalwa Karmapa. It is said that. Water in offering bowls there turned to milk. Having received predictions that she would bear a great bodhisattva son. He visited Palpung monastery. when he received the Vajra Crown and ceremonial robes of the Karmapa. his mother returned to normal pregnancy size and soon gave birth to him. soon recognised the A‐toop child as being the new Gyalwa Karmapa and sought confirmation from HH the Dalai Lama. Rangjung Rikpe Dorje. the Dalai Lama gave his aknowledgement. The day of his birth. from his book ʺKarmapaʺ. at one point at the very end of the pregnancy. He was to do many such things in his life which would confound materialists and doctors. the future Karmapa disappeared entirely from his motherʹs womb for a whole day. Those present heard him say to his mother that he would be leaving. in eastern Tibet. The Eleventh Tai Situpa. The details of the birth coincided properly with those of a prediction letter entrusted by the Fifteenth Karmapa to his attendant. his mother had gone to stay in a holy cave. brought to him from Tsurphu. to protect the child through secrecy. as the Sixteenth Karmapa. stopping to bless the famous De‐ge monastic printing works on the way. once used by Guru Rinpoche. The boy was eight years old and still residing in the De‐ge kingdom. published by Altea The Sixteenth Gyalwa Karmapa. Saving the Lineage After the initial turmoil of flight. a new reality was starting to take shape for Tibetans in India and the Himalayan kingdoms. Tsurphu is close to Lhasa. It was a great loss that these stories remained with him in Tibet at the time of the troubles. living in refugee camps such as the one at Baxa. This also explains the example he set by supervising the construction work at Tsurphu. ʺwhy bother?ʺ. such as the now famous Freda Bedi. from a Buddhist perspective. following accusations of war‐mongering. Soon after his arrival. by the Tai Situpa and the Head of the Drukpa Kagyu school. that good karma would be their best companion in times and lives to come. the Karmapa was given a second enthronement. began to form. by declaring in total sincerity. in central Tibet. where the new incarnation was greeted by Gyaltsab Rinpoche. He then studied for some years under Gongkar Rinpoche. He was pointing to the sacred duty of doing all one can. He never escaped and the records were lost. who performed the ʺhair‐cuttingʺ ceremony. He doubtless knew what was to come and some may wonder. every day. His reincarnation had also been born into the A‐toop family and the young boy had been at Tsurphu and fled Tibet with the Karmapa but official recognition had been impossible in Tibet itself as Shamarpa incarnations had been banned by edict of the central Tibetan government from the late eighteenth century onwards. any people or any thing— a friend and example for everyone—it was his duty as a monk to give teachings and nurture the dharma wherever he might be. Palpung Kongtrul and Pawo Rinpoche. into which they had been projected. Yet.Tsurphu. he simply continued to do what Karmapas have always done. In 1964. The main task in the Karmapaʹs hands were to ensure the continuity of his lineage through the education of the young tulkus in his charge and the transmission to them of the many teachings and techniques of the Kagyu tradition. While so doing. and to establish the temples and retreat centres needed for Kagyu Buddhism to continue. ʺI am simply a monkʺ. an extremely erudite scholar who had mastered the entire tripitaka and who recorded several stories of former lifes told to him by the young Karmapa. the Dalai Lama had a vision of the celestial bodhisattva crown on the Karmapaʹs head. After this ceremony. Unattached to any country. at Tsurphu. the latter was enthroned by HH the Gyalwa Karmapa as the Eleventh Sharmapa. following a successful petition for reinstatement made to HH the Dalai Lama by the unofficial Shamar incarnation. in a positive way. right up to the imminent arrival of the Chinese. the Karmapa was received by the Thirteenth Dalai Lama. The Sixteenth Karmapa sometimes shocked his followers. who saw him as a living Buddha and one of the most important people in Asia. Thus his followers had made the good karma of building temples for absolutely as long as it was possible so to do and. and an understanding of the world at large. in another way. Some of the first contacts were made with sympathetic westerners. 690 . the traditional monastic calendar of special prayers. This was to be the hub from which Kagyu dharma spread throughout the world and. lama dances. Rumtek. this time with many more. a place of erudition and spiritual accomplishment. tulkus found and enthroned. summer rains retreat and so forth was reinstated in that centre‐point to ensure the correct spiritual dynamic for the years ahead. His Holiness had a vision that the construction of many temples and monasteries close to the great stupa at Bodhnath in Nepal (which at the time had little except for the stupa. ordinations performed. I had the pleasure of meeting him at that time and of preparing his arrival in Scotland and France. He visited centres in four continents and met heads of 691 . described by many as ʺthe monastery wreathed in a thousand rays of rainbow lightʺ. step by step. A great wave of inspiration followed in its wake and His Holiness returned again for a fuller visit in 1977. In hindsight. Reaching out to the world In 1967. who was now the Buddhist nun Sister Kechog Palmo. retreat centres built and texts carved onto wooden blocks for xylographic printing. became a very special place. The kindness of the Bhutanese royal family gave hospitality to his tradition in Bhutan also. that first visit was the milestone which marked the true arrival of the Kagyu tradition in the world at large. many teachers have established monasteries and temples there and it has become an important focus of Tibetan Buddhism. ʺThe Dharmachakra Centre. contacts were made in India and Nepal. This was a very extensive world tour. with the gift of a palace and a large piece of land. studied.A new seat By 1966 the construction of the new Rumtek was completed and the relics brought out from Tsurphu were installed. the seat of the glorious Karmapaʺ. Gradually. was established by Trugpa Tulku and Akong Tulku in Scotland. On Tibetan New Yearʹs day (losar) HH the Sixteenth Gyalwa Karmapa officially opened his new seat called. the mandala with the Karmapa at its centre. ʺmummyʺ to the Tibetans. named ʺSamye Lingʺ after Samye. At one point. His Holinessʹ visit set the seal on the beginnings which had taken place. the first Western Tibetan Buddhist centre. a temple and a few shops) would greatly help the spread of pure buddhadharma throughout the world. the first great monastery of Tibet. he performed the Vajra Crown ceremony in Western lands for the first time and gave empowerments and dharma advice. Through the early seventies several other centres emerged in the West and in 1974 the Karmapa set out on his first world tour. whose monks first blew the earth‐shaking long horns (ra‐ dong) and oboes (ja‐ling) of Tibet in Europe. Traditional texts were. upon which to establish a major monastery. under the Karmapaʹs auspices. In Sikkim itself the foundations of Kagyu dharma were established. Accompanied by tulkus. The way had already been prepared by the visits of the Very Venerable Kalu Rinpoche. a full entourage of monks and Freda Bedi. Mainly due to the Karmapaʹs inspiration. new centres to visit. elders of many traditions and people from the world of arts. and sponsoring the printing. During his life he ordained many thousands of monks and recognised more than a hundred tulkus. In particular. sometimes in huge public spaces holding crowds of many thousands. free to show the blissfull liberation of his enlightenment. One of the few English words he knew was ʺHappy?ʺ: a question he posed gleefully after giving Refuge or Bodhisattva vow. instead of dropping to the cage floor. who spoke with such natural authority and fearlessness and whose every gesture was the living demonstration of mindfulness. I saw him time after time awaken the fundamental goodness and spiritual potential in people. ordinations. During this tour. heads of religion. warming the ground. Sometimes in dharma centres. as is normal. to be built on land in Franceʹs Dordogne. donated by the inventor Bernard Benson. In travelling at his side during that time.state. through many different countries. organised by Akong Tulku Rinpoche. But especially we saw the birds which died stay erect for days in a peaceful glow of meditation on their perches. nourishing life everywhere and opening millions of flowers. Enlightened activity Under the Karmapaʹs overall guidance. His Holiness dedicated himself to preparing what would be essential for the proper future growth of this interest. who through some bad karma had this lesser body but who through their devotion were born into his presence. I saw breeders amazed as their normally fearful and hard‐to‐catch birds went peacefully to the Karmapa. collection and translation of the main scriptures and prayers. 692 . he sponsored and distributed to many centres a complete reprint of all the Buddhaʹs teachings (tripitaka) and the main classical commentaries on them. We had the particular pleasure of helping him buy and look after the birds of which he was so fond. yet nevertheless powerful and authoritative. His joyful. he performed the Vajra Crown ceremony. I as a visa‐seeking cum centre‐preparing cum chauffeur factotum for the European stage of his tour. bodhisattva vow and refuge and many blessings to people of all faiths. ensuring the education of the younger reincarnated lamas he had recognised. Never had any of us met anyone who radiated so much fundamental goodness and joy. Some said these birds were reincarnations of former disciples. nurturing the growth of the sangha. the tulkus and rinpoches of the Kagyu tradition developed the interest shown by Americans. presence gave many people new to vajrayana the first real chance to meet a perfect guru. the striking feature is the contagious joy and happiness of His Holiness wherever he went. On looking through hundreds of photographs of these visits. compassionate care for everyone and lucidity. gave empowerments. and Katia as promoter of a major new monastery and dharma centre. some 300 volumes of scripture in all. All paled next to the shimmering natural intelligence that he embodied and that seemd to permeate every place in which he stayed. Europeans and people in South‐ East Asia in the centres which they had been invited to establish. It was like being with the morning sun as it passes over the earth. my wife and I had the honour of accompanying him for six months. However. The Sixteenth Karmapa left footprints in rocks on many occasions and in many countries. is known as the king of birds. Now it is seen to have had a double meaning. In it. unharmed. showing anything that can help us to learn. a cuckoo landed on the tent. as they are the emanation of cosmic purity within our lives. obviously foresaw his own going to India. he uses the analogy of the cuckoo which.At one point early in his life. In his presence. and sang its song. However. It is the bird that grows up in another birdʹs nest and the Karmapa. significantly. people were already impressed by the accuracy of this prediction. One day poisonous snakes swarmed from a rock and covered him whilst he was bathing in the Tarzi hot springs. in which the Seventeenth Karmapa was being born. while still in Tibet. When their bodies take sick. as the subsequent Karmapa goes to yet another nest and. it can be viewed as being their purification of the sufferings in the world and in their disciples. a welcome bird whose call heralds the warmer weather. yet he danced joyfully. Miracles A great guru is the mirror not only reflecting his individual disciplesʹ needs but the general status of things in the world. were it not for the miraculous power over the body shown by the Karmapas. in Tibetan folk culture. His Holiness had written a very telling poem. During the latter part of the Sixteenth Karmapaʹs life. They also set the example of how to relate to sickness. referring to himself as the cuckoo. there is no one interpretation of such things. 693 . predicting his leaving Tibet. normally antagonistic animals got on well with each other. this type of ʺinterpretationʺ could all be seen as just wishful‐thinking. He once tied a heavy sword blade into knots. 694 . was born in Denkhok of the Derge province in east Tibet.” from Supplication To The Karmapas YOUTH The sixteenth Gyalwang Karmapa.ʺ “Unerringly seeing the nature of dharmas and dharmata just as it is. which he named ʺThe Dharmachakra Center. the son of a noble family called Athup. at one point at the very end of the pregnancy. Jampal Tsultrim. once used by Guru Rinpoche. A search party subsequently located the incarnation. Rangjung Rigpe Dorje. You expand the wisdom of omniscience And give glorious bliss to the minds of all beings. The details of the birth coincided precisely with those of a prediction letter given by the Fifteenth Karmapa to his attendant. where she waited to give birth. his mother had gone to stay in a holy cave. the seat of the glorious Karmapa. the future Karmapa disappeared entirely from his motherʹs womb for a whole day. which set forth the circumstances of this new incarnation. Having received instructions from different masters in Derge that she would bear a great bodhisattva son. She was accompanied by a Khenpo who instructed her on the cleansing ceremony. Rikpe Dorje. Those present heard him say to his mother that he would be leaving soon . who then asked Tai Situpa. oversaw the establishment of his exile seat in Rumtek. Beru Khyentse. we supplicate at your feet. The Eleventh Tai Situpa soon recognized the child as being the new 695 . Jampal Tsultrim handed the letter to the authorities at Tsurphu monastery. and Jamgon Kontrul to clarify certain points.The Sixteenth Karmapa Rangjung Rigpe Dorje (1924 ‐ 1981) The Sixteenth Karmapa. a place of erudition and spiritual accomplishment. The day of his birth. It is said that. his mother returned to normal pregnancy size and soon gave birth to this great bodhisattva. Rangjung Khyapdak Rigpe Dorje. The Karmapa received first ordination and then bodhisattva vows from the Tai Situpa and Jamgon Kongtrul Rinpoche. 1941 ‐ 1944 The 18‐year old Karmapa returned to Tsurphu and between 1941 and 1944 spent much time in retreat. Benares (Varanasi) where he first taught. the Dalai Lama had a vision of the ever‐present wisdom‐crown on the Karmapaʹs head. and Sikkim (India). where the new incarnation was greeted by Goshir Gyaltsab Rinpoche. as well as with India. During a pilgrimage in southern Tibet. 1947 The Karmapa and his party continued their pilgrimage to Nepal. Eventually. Jamgon Kongtrul Rinpoche and Nenang Pawo Rinpoche. the King of Bhutan.reincarnation of the Gyalwang Karmapa and sought confirmation from HH the Dalai Lama. the seat of the Karmapas in central Tibet. 1944 Beginning in 1944. Karmapa then visited the Lithang Pangphuk monastery. engaging in many spiritual activities. in the tradition of the Karmapas and their inconceivable activity. Rangjung Khyabdak Rigpe Dorje. On the way to Palpupng Monastery. Tʹai Situ Rinpcohe enthroned him as the Sixteenth Karmapa. His Holiness began to strengthen relationships with neighboring Buddhist states in the Himalayan region. Tsurphu monastery was extended in size during this period. 696 . After this ceremony the Karmapa was officially enthroned at his main seat of Tsurphu. While still residing in Derge. the sixteenth Karmapa accepted an invitation from His Highness Jigme Dorje Wangchuk. visiting the major places of the Buddhaʹs life: Lumbini. The Sixteenth Karmapa then studied many sutrayana texts with Gangkar Rinpoche and tantric teachings with Khyentse Rinpoche. and Bodhgaya. by Tai Situpa and the Head of the Drukpa Kagyu school. Tai Situpa then accompanied him on the long journey to Tsurphu. he stopped to visit and bless the Derge Monastic Publishing House. and many other great masters of the time. Soon after his arrival at Tsurphu. India. he is said to have left footprints in solid rock. by Tai Situpa. just inside Nepal where the Buddha was born. He received the full Kagyu lineage transmissions from Tai Situpa Pema Wangchok Gyalpo and Jamgon Kongtrul Palden Khyentse Öser. The Karmapa and his party then visited Bumthang (in northern Bhutan) and other areas in Bhutan. While so doing. the two foremost disciples of the Fifteenth Karmapa. the sixteenth Karmapa was received by the Thirteenth Dalai Lama who performed the ʺhair‐cuttingʺ ceremony. the Dalai Lama gave his acknowledgement. foreshadowing his publication of the Buddhist cannon in India. when he was eight years old he received the Vajra Crown and ceremonial robes of the Karmapa brought to him from Tsurphu. He received the mahamudra transmission from Jamgon Kongtrul Palden Khyentse Öser. the place of Buddhaʹs enlightenment. where. by 1959 it lay almost in ruins. the General Secretary for His Holiness. at the invitation of the Mahabodhi Society of India. the party arrived safely in northern Bhutan. and two months after entering Bhutan the party arrived in Gangtok. when it would be needed. The escape was organized by Dhamchoe Yondu. left Tsurphu. stopping along the way at many monasteries in eastern Tibet.H. Sikkim.H. H. Although Rumtek monastery had been established many centuries earlier by the ninth Karmapa. 1954 With His Holiness the Dalai Lama. The Choegyal (King) of Sikkim extended a formal invitation to His Holiness to set up his seat in Sikkim.500th anniversary of Buddhism. to join in the celebration of the 2. The Karmapa stated that Rumtek could be his seat outside Tibet. the Karmapa informed the Dalai Lama of his intention to leave his homeland in the spring of 1959. the King of Sikkim. The party also carried with them the sacred statues. H. the Bhutanese Buddhist princess. while His Holiness gathered resources to begin construction of new facilities to support his monastic seat and the lay people surrounding the monastery. The Sixteenth Karmapa subsequently returned to Tibet. His Holiness was unable to accept his invitation at that time but said that he would go there in the future. During this visit. paintings. The Karmapa and his party left Gangtok for Rumtek shortly after the Choegyal extended his offer to settle in Rumtek.1948 After travelling through Kinnaur (Himachal Pradesh in northern India) and Purang to visit Mount Kailash. the Karmapa and his party revisited the holy sites of India as pilgrims. the Karmapa strengthened his ties to his disciples Tashi Namgyal. accompanied by a large entourage. and fled Tibet.H. and H. the Karmapa visited India. teachers and community lived in temporary quarters for many years. 1956 The Karmapa and party traveled to Sikkim and from there continued on pilgrimage. and the inevitable destruction of Buddhist institutions in Tibet. although he hoped one day to return to Tibet. H. During this trip. The timing and organization of the departure made for a relatively easy journey to Bhutan. reliquaries. The King of Sikkim invited him to visit Rumtek. Of the several sites proposed by Choegyal Tashi Namgyal. where the most senior Bhutanese government officials received them. a monastery in Sikkim that the ninth Karmapa had founded at the end of the 16th century.H. the Dalai Lama. the Karmapa chose to settle at Rumtek. The Sixteenth Karmapa. 697 . the Panchen Lama. The area around Rumtek was also undeveloped and had no facilities for supporting the Karmapa and his party. After three weeks. The Karmapa. and other precious items of the lineage of the Karmapas. and Ashi Wangmo. 1959 Foreseeing the communist Chinese invasion of Tibet. His Holiness returned to Tsurphu Monastery in Tibet. the Sixteenth Karmapa and other high lamas of Tibet visited China. 1966 Construction of the monastery was completed in four years and the sacred items and relics brought out from Tsurphu were installed there. The foundation stone of the new monastic center was laid by the new King of Sikkim. Construction was led by the General Secretary for His Holiness. the latter occurring after the Karmapaʹs meeting with Pandit Nehru. visiting the United States.H. He visited religious centers in four continents and met heads of state. 1976‐77 His Holiness the Sixteenth Karmapa again traveled to the West for a more extended visit. the Sixteenth Gyalwa Karmapa officially inaugurated the new seat called ʺThe Dharmachakra Center. heads of religion. the Sixteenth Karmapa set out on his first world tour. elders of many traditions and people from the world of arts.H.H. 1960ʹs ‐ 1970ʹs The Karmapa was given a palace and a large piece of land upon which to establish a major monastery by the royal family of Bhutan. Canada. a full entourage of monks and other staff. 1975 In mid‐January. H. and Europe. On Tibetan New Yearʹs day (losar) H.1962 Construction of a new monastery and other facilities for the Karmapaʹs monastic seat in Rumtek began in earnest three years later. the Sixteenth Karmapa laid the ground for the construction of Karmae Dharma Chakra Centre southeast of New Delhi.H. who had assumed responsibility for the kingdom after the previous Choegyal had passed away. It was funded primarily through the generosity of the Sikkimese royal family and of the Indian government. 698 . and dispensed dharma advice. The Karmapa strengthened his ties with Bhutan over these early decades. a place of erudition and spiritual accomplishment. follwed by a wide‐ranging world tour. gave empowerments. 1979 On November 28th. at a ceremony attended by the President and Prime Minister of India. and translation center . The Centre was envisioned as a study. the Sixteenth Karmapa flew to Rome and met with His Holiness the Pope Paul VI. meditation.ʺ 1974 H. he performed the Vajra Crown ceremony in the Western hemisphere for the first time. Dhamchoe Yongdu. the seat of the glorious Karmapa. Accompanied by other teachers. H. USA. Nov. Indian dignitaries and several thousand of his disciples from all over the world attended the services. The 16 Karmapa th 1980‐81 In May 1980.H. His Holiness the Sixteenth Karmapa began his last world tour. 699 . England. During this tour. H. near Chicago. and Southeast Asia. audiences. Vajra Crown Ceremonies. 1981 Karmapaʹs cremation ceremony took place in Rumtek monastery. His Holinessʹ kudung (body) was flown back to India. 20. 5th 1981 H.H. interviews. empowerments. the United States. Illinois. the Sixteenth Karmapa passed away into parinirvana at the American International Clinic in Zion. gave teachings. travelling through Greece. Dec. and engaged in many beneficent activities. and Goshir Gyaltsab Rinpoche to form a council of regents to take joint responsibility for the spiritual affairs of the Karma Kagyu lineage. The four Rinpoches accepted the task and expressed their sincere desire to fulfil the wishes of the Sixteenth Karmapa. Dhamchoe Yongdu. The reliquary box (ʺJangchub Chortenʺ) for the sacred relics of His Holiness the 16th Karmapa Dec. 1981 A general Karma Kagyu meeting was held in Rumtek at the request of Mr. Jamgon Kongtrul Rinpoche. He requested Shamar Rinpoche. Kagyu Office 18‐12‐2006 700 . Tai Situ Rinpoche. the General Secretary to the 16th Karmapa. He also asked them to locate Karmapaʹs instructions concerning his next rebirth and thus bring forward his next incarnation. 21. they speak without abruptness.Teachings of the 16 Karmapa The Manifestation of Compassionate Activity By HH Rangjung Rigpe Dorje. The skillfull means of Bodhicitta allow you to be effective in helping others. Centuries ago. it is the responsibility of the Dharma practitioner to pass the teachings on to those who are ready for them. But in order to do the practice. teachers must speak according to Western thought patterns so that the seed of Dharma can fully enter into the experience of Western people. however. America. you have to meet with the right situation and this meeting itself is the extraordinary blessing of the Dharma. the whole world receives the light of the Buddhaʹs compassion. In Western countries. Bodhisattva activities activities are divided into four kinds: ‐ Generosity ‐ Pleasant speech ‐ Beneficial conduct ‐ Consistency of word and deed. I have confidence that you all are capable of experiencing this fruition of Buddhahood. Down to this present day. If you consider philosophy. Bodhisattva conduct allows a Bodhisattva to adapt the Dharma to many different situations. In practicing generosity. Bodhisattvas also know that people will not listen well to words spoken in anger.They are sensitive to each personʹs situation and understanding this. you will see that there is a difference. it is still possible to study these same teachings at an educational institution. If you consider Eastern and Western religions. Europe. clothing or whatever may be needed. therefore. In addition. 16th Gyalwa Karmapa. smoothly and calmly so that the other person feels comfortable. or the enlightened mind. Once having received this wonderful blessing. As accomplishing some task. This is the way in which the lamas speak. a Bodhisattva may see someone who is poor . 701 . then you generate trust in people and they can have complete confidence in what you do. Indian Mahasiddhas collected the essence of the Buddhaʹs teachings which were subsequently brought to Tibet. Bodhicitta can be seen from two aspects ‐ the aspiration to benefit oneself and to benefit others ‐ but when you are truly doing the practice then you generate Bodhicitta that includes both yourself and ALL other beings. Canada. Because we are in a fortunate time. Tibetan Dharma is based on Mahayana Buddhism and in Tibet there is a special Mahayana tradition. spontaneously they would give food. People now want to do practice and it gives them much joy. The heart of Mahayana teaching is the practice of experiencing Bodhicitta. you can see that the faith in religion can be the same even though the religions themselves are different. you can actually come to experience the effect of what you have practiced. if you do it with the intention of benefiting others and with the understanding of cause and effect. As I said in the beginning of this talk. 702 . we practice benefiting others. We ground ourselves in this thought of benefiting others. what kind of practice should we be doing? As an example. But from a Dharmic standpoint. we look on all beings and deeply wish that they be relieved of their suffering and achieve Buddhahood. nor be difficult. A revised translation was made from tape by Sangye Wangchuk with collaboration and editing by Michele Martin from Densal). so it is not easy to achieve the profound. secret teaching of Mahayana Dharma. In a moment. To take another example: IN this world we say ʺthese are my parents. It is said in the secret Mahayana : In a moment. something becomes special. For example. This is the essential meaning of everything I have spoken of today. During such a time.The root of the Dharma is precious Bodhicitta. filled with distracting activity. and Bodhicitta is compassion for others. the root of the Dharma is precious Bodhicitta. Perhaps this is true. we can take the situation of our own needs ‐ whatever we might need. If we have confidence in the workings of cause and effect. Enlightenment is attained. this is my country. it is not easy to achieve the state of bliss or enlightenment. If we maintain the thought of benefiting others and recite only one ʹOm Ma Ni Pad Me Hungʹ that will help liberate them from suffering and help raise them to the level of Buddhahood. as in this world it is difficult to get what you want. Generating Bodhicitta in this way. this era is a hectic one. This thought is absolutely essential not only for Dharma activity. Through practicing Mahayana. But all this depends on your mind. Nevertheless. perhaps realization might not take a long time. whether there are Dharma practitioners or not. (The following was from a public talk His Holiness 16th Gyalwa Karmapa gave at the University of Colorado in 1980. they to receive this teaching. Some people think it is very difficult to receive this teaching. Actually. With this benefiting others ‐ that is the core of Dharma practice. they are extremely difficult and take an inordinately long time to realize. practice and keep precisely in mind the workings of cause and effect. so will others. they believe that even though they have received the teachings.ʺ etc. I would like to extend to you thoughts and blessings in whatever you may do and offer many wishes for your long life. If you do this steadfastly and confidently. this is my property. but for any activity in our lives. you should follow the Dharma. whatever work we do will have an excellent result. Further. Further. there is a definite possibility of causing harm to oneself as well as to those spiritual friends to whom one is linked. In the midst of the wandering of our minds we might sometimes fall into thinking that whether one practices or not. the validity of the teaching has been witnessed by its ageless effectiveness from the time of the Buddha to this day. In a simple mundane life situation. and a great deal of energy is put into bringing it to a successful conclusion. On the other hand. At this particular time in our lives.Compassion ‐ The Language of a Bodhisattva By HH Rangjung Rigpe Dorje. too. so you cannot really make speculations about it. The practice of Dharma involves certain possibilities. such as Mahayana or Hinayana. Our concern for development and our sense of responsibility has placed us in a position to integrate the preciousness and rarity of the Mahayana teaching with our lives. The fact is that the teachings is very much hidden from you. any time at all that one could use as an opportunity for Dharma practice. You will at the same time develop a true understanding of the university of the working of Karma and the nature of cause and effect. If there is a genuine commitment to the teaching. 703 . How these potentials evolve into actual situation for the practitioner. A lack of attention to the responsibilities of the Mahayana path constitutes a breaking of the Samaya principles. perhaps one million dollars. in whatever way one can hold to the teachings. if you are able to have or develop that sense of importance about the Dharma. If you have that kind of notion. why not put at least as much effort into a project that is going to cause one temporary as well as ultimate benefit? Whether you are receiving an empowerment. the Dharma will always be available. The point is if one is going to expand such effort for a result of such a temporary nature. such a reality will manifest because of your attitude. 16th Gyalwa Karmapa. You must sincerely realize the sacredness of the teachings. then there is purpose in your relationship with the Mahayana teachings and there is going to be fulfillment. in the field of business. It is absolutely precious and absolutely rare. he knows what it will cost him. you will be able to develop direct and meaningful trust and confidence in the teachings and sincere compassion towards beings. therefore. It depends upon the level of teachings that one is able to relate to. it is a very serious mistake. Absolute importance is attached to such a project in the business world. or an explanation . Any brief moment. to your great loss. to the point of understanding that: there is actually nothing more important than the practice of the Dharma within this lifetime. the practice of the Mahayana teaching is possible. If you think that the teaching is negligible. and how much is possible within these situations depend on the capacity of individual beings. one must use. we know that the businessman develops a plan for a project. If you do not take this responsibility and offer sincere respect to the Mahayana abd Vajrayana teachings. and every detail of the project is regarded with the utmost care. Through it there is the possibility of the experience of no‐returning back into Samsara and the experience of ultimate bliss that is self‐ knowing and in which there are no doubts. and inf lifetimes to come. one must sincerely do so. like the great Bodhisattva of Boundless Compassion. definite and powerful intention. The Bodhisattva is completely pure and spotless. doubts. working incessantly and wholeheartedly for the benefit of beings. attachment or aversion regarding gains and losses of any kind. since all harmful actions and indulgences have been abandoned. The ways of a Bodhisattva are gentle. Vajrapani. but in laying the foundations for future benefits to accrue. as the different stages of the Bodhisattva are experienced one finds oneself increasingly capable of benefiting countless beings. they are able to cause immeasurable benefit towards beings. It is all because of the strength of the Bodhisattvaʹs attitude. so that all things seem to be at their command. water can appear as fire. and they do so manifesting fearless generosity without doubts or expectations. Everything in nature is at the Bodhisattvaʹs call. That is how the Bodhisattva work for the benefit of all beings with such appropriate aspiration and actions there is total fulfillment. Sometimes beautiful lotuses and lotus trees are caused by them to grow from the middle of the ocean. Having undertaken such a profound journey by virtue of the aspiration to help beings. the aspiration and action. but also the creation of causes of future harmful situations. Not for a moment is there any hesitation or doubt. Not only are harmful deeds themselves eliminated in a Bodhisattvaʹs life. Because of the sincere resolve that is within this aspiration. When these Bodhisattvas initiate work. France). (This is an excerpt from an article sent to IKH for publication by Ms Ursula Altmaier of Divonne‐les‐ Bains/Arbere. hopes.The Bodhisattvaʹs aspiration and actions are powerful because from the very beginning when a Bodhisattva embarks on the Journey of the Bodhi Path. Fire can appear as water. 704 . All who comprise the great assemblage of Bodhisattvas are equally powerful and equally beneficial to countless beings. he aspires to work for the benefit and liberation of all sentient beings with a very determined. whatever actions need to be performed to benefit and liberate beings are performed with great power and tirelessness. and it must at all times be in our awareness and at all times performed. or the Bodhisattva of Boundless Power. not only in direct deeds. Avalokitesvara. For us this says that the practice of compassion must be given full consideration. as these obstacles have been transcended. The fulfillment is appropriate in the sense that there is no selfishness involved in the way of expectations. then. and so on. Work is done solely for the benefit of other beings. I emulate my forefathers. The three bodies of enlightenment are arrived at in a natural state. 705 . The gates of Samsara and Nirvana fall into step. The realm of Samsara and Nirvana appear simultaneously ‐ This is the effortless path of the marvellous mahamudra. Its unceasing manifestation is unshaken by projections. So why look forward to future results? This is the special teaching of the Kagyupas Thinking on that. And the apparent confusion of the three worlds collapses into space. Seeing the self‐existing ground of insight. HH 16th Karmapa Song of Mahamudra This ordinary mind of nowness is untouched by fixations on birth and liberation. All Dharmas. the mind realm. and being void cannot be grasped by the mind. 16th Gyalwa Karmapa. The great transcending knowledge beyond duality is the Holy Spirit in which all is sameness. As the Great River flows on Whatever meditation sitting you do silently there is virtue in it. Composed by His Holiness Gyalwa Karmapa in the Monastery Wreathed in a Thousand Rays of Rainbow Ligth. is completely free of thought. is void in essence. There is nothing in This to realise: Understand that whatever is apparent is without own‐being. The Dharma Centre of Sikkim. Beyond intellect within the mind nothing arises. All will come spontaneously. Runtek. This then is always the Buddhaʹs nature ‐ Enlightenment. Remain within this profoundity. undistracted No need to discipline body or voice. This is the Path of all the Buddhas. every single thing. 706 .Towards the Supreme Illumination By HH Rangjung Rigpe Dorje. August 1974. All phenomena are egoless and Dharmadhatu. The word just isnʹt there and all us the great Bliss. Enlightened ones. so automatically we are cleansed of attachment. for them I have pronounced these heart‐felt words. Illusory appearances are born of the belief in a reality. Since the yogis who go to the heart of everything are like my own heart. just bright light. Everything is ever changing at all times. unworped by concepts.Words of Advice By HH16 Karmapa. you will definitely benefit yourself in the same manner. As a picture in water disappears of its own accord. Such a practice is the meditation of Mahamudra. These three points are the treasure of my heart. so false appearances automatically fade away when their lack of reality is understood. which cannot be communicated to others. 707 . through which appearances are created. remains unobstructed. When the door of the mind. If you wish to benefit sentient beings. Rangjung Rigpe Dorje All sentient beings experience the tiring and indefinite cycle of birth and death and mind illusions. then there is no solid reality. The purpose is to purify our habitual tendencies and our mind. thus making it clear and luminous. Beyond essential reality there is nothing ‐ Such is the insight of the Mahamudra. The Buddhadharma has a simple meditative technique to calm the mind. The focal point of this meditative technique is to benefit oneself and others. in order for us to benefit all sentient beings. Heart of Mahamudra By HH16 Karmapa. and we let everything that appears just arrive naturally. Rangjung Rigpe Dorje Manifestation and sound arise from the subtle mental imprints created from thoughts. Relying on a constant understanding of their non‐reality. we dwell at rest in original spontaneous nature and the space where there is nothing to accomplish is thus reached effortlessly. Such is the practice of Mahamudra. 708 . Eu senti uma grande necessidade de que a história de sua vida fosse escrita.Sua Eminência Kyabje Kalu Rinpoche (1904‐1989) Biografia composta por S. Existem ambas as histórias das vidas passadas e a história da presente vida da essência desse venerável lama. Se as biografias dos seres santos não são claramente contadas neste mundo. Antes que eu agora conte algo do que eu mesmo vi e ouvi. é nossa grande perda. Jonang Taranata. e uma grande esperança de que isso pudesse ser feito. Ele foi o grande tradutor Vairocana. Seu fluxo mental foi uma emanação profetizada pelo Senhor Buda no Samadhiraja Sutra e 709 . devo pedir não apenas a permissão dos lamas e das dakinis. Das muitas emanações de sabedoria de Jamgon Kongtrul Rinpoche Gyaltse Lodro Taye. a seus seguidores e discípulos. Dezhung Rinpoche Do site Quitemountain Kalu Rinpoche OM Possa Haver Felicidade e Bondade! O Venerável Lama Kalu Rinpoche. o Arhat Ananda. foi Sakya Pandita. é o verdadeiro significado do Grande Dorje Chang ‐corporificando sua atividade e qualidades interna. Rinpoche nos deu agora. ele é reconhecido como a Emanação da Atividade para subjugar os seres. a permissão para escreve‐la. e Rigdzin Terdak Lingpa. externa e secretas de uma maneira que nós seres ordinários podemos perceber de acordo com nossas capacidades. o erudito e realizado Khyungpo Neldjor.E. Jamgon Kongtrul foi previamente nascido como o discípulo mais próximo do Buda. Então eu rezo para que vocês guardem isso em mente. mas também seu perdão por quaisquer ilusões que surjam em minha mente através da minha impureza. Seus trabalhos incluem O Tesouro do Conhecimento que Tudo Permeia. Em particular. Jamgon Kongtrul nasceu em Derge/ Do‐Khams. Ele tinha devoção e renúncia a todos os interesses mundanos. sua casa. apresentou muitas oferendas espirituais. Kalu Rinpoche. daquele que tudo vê. onde ficou sob o cuidado compassivo de Situ Rinpoche. O Tesouro dos Ensinamentos Sussurrados. ele foi para o Monastério Bengen em Hor. Rinpoche disse que o cavalo lhe foi de grande benefício. os quais ele ouviu e contemplou inteiramente. em Hor Treshe. Dzogchen Rinpoche. ele recebeu vividamente o sinal da realização. Ele disse a Ratak Tulku que sem dúvida seu filho era uma encarnação de Jamgon Kongtrul. nomeado Pema Norbu. Pema Ongchuk Gyalpo. De seu pai aprendeu a escrita. Ele realizou grande benefício para a doutrina e para os seres sencientes. e outras oferendas. A presente encarnação. Thubten Choky Dorje. Kesong Tashi Chopel e outros. atividades do dharma e outras coisas de cór. Pela força de sua perfeita memória ele era capaz de aprender quarenta páginas por dia. Todos o achavam atrativo. Tinha grande compaixão e inteligência. fala. o grande realizado mestre de meditação Norbu Tondrup. que o proclamou como a emanação da atividade de Jamgon Kongtrul. um cavalo excelente. Nova (Sarma) e Antiga (Nyingma) que estavam a ponto de perecer. Rinpoche nasceu como um filho sagrado. Desde criança Rinpoche não era como as outras crianças. De Situ Rinpoche e muitos outros mestres. Jamyang Khyentse Wangpo. O Tesouro dos Preciosos Tesouros. e de mais de cinquenta outros mestres. os três objetos sagrados. Foi instruído na prática dos ensinamentos dos Sutras e do Mantra pelo discípulo de Jamgon Kongtrul. e que ele ia com ele pra todos os lugares. Depois de completar o retiro de três anos e três meses no Centro de Meditação de Palpung. mas aceitou os presentes. Ratak Tulku não concordou com isso. era um discípulo de Jamyang Khentse e de Kongtrul Rinpoche. ele recebeu o grande oceano intelectual do ensinamentos do Sutra e do Mantra. e do seu lama‐ raíz. O Tesouro dos Ensinamentos Tântricos. Para seu pai vieram muitos sinais em sonhos de que Kalu Rinpoche era uma encarnação de Kongtrul Rinpoche.no Mahaparinirvana Sutra. recebeu o ciclo completo de transmissões das linhagens Karma e Shangpa Kagyu. Através do seu contínuo trabalho de amadurecimento e liberação ao compilar estes Cinco Grandes Tesouros. De seu lama raiz. Aos oitenta e oito anos passou ao espaço de pura paz. Na sua experiência de meditação. 710 . recebeu contínua e completamente os ensinamentos dos Cinco Grandes Tesouros. ele ressuscitou doutrinas das tradições Rimê. ele foi para o grande assento Karma‐ Kagyu. o extraordinário Situ Pema Nyinche. Existem incontáveis biografias sobre ele. e que ele devia ser oferecido ao Monastério Dzogchen. Para este detentor da Claridade dos Tantras Secretos. De Sechen Pandita Gyurme Thutop Namgyal. no ano da Serpente Fêmea de Madeira. Com mais ou menos 15 anos. e o Tesouro dos Ensinamentos Vastos incluído no Extraordinário Tesouro. Monastério Palpung. puja. Ratak Tulku. e profetizado por Urgyen Chenpo Padmasambhava em muitos termas. nasceu na família Ratak de Beru. que era Khyungpo Tsultrim Gonpo. E ao todo. Rinpoche realizou cem milhões de recitações do mantra do Mahakala de Seis Braços (Chakdrugpa). mas que nesta Época de Escuridão ele não poderia beneficiar nem a doutrina nem os seres sencientes. Eles apresentaram a Rinpoche vastas oferendas. ensinamentos. e realizou um grande número de recitações da prece ʺConduta Virtuosaʺ. ele criou muitos discípulos realizados. Estas ele removeu. A fama da sua realização se espalhou por todas as direções. Quando Rinpoche estava em Lhasa. a Lhatsun Rinpoche e muitos outros geshes (da Escola) Gelugpa. de quem recebeu vastas oferendas feitas com grande reverência. Em um sonho um menino de pele branca apareceu ante ele e disse. incluindo aquelas recitadas pelo próprio Rinpoche e aquelas patrocinadas por ele através de oferendas. trezentas mil recitações da prece ʺNobre Conduta Virtuosaʺ foram feitas. Enquanto ele estava em peregrinação. Rinpoche disse aos pais que sem dúvida este filho era um ser santo. Mas Situ Rinpoche disse‐lhe que seria melhor não permanecer lá. Seguindo este conselho. e as principais meditações do desenvolvimento e da realização. você realizará seu objetivo. Tolerando muitas dificuldades. com grande energia ele completou práticas preliminares de purificação. Rinpoche permaneceu na casa de um rico benfeitor na área de Kyangtsi. ele voltou para ser Mestre Vajra do Grande Assento Monastério Palpung. Rinpoche sonhou que em suas próprias vestes havia uma faca tigug e uma taça de crânio. em Tsang. Rinpoche ensinou as inteiras libertadoras e amadurecedoras seis doutrinas de Niguma da (Linhagem) Shangpa Kagyu ao Grande Encarnado (Tulku) Detentor da Escola Gelugpa. Que maravilhosos feitos são esses! Os seres santos realizam benefício para a doutrina e para os seres sencientes através três ciclos: O ciclo da leitura. da audição e do pensamento. Enquanto estava no assento de Jetsun Taranata. Radreng Trichen e muitas outras pessoas pediram ensinamentos espirituais profundos a ele. Rinpoche partiu na companhia do mensageiro de Situ Rinpoche e retornou a Kham. Ao mesmo tempo Situ Rinpoche Pema Ongchuk Gyalpo também veio em peregrinação. e transmissões orais das Seis Doutrinas de Niguma. Você não precisa se preocupar. Rinpoche fez grandes oferendas de ouro para a imagem de Shakyamuni. e em Ru‐shi‐shi. e disse. Rinpoche passou cerca de treze anos humanos percorrendo em solidão muitas cavernas e lugares desabitados de meditação. ʺSe você estiver inseparável destes instrumentos.Começando com vinte e cinco. deu ao menino. Tibet Central. para circumbular os locais sagrados em U. Rinpoche saiu em peregrinação na região de U. o ciclo de total 711 . No Templo Jokhang em Lhasa. Rinpoche ofereceu a uma grande assembléia de monges as iniciações. com grande tristeza. Os pais ficaram muito satisfeitos e Rinpoche ofereceu à criança iniciações e ordenação. Á ordem de Situ Rinpoche. ensinamentos que liberam e transmissões orais. Kar Dor Rinpoche. onde ele por muitos anos ofereceu iniciações. o Gandon Puntso Ling em Tsang Lha Tser. que deveria ser tratado com grande pureza e entrar pela porta do Dharma. Depois disso a pedido de Situ Rinpoche.ʺ Na manhã seguinte ele viu o filho de uma família que era realmente idêntico ao menino no sonho. chortens (stupas). Ele estabeleceu Naro Ling e Nigu Ling na França e começou a abrir a porta para a realização tântrica nos países estrangeiros do mundo. dinheiro e muitos sacos de grãos. tsa‐tsaʹs e grandes rodas de oração. lhe conferiu as quatro iniciações. e o ciclo da atividade. tapeçarias de brocado. ele encontrou o Jamgon Kongtrul anterior. doces canções e preces. onde quer que este lama estivesse ele construiu milhares de pedras‐mani. Em outro sonho. ele mesmo estava verdadeiramente transformado em Urgyen Guru Rinpoche. para‐sóis e bandeiras da vitória. que tocou seu sino e tambor. ele guardou os segredos da sua meditação. Rinpoche viajou por Hor arrecadando fundos. Então pela experiência meditativa Realizando o coração do Maha‐Ati. Nascendo como um filho de mendigo Amadurecendo e liberando muitos seres Então deixando aquela vida Para ser nascido em uma flor de lótus Na Terra Pura do Oeste. apresentou por três vezes oferendas de mandala com absolutamente tudo o que possuía. e esses segredos nós não vimos ou ouvimos. Cidade da Areia. e finalmente se dissolveu em luz e se absorveu em Rinpoche. No Samsara não mais nascerá. ele encontrou Arya Tara e ouviu muitas palavras de profecia dela. Para ajudar Situ Rinpoche a construir Maitreya e outras imagens para seu templo. Em um sonho Rinpoche encontrou Senhor Buda e seus oito discípulos mais próximos. ele então ofereceu a ʺPrece de Sete Ramosʺ. Enquanto no Tibet. Quando muitos tibetanos escaparam para a Índia com medo dos Comunistas Chineses.ʺ Pelo ciclo de sua atividade Rinpoche reconstruiu o antigo centro de meditação de Jamgon Kongtrul em Palpung em uma fina estrutura. Ele não tinha apego egoísta a suas próprias posses. 712 . Finalmente no lugar da morte Falecendo em Samyes. há água. Entretanto nós sabemos que onde há fumaça. Ele colocou muito dinheiro e bens em um fundo para manter os monges em retiro. ele viu uma dança nas nuvens e ouviu essa canção: ʺNascido na parte superior de Hor. e de doze deusas tsan‐ma e outras dakinis recebeu oferendas musicais. Ele estabeleceu incontáveis centros de dharma e continua a estabelecer mais. há fogo e onde há umidade. feito com dosséis. Ante seu próprio lama‐raíz. Mas sendo um ʺyogui silenciosoʺ. e fez grandes oferendas de brocado. ele estabeleceu dois centros de meditação no Butão. Em outro sonho. Então em Sonada ele conduziu três retiros sucessivos em seu centro de meditação. Uma pequena parte dos ciclos de Rinpoche nós explicamos aqui. Conseqüentemente nós sabemos que as qualidades no seu fluxo de experiência de ser e conhecimento são verdadeiramente incompreensíveis. em seu sonho.concentração. Então de novo tomando nascimento Entre Do‐Khams e Kongbu. Em outra ocasião. Em outro sonho. Ele estabeleceu cinco centros de meditação na Índia. que foi salvo pelo néctar falado pelo Protetor Kalu Rinpoche. Então . e então devotar sua vida para a realização. então a existência terá tido algum significado. a pessoa vai ter verdadeiramente feito a si mesma uma grande bondade. ao menos tomar refúgio e preceitos (leigos) e a iniciação do Grande Compassivo (Tchenrezí). Se a pessoa então pratica a meditação do Grande Compassivo mesmo que uma vez. Dezhung Rinpoche é um tulku da escola Sakya do BudismoTibetano. realizar o retiro de três anos e três meses. Tradução: Pema Puntsog / Leonardo Diniz ‐ Através dessa virtude possam todos os seres atingir rapidamente o estado do lama perfeito. por favor guardem isso no seu coração. Quem quer que tenha o karma e boa fortuna de ter fortes sentimentos pelo Dharma Sagrado deveria tomar os preceitos e as três ordenações deste venerável e precioso Lama.E. Ou pelo menos. 713 . Ou pelo menos. Boa Fortuna! Felicidade! Escrito pelo velho homem de nome Dezhung Lungriks Tulku.Nós deveríamos apenas aumentar nossa confidente devoção na Bodhicitta e atos supremos desse grande Bodhisattva. fazer um retiro de alguns anos ou alguns meses para obter experiência do dharma. Ou melhor. e a pessoa vai ter realmente algum significado. Possamos todos nós seres sencientes sermos abençoados!!! S. 714 . muitos sinais maravilhosos foram percebidos em sonhos pelos pais durante a gravidez. certos benfeitores fiéis à encarnação anterior sentiram uma felicidade e um bem‐estar físico não habitual. um grande número de pessoas no lugar e em outros lugares. originária de Kurto. seria difícil para qualquer um mensurar sua profundidade e extensão .. 17 de Setembro de 1990 (o 29º dia do 8º mês lunar do ano do cavalo‐fogo). seu sobrinho e servidor próximo na vida precedente. simplesmente ao ver a face da criança. Sua mãe é Kalzang Drolkar. Seu nascimento ocorreu sem nenhuma dor para a mãe. Darjeling. Quando esta sublime manifestação do despertar retornou por sua própria vontade a este mundo. Também. seu renascimento. Ele encontrou em particular. ao sul do reino do Butão. Esse é 715 . Ele tomou nascimento novamente na familia dos Ratak.Sua Eminência Yangsi Kalu Rinpoche Yang Si Kalu Rinpoche Sonada ‐ 2004 As qualidades iluminadas da mente deste mestre foram eminentemente profundas e vastas. ouviram que a sublime encarnação do seu Mestre Sublime havia renascido. Neste momento. O pai desta nova encarnação é Lama Gyaltsen. Crescendo com o passar dos dias e meses. muito prazer ao tocar os instrumentos musicais rituais como os ragdungs e os gyalings. a criança revelou um caráter pacífico e disciplinado e a completa ausência de temor. que contou em sua linhagem com o glorioso vencedor Karmapa Dusum Khyenpa e outros grandes mestres de meditação. é o fruto perfeitamente maduro de sua vida inteiramente consagrada a prece e á vontade de servir ao budismo e a todos os seres.. que ocorreu tão rapidamente depois que sua aparência física se dissolveu no dharmadatu. Seu monastério de Sonada foi coberto por uma abóbada de árco‐íris e se produziram muitos sinais significativos e maravilhosos. na Índia. Sua Eminência Yangsi Kalu Rinpoche. A flor do seu perfeito corpo apareceu pela primeira vez na época do ritual mensal de oferendas ao Mahakala de Seis Braços. ele participou diariamente do grande ritual de recitação da prece ʺAspirações a Conduta de Samatabhadraʺ. os monges e os leigos. Sentado na frente da assembléia. Estas palavras são acompanhadas de aspirações e orações para que os pés de lótus dos três segredos ‐ o corpo. Durante a sua permanência em Bodhigaya. o local santo por excelência. da fala e da mente iluminados e lhes fez oferendas. viu sinais conclusivos de que a criança era efetivamente a sublime encarnação do precedente Kalu Rinpoche. Sua Santidade O Dalai Lama. diferente das outras crianças. eu mesmo. encarnação de Maitreya. bem como o abade. Sua Santidade O Dalai Lama fosse consultado para examinar a criança por meios de sua visão onisciente. nós oferecemos a ele as vestimentas monásticas. No dia de bom augúrio. Em Julho de 1992. residência da precedente encarnação em Sonada (Darjeling. da fala e da mente do Buddha. a fala e a mente ‐ desta nova encarnação de nosso mestre ilustre e sublime permaneçam em sua sede vajra indestrutível durante 716 . É por isso que. participarão da cerimônia perfeita e profunda de entronização e investidura da nova encarnação. que em sua misericórdia. e suscitou a fé por ele. os tulkus. realizamos para a nova encarnação uma cerimônia lustral. os membros das comunidades monásticas de todas as escolas do Budismo Tibetano. A alegria natural que experimentou ao realizar estes atos causou a surpresa geral.só um exemplo de um comportamento natural. era. a carta oficial de Sua Santidade. ele realizou prosternações ante as representações do corpo. ele realiza sua primeira peregrinação. irá lhe dar um nome e conferir‐lhe suas bençãos. Todos aqueles que o puderam encontrar notaram detalhes indicando de maneira evidente uma personalidade que controlou o caminho anteriormente. sem dúvida nem erros possíveis. 25 de Fevereiro de 1993 (o 4º dia do primeiro mês lunar do ano pássaro‐água). ele também distribuiu esmolas para os mendigos sem que ninguém o tivesse ensinado a faze‐lo. a sede monástica de Samdroup Dargyeling será abençoada com a benevolente visita do nosso refúgio e protetor supremo. Depois disso. Durante sua estada. e representações do corpo. os representantes dos centros de meditação budistas do ocidente e do oriente. Mesmo sendo ainda muito pequeno. Este relato foi composto pelo humilde servidor de Kalu Rinpoche. com os monges do seu monastério à frente. religiosos e leigos vieram lhe render homenagem. indo para Bodhigaya. Tai Situpa quis entretanto que o supremo representante dos ensinamentos do Buddha. este supremo refúgio e protetor confirmou que no domínio de sua pura sabedoria. conhecido pelo nome de Bokar Tulku. Depois disso os lamas. bem como toda a assistência. a nova encarnação foi convidada a visitar os centros de meditação fundados pelo precedente Kalu Rinpoche na França. que vive sob a sombra refrescante da compaixão deste protetor. em que foi recebida no Monastério Samdroup Dargyeling. a criança. os discípulos e monges. ele tocou corretamente o sino e o damaru. sua presença causou assombro e fé na mente dos seus discípulos e bem como das outras pessoas. o renascimento de Kalu Rinpoche. Em Dezembro de 1992. India). então com um ano e meio. O Senhor dos Refúgios Tai Situ Rinpoche. vai cortar uma mecha do cabelo superior da nova encarnação. um nome. no Monastério de Mirik. em 1999. sua atividade.inumeráveis kalpas. Bokar Rinpoche – Yang Si Kalu Rinpoche – Khempo Dönyo 07‐2004 Aos 9 anos de idade. Yangsi Kalu Rinpoche foi para o monastério de Bokar Rinpoche em Mirik a fim de realizar seus estudos. estenda‐se até os limites da terra. Depois da morte prematura de Bokar Rinpoche em 14 de Outubro de 2004. quando tiver terminado o estudo. Lama Gyaltsen. Kalu Rinpoche iniciou o tradicional retiro de três anos no ano novo tibetano. Bokar Rinpoche tornou‐se seu tutor. Mais tarde. 717 .E. a reflexão. e a meditação. a exemplo da vida de seu predecessor . S. Khenpo Dönyo o sucedeu como superior do Monastério de Mirik. com a morte de seu pai. e que. Fevereiro de 2005. 718 . Foi reconhecido aos quatro anos de idade como o renascimento do anterior Bokar Rimpoche. no dia 15 de outubro do ano do Dragão de Ferro. nasceu de uma família de pastores nômades no Tibete. uma das oito linhagens originais pelas quais o budismo passou da Índia ao Tibete. Por suas notáveis qualidades e profunda e autêntica realização. sede dos Karmapas. exilou‐ se na Índia e tornou‐se discípulo do grande yogue e mestre tibetano Kalu Rimpoche. completando sob sua orientação. especialmente destinado à prática de Kalachakra. 1940. Bokar Rimpoche. próximo ao de Kalu Rimpoche. deixou sua terra natal aos 20 anos. É considerado. dando a cada um o melhor que podia receber. o XVI Karmapa. com um excelente conhecimento do Dharma. pelo XVI Karmapa. sucedeu a Kalu Rimpoche como chefe da gloriosa linhagem Shangpa Kagyü. Fundou em Mirik o seu próprio monastério. um dos principais mestres de meditação da linhagem Kagyü. 719 . abordando os assuntos mais complexos com clareza e simplicidade e assim. Em face da invasão chinesa do Tibete. dotado de grande doçura possuía um estilo direto e profundo de ensinar. para dirigir o retiro de Rumtek. tendo sido escolhido por Kalu Rimpoche para dirigir os centros de retiro de Sonada e por Sua Santidade. Bokar Rimpoche encarnou perfeitamente a suprema compaixão de todos os Budas. duas vezes o tradicional retiro de três anos no monastério de Sonada. no Sikkin. Ser realizado. Índia. Estudou nos monastérios de Bokar e Tsurpu. garantia uma transmissão pura do Dharma. Bokar Rimpoche nos deixou em agosto de 2004. e estamos aguardando o pronto renascimento de Sua Eminência. através de ensinamentos dados durante viagens ao Ocidente e de seminários na Índia de 1991 até 2004. Infelizmente. Assegurou a formação do jovem Kalu Rimpoche desde seu reconhecimento como renascimento de Kalu Rimpoche. 720 . em 1989.Desde o falecimento de Kalu Rimpoche. assegurou a continuação da transmissão da tradição espiritual. em 1943. um tchambou. as crianças não tinham quem se ocupasse delas nem tinham um quarto. Nyerpa Tratcheu. que por sua vez é reconhecido atualmente como o principal mestre de meditação da ordem Kagyupa. particularmente dois eruditos: Mendong Tsampa Rinpoche. Em sua biografia (A Vida de Bokar Rinpoche). doze anos. na época. moravam no mesmo cômodo. e se apiedou dele. no qual nos baseamos para apresentá‐lo. e Sourou Khempo. muitas vezes junto aos cachorros. Lama Teundroup Tachi. imprimindo‐lhe a marca dos dedos. uma bola de massa espremida à mão. é o mais próximo discípulo de Bokar Rinpoche. o administrador do monastério. recebesse o que comer e o que 721 . consagrada aos espíritos. no passado. A cada noite. precipitava‐se para pegá‐lo e fugia para comê‐lo. e nunca se afastaram desde então. ao qual se devem vários de tratados. em troca de seu trabalho. Khempo era o mais velho. Seus pais eram pessoas de extrema pobreza. Khempo tinha tão pouco o que comer que espreitava o momento em que Lama Tendroup Tachi lançava o tchambou. a ponto de lhes ser difícil garantir a subsistência de seus três filhos. Devia ter. Assim como Bokar Rinpoche. dormiam no chão mesmo. preferiram deixá‐ los no monastério. Khempo Dönyö Rinpoche nasceu nos altos platôs de clima muito hostil que se estendem sobre o oeste do Tibete. e que era jogada do lado de fora. De sua família haviam saído. Os dois lamas desenvolveram uma relação muito estreita desde sua infância. Como se fazia nesses casos no Tibete. escolhendo o de Bokar Rinpoche. Bokar Rinpoche consagrou um capítulo ao Khempo. para que. Bokar Rinpoche e seu tutor. três anos depois daquele que se tornaria seu mestre. para se aquecer. que não ficava longe. logo reparou naquele menino tão pobre. Sugeriu a Bokar Rinpoche colocá‐lo a serviço do ladrang (a residência do lama). vários grandes lamas. À noite. Khempo Dönyö Khempo Dönyö Rinpoche. Lama Teundroup Tachi preparava. ou seja. no fim da refeição. No monastério. a sede do Dalai Lama e do governo tibetano no exílio. supervisão dos carneiros e iaques etc. queria lê‐la. Ele compreendia imediatamente tudo o que Bokar Rinpoche lhe explicava. sempre que tinha um momento livre. e gravava uma quantidade enorme de coisas de cor. não havia nenhuma necessidade de forçá‐lo para que estudasse. O jovem monge tornou‐se então servidor no ladrang. não muito longe de Darjeeling. onde seguiu um ciclo de nove anos de estudos. Sua sede de saber era tão ardente que. agora estabelecido no monastério de Mirik. para ocupar um bom cargo em Dharamsala. Alguns achavam que não conseguiria. Khempo Rinpoche freqüentou então a escola tibetana de Darjeeling. Chegando à Índia na companhia de Bokar Rinpoche. Obteve a cada ano o primeiro lugar nos exames finais. continuou a assistir Bokar Rinpoche. mas ele insistiu muito.vestir. Amante tanto da prática quanto dos estudos. depois de muitas dificuldades decorrentes da fuga do Tibete e dos primeiros tempos de exílio. Em seguida. Toda vez que via uma nova obra. Era preciso. Finalmente. durante cinco anos. manutenção do fogo. em todas as suas tarefas: formação dos monges e lamas do monastério. 722 . o jovem começou a ler os textos e conseguiu compreender seu sentido. saindo. pois tinha a tendência de negligenciar seu trabalho para satisfazer seu desejo de conhecimento. Rapidamente. mais uma vez. Estudava o tibetano clássico dos textos. ao contrário. realização de rituais etc. encarregado. ensinamentos para os ocidentais. em virtude de seus resultados brilhantes. que terminava na época um retiro em Sonada. ou que isso não lhe serviria de nada. refreá‐lo. Ao contrário da maioria das crianças. Ele não sabia ler muito bem. foi para a universidade tibetana de Benares. o tibetano oral e o inglês. Recusando em seguida um convite. aproveitava para pegar um livro e estudá‐lo. Sua inteligência se revelou extremamente viva. ele consagra grande parte de seu tempo à meditação. mas manifestava um forte desejo de aprender. Desde então. o próprio Bokar Rinpoche começou a lhe ensinar as letras do alfabeto e viu que ele as assimilava com grande facilidade. Khempo Rinpoche preferiu juntar‐se a seu precioso mestre. como o primeiro da turma. de acordo com as necessidades. de tarefas variadas: cozinha. Yung Lo. Tashi Namgyal (1450‐1497) 3.ʺ The Emanations Lineage of the Tai Situpas sherabling. unshakable. Pema Nyingche Wangpo (1774‐1853) 10. Mipham Chogyal Rabten (1658‐1682) 7. A direct lineage that continues to the present day. Tashi Paljor (1498‐1541) 4. The Tibetan incarnation Chokyi Gyaltsen 1377‐1448). Chokyi Jungne (1700‐1774) 9. the Bodhisattva Maitreya. holder of the command. ʺfar reaching. and though the full title is lengthy it may be shortened to Kuang Ting Tai Situ which essentially means. Chokyi Gocha (1542‐1585) 5. Pema Kunzang Chogyal (1854‐1885) 11. in 1407. Chinese and Tibetan annals. Pema Wangchuk Gyalpo (1886‐1952) 12. Pema Donyo Nyingche (1954‐present) 723 . The title was presented in China by the Ming Emperor. great master. Chokyi Gyaltsen Palzang (1586‐1657) 6. whose achievements are recorded in Sanskrit.org 1. Since that time there have been a successive chain of incarnations. Chokyi Gyaltsen (1377‐1448) 2. The XII Tai Situpa The lineage of the Tai Situpas is traced to one of the main disciples of the Gotama Buddha. Nawe Nyima (1683‐1698) 8. became the first to bear the title Tai Situ. 724 . he has traveled widely in North America.000 men and women and presented to the Chinese authorities a plan for the rebuilding. In 1980. when at the age of twenty‐two. he ordained more than 2. in 1984. He established his first monastic project. During his visit. Currently. Tibet. and propagation of the Tibetan Buddhist culture. He received his formal religious training under the guidance of the Sixteenth Karmapa. His Eminence is involved in the advancement of interfaith and intercultural humanitarian efforts around the world. 725 . he assumed his own traditional responsibilities. Khentin Tai Situ Rinpoche is an emanation of the future Buddha. Tai Situpa visited his homeland. His Eminence was instrumental in the identification and enthronement of His Holiness Ogyen Trinley Dorje. Twelfth Tai Situpa was born in 1954 to a family of farmers in the Palyul district of the Derge Kingdom.ʺ The current. unshakable. called Sherab Ling. the new seat of the Sixteenth Karmapa. great master. Europe and Southeast Asia lecturing on Buddhist philosophy and meditation. He founded Maitreya Institute in 1984 in response to Western interest in multicultural activity and spirituality. After recovering from illness and exhaustion. He was traditionally recognized and enthroned at Palpung Monastery at the age of eighteen months. holder of the command. Tai Situpa made his first tour to European countries at the request of Buddhist organizations. for the first time since fleeing the communist invasion. where he joined the Sixteenth Karmapa who had also come out of Tibet. which means ʺfar‐reaching. He traveled to Bhutan first and then to Sikkim. the Seventeenth Gyalwa Karmapa. Maitreya. Since then. political conditions forced him to leave Tibet with only a few attendants. until 1975. When he was six years old. head of the Karma Kagyu Lineage. preservation. Tai Situpa went to live at the newly constructed Rumtek Monastery in Sikkim.12th Situ Rinpoche Pema Dhonyö Nyinche (1954‐) The great lama Chokyi Gyaltsen (1377‐1448) was the first to bear the title Tai Situ. at the request of his Tibetan followers who had settled in northern India. Wangchuk Dorje. Tsurphu. near Yangpachen in Central Tibet. Eastern Tibet. coupled with the unmistakable signs surrounding the birth and unusual physical phenomena such as a rainbow inside the house and harmless earth tremors. in the Palyul district of Dérgé. in the Tibetan year of the Male Wood Horse. He stayed in Tsurphu Monastery for one year. When political hostilities became acute in Eastern Tibet he was taken to the Karmapaʹs main monastery. where he lived in Gangktok until he fell ill with tuberculosis. He composed a letter in which he gave a clear description of the identity of the parents and their place of residence. where he could be close to medical facilities. 726 . this time to Rumtek Monastery. as part of a delegation. where he remained under the care of the Karmapa and received his formal religious training under his guidance. He was recognised as the Situ reincarnation by the sixteenth Karmapa. where he performed his first Red Crown Ceremony. at which time he moved to Darjeeling. Palpung Monastery. to a farming family named Liu. enabled an accurate recognition of the current incarnation. His birth was accompanied by auspicious signs associated with the birth of a high incarnate lama. to be enthroned there by the Karmapa according to tradition. The Karmapa was visiting Beijing with the Dalai Lama. At the age of five he left Tibet with his attendants for Bhutan. Péma Tönyö Nyinjé. where King Jigme Dorje and the Queen Mother had been disciples of the previous Situpa Pema Wangchok. After his recovery he returned to Sikkim.The 12th Tai Situpa The current and twelfth Tai Situpa. At the age of eighteen months he was escorted to his monastic seat. and that letter. He then went to Sikkim. a practice that has become a tradition since the fifth Tai Situpa received the Red Situ Crown from the ninth Karmapa. when he became aware of the imminent birth of the twelfth Tai Situpa. was born in 1954. In the early 1990s. teacher. contributed to his support while he grew up and also encouraged him to learn English. art healing. and abbot. There he had tents set up on some forested land in the hills near Palampur. Scotland. 727 . having been there in November of I98I at the time of the passing of the sixteenth Karmapa. psychology. Since that time his activities have been divided between international teaching tours and his own quiet monastery in the hills of Himachal Pradesh. Situ Rinpoche assumed responsibility for founding his own new monastic seat on some land that had been offered to him by disciples from Dege and Nangchen. close to the Tibetan community of Bir. his American foster mother. where his large monastic seat. Along with the monks came a small group of Western students. or biography of an incarnate lama. With the blessing and encouragement of the Karmapa. Besides his role as a Buddhist monk. the Tai Situpa discovered that an amulet given to him by the 16th Karmapa contained the letter revealing his new incarnation. Nola McGarry. formerly head of great monasteries. The Tai Situpa is twelfth in a line of incarnations that spans over a thousand years and whose history is integral to the religious and scholastic development in Eastern Tibet. For five years the monastery grew slowly. during his first teaching tour in America. The Situpa ensured that the new Karmapa was properly found and he.Part Two As a child the present Tai Situpa. when he taught at Samye Ling Tibetan Centre. The Tibetan namthar. His concern to share the principles of Buddhism with others led him in I983 to found Maitreya Institute. contains the history of the subjectʹs lineage of incarnations. near Chicago. He and his three monks barely scraped by until an American relief organization provided a sponsor for the young lama. He returned for his first teaching tour of America in I982. He also toured Southeast Asia. particularly Kham. both in her letters and by sending him books to study. At the age of twenty‐two. He made his first visit to the West in I981. She did not meet him until I980. without sectarian or religious bias. involving religious leaders and humanitarians around the world in the effort to evolve practical means by which individuals can actively contribute to developing inner and outer peace for themselves and others. a forum where different approaches to spiritual development can be explored and shared through the arts as well as through philosophy. had to struggle to survive with his few attendants. he left Sikkim for Himachal Pradesh. and began construction of Sherab Ling Monastery. all suddenly refugees in India. is located. went to Tibet in 1994 to give first precepts to the new Karmapa and enthrone him at his traditional seat of Tsurpu. Situ Rinpoche is a particular commitment to world peace. some of whom sponsored the construction of retreat houses on the land. where people could engage in serious meditation practice under the Tai Situpaʹs direction. though he is inhabiting a different body. Palpung. which resulted in I989 in his Pilgrimage for Active Peace. because the current incarnation is seen as the same enlightened entity. along with the Goshri Gyaltsabpa. a Himalayan state in Northern India. He presented the crown to the Karmapa to wear so that more people could become aware of it and benefit from seeing an outer representation of the inner crown symbolizing advanced realization. to the time of the Indian mahasiddhas. who will become the next Buddha. Two other incarnations as yogins of considerable attainment. The mahasiddha mentioned in the biographies as such an emanation is Dombipa. 728 . According to tradition. who was the disciple of the fifth Karmapa. and for the Tai Situpa to recognize the Karmapa and transmit the teachings back to him. and who has taken form as numerous Indian and Tibetan yogins since the time of the historical Buddha. Dezhin Shekpa. one of the twenty‐five main disciples of Padmasambhava.ʺ who gained renown for their sanctity. who was noted for his phenomenal memory. which the Karmapas are noted for. He made three trips to India in all. Dagmema. which has been instrumental in the continuity of teachings and practices of the Karma Kagyu. a link which exists to this day. studied in India. with the assistance of his exceptional wife. disciple of Virupa. king of Magadha. Yeshe Nyingpo was a disciple of the extraordinary second Karmapa. He was clairvoyant and was able to perceive an ornament on the head of his teacher that could not be seen with ordinary sight. Drogon Rechen was one of the principal students of the first Karmapa.Part Three ‐ History of the Situpa Line The history goes back to before the title of Tai Situpa was bestowed upon this line of tulkus. followed the incarnation as Marpa. so he bad a crown fashioned that resembled what he perceived. returning with the lineage transmission from Naropa and others. He was a saintly man who practised tantra secretly for twelve years before he abdicated in favour of a contemplative life in the wilderness. It has become a custom for the Karmapa to recognize the Tai Situpa and become his main teacher. Another incarnation was a Chinese emperor with unusual spiritual power whose name was Tai Tsu. but who managed to include scholasticism and fruitful practice into his laymanʹs routine. Dusum Khyenpa. cantankerous by all accounts. Yeshe Nyingpo and Ringowa. Karma Pakshi. and his biography is of great interest to modern practitioners of Buddhism. as previously mentioned. who experienced such vicissitudes of life as the untimely death of a beloved son. as well as with texts for translation. One of the first Tibetan incarnations of significance was Marpa (1012‐97) who. and which they have performed up until present times. He was a family man and a farmer. The incarnation of Drogon Rechen (II48 ‐ I2I8) established the link between the line which became the Tai Situpas and the Karmapas. often accompanied by miracles. or ʺgreat accomplishers. Another incarnation was Denma Tsemang. and since that time these two high incarnate lamas have maintained a continuous guru‐disciple interrelationship. the Tai Situpa is an emanation of the bodhisattva Maitreya. This offering was the beginning of the traditional Black Crown Ceremony. The first Tai Situpa Chokyi Gyaltsen (1377‐1448) The first Situ Tulku. He became a disciple of Deshin Shegpa. He spent most of his life meditating in caves and was a great lama. The Chinese Emperor Tai Ming Chen (Yung Lo) conferred the honorific title ʺKenting Naya Tang Nyontse Geshetse Tai Situpaʺ on him as well as a crystal seal and other gifts.ʺ Chokyi Gyaltsen was a close disciple of the fifth Karmapa and was appointed by him to the position of head instructor of Karma Gon. which conveys the gist of it and is translated ʺfar reaching. located in Eastern Tibet. great master. 729 . conferred upon him in I407 by the Chinese emperor Yung Lo of the Ming Dynasty. the Karmapas chief monastery at the time. unshakable. was born in the fire‐hog year in the region of Karma Gon. Chokyi Gyaltsen. the fifth Karmapa. holder of the command. The complete title as it was given in Chinese is quite lengthy and is often shortened to Kuang Ting Tai Situ. He perfected the teachings and traveled to China with the Karmapa. and from him he received the empowerments and teachings of the Mahamudra in the complete form. Chokyi Gyaltsen (1377I448) was the first incarnation to bear the title Tai Situ. the sixth Karmapa. as well as for the exquisite art that embellished it. the seventh Karmapa. He visited many parts of Tibet. Tashi Namgyal (I450‐1497). giving teachings and empowerments. Karma Gon (c. He was an excellent Lama and became the companion tutor to Chodrak Gyamtso. was born in the iron‐horse year into a royal family in Tibet and was recognized by Tongwa Donden. It was the original seat of the Karmapas. The second Tai Situpa Tashi Namgyal (1450‐1497) The second Tai Situpa. there were many auspicious signs at his passing. Tashi Namgyal. who later gave Karma Gon Monastery to him. was recognized and enthroned by the sixth Karmapa. which contained many Sanskrit texts. Venerated by the Chinese Emperors. who enthroned him and gave him the complete teachings. founded by the first Karmapa. Until its recent destruction it provided a unique example of the best of Tibetan caning. and scholarship. 730 . painting. The second Tai Situpa. sculpture. Dusum Khyenpa (III0‐1193). II85) was known for its library. Tashi Paljor. The Tai Situpa found and enthroned Mikyo Dorje. He was recognized and enthroned by the seventh Karmapa and from him he received the complete teachings. He received golden tablets from the emperor of China written in silk of five colours and in five languages praising his wisdom and abilities. He resumed the responsibilities of the lineage of Tai Situpas at Karma Gon monastery. The Karmapa Chodrak Gyatso. He passed away aged 43 at Karma Gon. The third Tai Situpa Tashi Paljor(1498‐1541) The third Tai Situpa. said that he and Situ Tashi Paljor were inseparable. 731 . the eighth Karmapa. was born in the earth‐horse year to a family descended from the kings of Tibet. There were many auspicious signs. continued the beneficial work at Karma Gon and other monasteries within its sphere of influence in Eastern Tibet. Chokyi Gocha. The fifth Situpa built the large Yermoche Monastery and added to several existing ones while the Karmapa was away in China. He was recognized and installed by Mikyo Dorje. the ninth Karmapa. Mikyo Dorje (I507‐1554). Tashi Paljor (I498‐I54I). from whom he received all of the teachings.The fourth Tai Situpa Chokyi Gocha (1542‐1585) The fourth Tai Situpa. Chokyi Gyaltsen Palsang (I586‐I657). He recognized and enthroned Wangchuk Dorje. was born in Tse Chu near Surmang in the water‐ tiger year. and was one of his principal teachers. the fifth Tai Situpa. who bestowed upon him the Red Crown in acknowledgment of his high level of spiritual accomplishment. 732 . He in turn became the teacher of the fourth Situpa. was distinguished by the ninth Karmapa. Chokyi Gocha (I542‐1585). The third Situpa. and who later acknowledged the Tai Situpa as a disciple identical to himself. and passed away aged 45 in the wood‐bird year. Wangchuk Dorje. He became renowned for his knowledge and insight. Situ Tashi Paljor discovered the eighth Karmapa. and the fourth Situpa. the eighth Karmapa. Chokyi Gyaltsen Palzang. known as ʺThe Crown That Liberates on Sight. He traveled to Jang Sadam at the invitation of the king. He passed away in the female fire‐bird year amidst many highly auspicious signs. He renovated Kampo monastery and built Yer Mo Che Temple (with 160 pillars in the main assembly hall) at Karma Gon. was born in the male fire dog year. The Karmapa proclaimed Situ Chokyi Gyaltsen Palzang to be inseparable from him and he was presented with the Red Crown radiant with gold. and from him received all of the teachings. 733 . The fifth Tai Situpa Chokyi Gyaltsen Palzang (1586‐1657) The fifth Tai Situpa. the ninth Karmapa. He was recognized by Wangchuk Dorje.ʺ by the Karmapa in recognition of his spiritual attainments. such as hanging prayer beads from a sunbeam and leaving footprints in rocks. He made many predictions about his future incarnations to Alu Paljor. There were many highly auspicious signs at that time. He performed the miracle of hanging his robes and rosary on a sunbeam and left many of his footprints on stones and rocks. He was recognized and enthroned by Choying Dorje. was born in Mesho. Mipham Trinlay Rabten. doctor and a fine painter. He studied at Tsurphu and Karma Gon monasteries where he impressed everyone with his great learning and insight. His disciples were numerous. was a yogi credited in the texts with miracles that seem fanciful to the modern materialist mind. The sixth Tai Situpa Mipham Trinley Rabten (1658‐1682) The sixth Tai Situpa. and he also composed the Sung Bum a compendium of all knowledge. the tenth Karmapa who passed all of the teachings to him. 734 . The sixth Tai Situpa was a great Sanskrit scholar. the sixth Tai Situpa tulku. astrologer. Situ Mipham Chogyal Rabten (I658‐1682). Dege to Kunga Phuntsok & Pundo. Many beautiful thangkas were made by his hand. When trouble broke out in central Tibet he went with the Karmapa to Riwo Cha Gang in China where he passed away. 735 . was born the son of the Royal family of Ling. was the son of the king of Ling and died at an early age. Mawe Nyima (1683‐1698). The seventh Tai Situpa Lekshe Mawai Nyima (1683‐1698) The seventh Tai Situpa. The seventh Tai Situpa. Lekshe Mawai Nyima. He passed away very young having received the essence of the teachings. He was immediately recognized as the reincarnation of the Tai Situpa and was nurtured spiritually by the eleventh Karmapa Yeshe Dorje. It is said that his limitless activities were equal to those of Nagajunaʹs in India. and Rigzin Tsewang Norbu. Chokyi Jungne. Takshampa Mingyur Dorje and by the eighth Shamar Chokyi Dondrup. by Terton Sangye Lingpa. All the precious teachings he passed onto his many disciples. The Tai Situpa returned to Tibet and taught throughout the land. he founded the great Palpung monastery near Derge in Eastern Tibet. was born in the province of A‐Lu Shekar at Ataru. His father was Ngawang Tsering and his mother Tranguma. that if all of the other Kagyu monasteries came together. He found and recognized the 13th Karmapa Dudul Dorje and new Shamarpa. He was taken to Tsurphu monastery for his enthronement and he received all the teachings and empowerments and studied philosophy and medicine from Karmapa Jangchub Dorje. and imparted the complete linage to them. He visited Nepal on pilgrimage and was highly honoured there. He also visited China at the invitation of the Emperor Chiʹen Lung (1735‐1796) and was highly honoured. their activity wouldnʹt be equal to that of Situ Chokyi Jungne. including prayers to Tara. He also built and restored countless other monasteries throughout his life. At the age of eight years he was recognized according to predictions left by Karmapa Mikyo Dorje. Once. since that was the only way he could have achieved such insight and learning. it was proclaimed that he must have been blessed by the Lord Shiva. The eighth Tai Situpa Situ Chokyi Jungne (1700‐1774) The eighth Tai Situpa. On the seventh day of the third month In the female fire sheep year (1727). While meditating in the lotus posture of a Buddha he passed away and it was observed that his heart‐region retained heat for seven days and there was a strong smell of incense everywhere. It was also a common saying at the time. His foremost 736 . (The paintings illustrating the present and previous Tai Situ incarnations and emanations in this web site were painted by him and is a supreme example of his new Gadri school of painting). He was acknowledged as a supreme scholar who had no equal in the five knowledges and an unsurpassed artist responsible for the creation of a whole new tradition of painting. Shamar Rinpoche. after a debate with Pandita Jaya Mangola of Kashmir. He translated many texts from Sanskrit. but he remained behind to look after the monastery. of the ninth Shamarpa. and Lotsawa Tsewang Kunchab. When the Karmapa and the eighth Shamarpa died within a few days of each other in China. Palpung Monastery itself became one of the most important monastic centers in Tibet. and China. Texts printed there were of such excellent quality that they have been reprinted in modern facsimile editions. Drukchen Trinley Shingta. In 1727 be founded Palpung. and he established styles of drawing and painting that were later developed and passed on by his students. He composed numerous texts on astrology and medicine. and an innovative thangka painter. Khamtrul Chokyi Nyima.ʺ He was an inspiration to his students. With the patronage of the Dege king. With the Dege kingʹs sponsorship he established many monasteries besides Palpung. a Sanskrit scholar. He was invited to China with the twelfth Karmapa. The eighth Tai Situpa traveled widely in Tibet. Chinghai. who had asked him to revise the Kangyur and the Tengyur. Dundul Dorje. the monastery in Dege that was subsequently the seat of the Tai Situpas. a doctor. Situ Chokyi Jungne was left with the responsibility of the Karmapaʹs monasteries in addition to his own. the tenth Shamar Tulku. the king of Dege. Situ Chokyi Jungne was an outspoken critic of the hypocrisy and greed that was rampant in some monasteries at the time. He was a linguist who taught in Sanskrit. Drubtop Choje Gyal. Chokyi Jungne (I700‐ 1774). the eighth Tai Situpa set up the Dege Printing Press at Lhundrup Teng. He was a sage of great insight. 737 . Nepali. and Szechwan. Of all the incarnations. with copies residing in Tibetan archives throughout the world. He characterized them in one poem as ʺcharlatan gurusʺ who ʺattain the siddhi of the fourteen root downfallsʺ and ʺsow the seeds of hell without purpose. Drigung Chokyi Gyalwa. and it developed a unique scholarly and artistic tradition which radiated to subsidiary monasteries in places as far flung as Shitzang. and his text on Tibetan grammar is still in use today. Pawo Tsuklak Gyalwa. Even as a child he was a brilliant scholar and known for his ability to accurately predict future events. a number of whom became masters in their own right. He became the teacher of the thirteenth Karmapa. may well be the most extraordinary to date. that of the eighth Tai Situpa. He predicted the details of his next incarnation before he passed away. Nepal. and Chinese. Changchup Dorje. He deplored those who violated their vows and sacrificed compassion in favour of exploiting others for gain or fame.disciples were the thirteenth Karmapa. and of Tenpa Tsering. Yunnan. or ʺnon‐sectarian. The ninth Tai Situpa. near Derge in Kham.ʺ movement. that was firmly established by his disciples. At that time the sky was filled with rainbows and there were many other highly auspicious signs. Drubgyu Samtenling. and it was under his influence in the stimulating intellectual climate of Palpung that a renaissance of Buddhist thought was precipitated. and practised the teachings for eighteen years. He recognized the innate greatness of the child who was to achieve renown as Jamgon Kongtrul Lodro Thaye. he called upon his profound knowledge of all traditions. His life of freedom demonstrated genuine great accomplishment. He spent most of his life in deep meditation and was a renowned scholar and teacher and performed many miracles such as leaving footprints in rock. Pema Nyinje Wangpo (I774‐1853). and he exerted a great spiritual influence on the precious doctrine of the practice lineage. At the age of five years he was formally enthroned and received all of the teachings of the lineage from Karmapa Dudul Dorje. At the age of 61 years he entered the retreat centre at Palpung. The ninth Tai Situpa Pema Nyingche Wangpo (1774‐1853) The ninth Tai Situpa. Jamgon Kongtrul Lodro Thaye (I813‐ 1899) was one of the truly magnificent scholars in the history of Tibet. and Dzingar Dorje Trakpa amongst other accomplished masters. At the age of 79 he passed away. and Chokling Rinpoche. He became the root‐lama to the first Jamgon Kongtrul Rinpoche. He renovated Palpung monastery and made countless precious offerings to many monasteries of all traditions. mastered scholarly disciplines at an early age. Shamar Chodrup Tenzin. Khyentse Wangpo Rinpoche. Eastern Tibet in the year of the wood‐horse. Pema Nyingche Wangpo. amongst others. from the Bon family into which he was born to the other lineages he later studied. was born in Yilung. who had received a prediction from Guru Rinpoche in a vision. Situ Pema Nyinje had the ability to recognize 738 . the primary genius of the nineteenth century renaissance now called the Rime. He was recognized by the Karmapa and Pawo Rinpoche. He started the Rime (non‐sectarian) movement in Tibet. The monk naturally thought his weakness was well hidden. during which time he often amazed his monks at his seeming omniscience in managing monastery affairs from his seclusion. which were all too common at the time. and he did so without making sectarian distinctions.genius and foster it. who became important figures in both the Nyingmapa and Kagyupa traditions. The ninth Situpa spent the last thirty years of his long life in retreat. 739 . much to the monkʹs surprise. and he was closely associated with the yogi Chogyur Lingpa and Jamyang Khyentse Wangpo. at least from the head lama who was holed up in strict retreat. As a result he was surrounded by some of the finest minds of his age. One story is told about how he admonished a monk to stop drinking. He was one of the main teachers of the fourteenth Karmapa. There were numerous highly auspicious signs.My emanation Samantabhadra. competing in horse races and shooting rifles. Jamyang Khyentse Wangpo praised him saying. Such stories about Pema Kunzang were common. such as wearing masks & costumes. Pema Kunzang Chogyal. descended the Heavenʹs Ladder at the retreat centre on horseback. but still he was criticized as being ʺthe wild Situʺ. in the male wood‐tiger year.ʺ Later that bull killed the man. near to a lake. drinking alcohol. will appear. At the age of 32 in the year of the wood‐bird he passed away. From an early age he displayed many spontaneous displays of miracles and higher perception. Through the activity of his accomplishment he crossed the Dri (Yangtse) river in flood season on horseback.In Tang‐Lhaʹs land. He left many of his footprints on rocks and was able to walk up sheer mountain faces.ʺ Although he was generally given to wild behavior. it is said that Khyentse Rinpoche has some of these in his possession. His formal enthronement was performed by the fourteenth Karmapa. Tai Situpa gave everyone a fierce scolding and all of the persons entered the torrent and reached the far side without incurring any harm whatsoever. was born in Namtso in Chang. Everyone said that it would be impossible to cross and began to pitch their tents. He spent the whole of his life perfecting the Kagyu teachings and became a Siddha. and rode an untamed horse from Derge to Palpung in two hours. ʺHe is really the precious master from Oddiyana [Guru Rinpoche] in the flesh. The tenth Tai Situpa Pema Kunzang Chogyal (1854‐1885) In the year of the wood‐tiger. ʺWhat wonʹt such a wild monk say. Once when traveling to central Tibet. he scrupulously avoided sexual relations because all of the Tai Situpas have appeared only as holders of pure monastic discipline. In Denkok one person leading a wild bull met Tai Situpa on the road. Lodro Thaye. Many persons found flowers in the horses hoof‐prints. the party came to a river swollen by the monsoon rains. 740 .Guide of beings. In response to this one of his spiritual masters. The tenth Tai Situpa. He remarked. ʺDonʹt keep that bull of yours!ʺ The man ignored him thinking. Tegchog Dorje and the first Jamgon Kongtrul Rinpoche. 741 . the fifteenth Karmapa. Pema Wangchuk Gyalpo (1886‐1952) On occasion of his visit to the Kingdom of Bhutan at the invitation of His Majesty King Jigme Wangchuk. explanations and empowerments.Situ Pema Kunsang (1854‐1885). was recognized and enthroned by his former illustrious students. The second Jamgon Kongtrul Rinpoche also taught and bestowed many empowerments on him. he received ordination and teachings. Situ Rinpoche later recognized the sixteenth Gyalwa Karmapa. From Khachab Dorje. He spent his relatively short life as a yogi who developed extraordinary powers through his meditation practices. He transmitted the complete teachings to him and bestowed all the initiations. The predictions of the Gyalwa Karmapa concerning his rebirth were found to be absolutely accurate. The eleventh Tai Situpa. Pema Wangchuk Gyalpo. At about the age of fifty he visited the great Surmang monastery. Rigpai Dorje. The Eleventh Tai Situpa. was born in the male fire dog year in Lithang. in 1936. There were many unusual and highly auspicious signs at that time. He passed the rest of his life partly in meditation and partly giving teachings to his many disciples. and performed his enthronement and ordination. and there performed many miracles. At the age of four years he was recognized by Karmapa and taken to the great Palpung monastery. At the age of 67 he passed away amidst many auspicious signs. the fourteenth Karmapa and Jamgon Kongtrul Lodro Thaye. the tenth Tai Situpa. He was held in awe by everyone. due to his reputation as a stickler on monastic propriety who had no qualms about delivering beatings to offenders. which had been spirited away after the latterʹs death by an absconding monk who was afraid of Situ Pema Wangchok. The eleventh and immediately previous Tai Situpa. and Situ Pema Wangchuk Gyalpo. He was evidently quite a character as well. together with high ranking reincarnate lamas of Palpung on the occasion of His Holinessʹs visit to Palpung Monastery in 1937. When the letter was finally recovered. and some recount anecdotes about his tough and relentless discipline. was another incarnation with the reputation of tremendous power and productivity. which by his time was the center of administration for the spiritual and temporal needs of thirteen monastic estates in different provinces of Central and Eastern Tibet. He expanded Palpung Monastery. 742 . He himself traveled constantly to teach and refine conduct and discipline in the 180 monasteries under his care. His Holiness the Sixteenth Karmapa. Pema Wangchok Gyalpo (1886‐I950). People are still around who remember him. His representatives were sent to each of those communities to handle administrative and religious affairs. it confirmed that the tulku recognized by the Tai Situpa was correct. The eleventh Situpa was the main teacher of the sixteenth Karmapa. supporting every detail. He recognized the sixteenth Karmapaʹs incarnation without benefit of seeing the fifteenth Karmapaʹs predictive letter. was born in the male wood‐horse year (1954) in the Palyul District of the Kingdom of Derge. at the request of his Tibetan followers who had settled in northern India. to a family of farmers. The details of his birth were completely in accordance with the prediction of the sixteenth Karmapa. Sherab Ling. In 1980 he made his first tour to Europe. his spiritual master and supreme head of the Kagyu lineage. in Rumtek Monastery. and later joining the Gyalwa Karmapa. Sikkim. at the age of 22. He received his formal religious training from the Gyalwa Karmapa and many other teachers under his guidance. India. 743 . Europe and South‐East Asia teaching Buddhist philosophy and meditation at the request of Buddhist. travelling first to Bhutan. Pema Donyo Nyingche Wangpo. When he was 6 years old the political conditions forced him to leave Tibet. In 1975. At this time it was acknowledged that he clearly recognised his old attendants and disciples. He was later taken to Palpung monastery and at eighteen months was enthroned there by the 16th Gyalwa Karmapa. and has since travelled widely in North America. humanitarian and multi‐faith organisations. The twelfth Tai Situpa Pema Donyo Nyingche Wangpo (1954 ‐ present) The twelfth Tai Situpa. he assumed his traditional responsibilities by founding the monastic project. In the winter of 1984 the Tai Situpa made his first return to Tibet. Gyaltsab Rinpoche. passed away in 1981 and on 25th June 1985 took rebirth into a nomad family in Eastern Tibet.ʺ he emphasised. (Dam Nga Zod). l to r: Drubpon Rinpoche. A documentary was made of the event which included an audience with Pope John Paul II. an estimated 2000 ordained Sangha from 92 monasteries and countless laypeople.ʺ He was invited to an enormous number of monasteries of all traditions.000 people ‐ which is astonishing given the remoteness of Palpung monastery. an exchange with the Benedictine monks in Assisi. He returned to Tibet in 1991 where he ordained more than 1200 monks and nuns and transmitted a series of empowerments. one of which was attended by over 100. following traditional methods. l to r: Jamgon Rinpoche. Thrangu Rinopoche and Mingyur Rinpoche on the roof of Sherab Ling Institute 1996 744 . ʺIt was a completely non‐political religious trip. Mingyur Rinpoche ~ Losar 1989 In 1989 he lead the Pilgrimage for Active Peace to inspire people to take an active involvement in world peace. Bokar Rinpoche. where he gave teachings and empowerments. Kalu Rinpoche. he was recognised by His Holiness the Dalai Lama. and soon after enthroned in his monastery in Tibet by the Tai Situpa. prayers for peace on Mt. Shasta and an interfaith dialogue with the spiritual leaders of the worldʹs main religions in India. that was attended by over 65 reincarnate lamas. Tai Situpa. His root‐teacher Karmapa Rigpai Dorje. Saljay Rinpoche. Tai Situ Rinpoche. ʺprompted by the spiritual needs of the people. In 1992. As a person concerned for the future well being of the planet and its people.As a Buddhist master. he regularly tours the world giving teachings and empowerments at the request of the Dharma Centres. 745 . On a more personal level the Tai Situpa is a scholar.In January 2000 the XVII Karmapa. A renowned Buddhist teacher. poet. The Tai Situpa is now guiding his spiritual training in exile near to Dharamsala. A leading spiritual teacher who tours the world. author. to be able to continue his religious studies. architect and geomancer (the science of studying the properties and relationships between the environment. angles. author. Orgyen Trinlay Dorje. and holds long‐term Mahamudra courses to introduce the most profound and sacred of the Karma Kagyu teachings. artist. a campaigner for active‐peace. surfaces and solids). artist. training in turn the next generation of Buddhist masters. poet. the elements and their interaction with lines. India The XII Tai Situpa continues the traditions of the practice lineage of the Tai Situpasʹ. the Tai Situpa both organises and participates in conferences throughout the world attempting to make compassion and wisdom a part of the reality of life on earth. made a daring escape from his monastery in Tibet. calligrapher. architect and geomancer. The twelfth Tai Situpa is the founder and Spiritual Head of Sherab Ling. 746 . Despite the conflict of ideas between his father and the monks about his education. Gyaltsab Rinpoche made the journey to Sikkim with His Holiness. near Lhasa. At sunrise he arrived at the new Rumtek monastery. From generation to generation his family was well known for giving rise to highly developed yogis who achieved their attainments through the recitation of mantras and through Tantric practices. He remained for a while with His Holinessʹ settlement group in the old Karma Kagyu monastery.org Gyaltsab Rinpoche The twelfth Goshir Gyaltsab Rinpoche was born in Central Tibet in Nyimo. In the early 1960ʹs. he began to study the Mahayana and Vajrayana teachings of the lineage with three other high Rinpoches. Gyaltsab Rinpoche was one such offspring who was actually recognized by His Holiness the Sixteenth Karmapa before he was born. In Rumtek these four Rinpoches studied basic ritual rites and texts with private tutors. where His Holiness welcomed him. with his extraordinary vision of what would be truly beneficial. so he took him to the town of Gangtok to study. After these initiations. However.The twelfth Goshir Gyaltsab Rinpoche http://www. all the monks who saw him were surprised at his courage. the young Rinpoche chose to study Dharma in His Holinessʹ monastery instead of remaining at the school. In 1959.kagyu. and teachings by 747 . his father felt that his child should receive a modern education in English. which had been built at Rumtek during the time of the Ninth Karmapa. Rinpoche received several very important initiations from His Holiness. They also studied Mahayana philosophy through investigating numerous commentaries by early well‐known Tibetan teachers and scholars. When he first appeared. and most respectfully received him in the main temple. Just after midnight one night he left his residence in Gangtok and walked the ten miles to Rumtek alone. one complete and unique example had been set up. we are taught that we each must become a truly complete human being. title or position. whether we build for ourselves experiences of happiness or suffering. This fruit of our own actions on both the physical and mental levels can be either positive or negative. In each of their lifetimes. They show us that the difference between an enlightened and an ordinary human being is not one of wealth. Since the time of Shakyamuni Buddha. Great teachers like Gyaltsab Rinpoche show a perfect example to human beings and especially to those who can relate to the idea that one is responsible for oneself and for others as well. practice. For us as human beings the truth is that we develop the fruit of both good and evil by virtue of our own view. As long as we are ordinary human beings we must deal with the truth of that experience.masters of Indian Buddhism whose texts had been translated into the language of Tibet many centuries ago. but only one of seeing the present reality of mind experienced at this moment. beginning from a childhood learning reading and writing and going through the whole process of study. and that no one else is responsible for how we spend our lives. with a youth spent in discipline leading to a fully ripened human being. and habitual reactions. In previous lifetimes all four of these Rinpoches have been great teachers and lineage holders. 748 . the first Sangye Nyenpa. The present 10th Sangye Nyenpa was born in 1964 in Bhutan. shes rab snying po 8th Sangye Nyenpa Rinpoche. dge legs rgya mtsho 5th Sangye Nyenpa Rinpoche. dge legs snying po 4th Sangye Nyenpa Rinpoche. 1st Sangye Nyenpa Rinpoche. bsgrub rgyuʹi bstan dar 7th Sangye Nyenpa Rinpoche. (d. and resides in his monastery in exile in Kathmandu/Nepal. In recent years he fully reconstructed the monastery of Benchen in Tibet.1964) 749 . lung rtogs rab brtan 3rd Sangye Nyenpa Rinpoche. The 2nd and 3rd Sangye Nyenpa Rinpoches stayed mainly in the Surmang (zur mang) monastery of the Trungpa Rinpoches. bkra shis dpal ʹbyor (1457‐1525) 2nd Sangye Nyenpa Rinpoche. He founded the byang chub chos ʹkhor gling monastery in Kham. 6th Sangye Nyenpa Rinpoche.1962) 10th Sangye Nyenpa Rinpoche.The Sangye Nyenpa Rinpoches From RangjungYesheWiki Sangye Nyenpa Rinpoche. dge legs grub paʹi nyi ma. bde legs snying po. Tashi Paljor (1457‐1525) was the root teacher of the 8th Karmapa Mikyo Dorje (1507‐1554). bstan paʹi nyi ma (b. bstan ʹdzin grub mchog 9th Sangye Nyenpa Rinpoche. The 4th Sangye Nyenpa (dge legs rgya mtsho) left Surmang and founded the great monastery of Benchen in Nangchen/East Tibet in a region named Ga. Immediately all obstacles stopped and the construction of Benchen monastery was accomplished very swiftly. he promised to build a special shrine for him. storms. During the cultural revolution in the 1960s Benchen was completely destroyed. But after a few years had passed he left there and began wandering around the countryside. He learned that it was Shing Kyong Kunga Zhonnu (zhing skyong kun dgaʹ gzhon nu). Sangye Nyenpa then approached Rardha Pontsong. as he was meditating. gale‐force winds. propitiating the protector. So he waited for any good omen to occur which would confirm his feelings. that this might be caused by the protector of the Rardha family. the 4th incarnation of Sangye Nyenpa Tashi Paljor and founder of the monastery of Benchen stayed. he noticed a particularly large crow. worship him always and make him the special protector of Benchen and his lineage. It was a small turquoise image of the protector Dorje Bernagchen (rdo rje ber nag can).4th Sangye Nyenpa Rinpoche From RangjungYesheWiki Geleg Gyatso (dge legs rgya mtsho). Construction work began soon thereafter. related all the problems and asked him who the familiy protector was. When the protector finally appeared to Sangye Nyenpa. and right away started a one month retreat. earthquakes etc. It occured to Sangye Nyenpa. making a lot of noise. Sangye Nyenpa climbed up the rock and found the object that the bird had dropped. he immediately proceeded to find out who the land upon which he intended to construct his monastery belonged to. who had not been consulted or asked for permission to build the monastery. The work of men was destroyed by demons in the night. in the great monastery of Surmang. This image was later enshrined in the main shrine of the monastery. As he came near the rock. As Sangye Nyenpa related all that had happened. As he liked it there very much. gave all the land to Sangye Nyenpa and promised to help with the construction however possible. Since then all the followers of the lamas of Benchen monastery benefit particularly from keeping Shingkyong Kunga Zhonnu as their protector. the main protector of the Karma Kagyu lineage. In recent years it was completely re‐constructed by the present 10th Sangye Nyenpa Rinpoche and the 3rd Tenga Rinpoche of Benchen. The owner was a local chieftain named Rardha Pontsong (the Chime Rinpoche living in London is a direct descendant of that family). Sangye Nyenpa went closer to have a look at the bird. As he considered this to be a very good omen indeed. One day he came to a region called Ga. Since this time Benchen monastery has been the seat of the Sangye Nyenpa Rinpoches and other lamas of the monastery. Intrigued by this unusual behavior. 750 . like two of his predecessors. But strange obstacles occured. One day. Rardha Pontsong was immediately very enthusiastic. he saw how the crow dropped something out of its beak and then flew away. He found a particularly pleasant spot and made his camp there. he thought that this would possibly be a good place to establish a monastery. The bird had alighted upon a large rock and danced around on top of it. Dilgo Khyentse Rinpoche has composed a short biography of his brother.H. 275‐306 of his collected works. Benchen Tenga Rinpoche.H. 751 . Dilgo Khyentse Rinpoche and the root teacher of Ven. He was the older brother of H. It is entitled ʺsangs rgyas mnyan sprul dgu paʹi rnam thar mdor bsdus paʹi sa bonʺ and is included in Vol. pp. H. 1. 1962 ) The 9th Sangye Nyenpa Rinpoche who passed away in Rumtek monastery in 1962.9th Sangye Nyenpa Rinpoche From RangjungYesheWiki The 9th Sangye Nyenpa Rinpoche (d. 752 . He is the 10th incarnation of the famous ʺDrubthob Sangye Nyenpa Tashi Paljorʺ [1457‐1525]. Ven. Benchen Tenga Rinpoche and many other masters and had a particularly close relationship with H. The previous 9th Sangye Nyenpa Rinpoche. When the ʺKarma Shri Nalanda Institute of Higher Buddhist Studiesʺ was completed and inaugurated in Rumtek.H. particularly in Europe.H. In recent years he has. Nowadays Sangye Nyenpa Rinpoche is one of the most learned young Rinpoches in both philosophy and tantric rituals. the 16th Karmapa Rangjung Rigpe Dorje. restored his traditional seat in Nangchen. Dilgo Khyentse Rinpocheʹs older brother. Dilgo Khyentse Rinpoche. He completed the full 10‐year study program and obtained the title of an Acharya. the 10th Sangye Nyenpa Rinpoche (b 1964 ) Sangye Nyenpa Rinpoche (sangs rgyas mnyan pa rin po che).E. which was originally 753 .H. Sangye Nyenpa Rinpoche was brought to Rumtek monastery at an early age and was inthroned there by H. Rinpoche was brought up there by the Karmapa. Sangye Nyenpa Rinpoche was among the first to enroll there as a student.10th Sangye Nyenpa Rinpoche From RangjungYesheWiki H.H. the great Benchen monastery. Benchen Tenga Rinpoche. and was recognised as such by H. who passed away in Rumtek in 1962. had been H.E. together with Ven. Following his studies there he stayed on for another three years as a teacher of the institute. He travels extensively in both South‐ East Asia and the West. the 10th Sangye Nyenpa Rinpoche was born in 1964 near Paro Taktsang in Bhutan. H. the 16th Karmapa himself. who was among the closest disciples of the 7th Karmapa Chodrag Gyatso [1454‐1506] and the root guru of the 8th Karmapa Mikyo Dorje [1507‐1554]. At the age of five he began his studies under these and other masters and received many teachings and transmissions from them. which nears completion. Information about Rinpocheʹs recent and future activites can be found at the Benchen. in Pharping near Kathmandu. 2006. Benchen Tenga Rinpoche. The Shedra is situated close to the three‐year retreat center of the Benchen monastery in Nepal. or ʺShedraʺ.org website 754 . which is being looked after both by him and the Ven. On the 15th day of the new Tibetan year. the third three‐year three‐fortnight retreat began there under both Sangye Nyenpa Rinpocheʹs and Tenga Rinpocheʹs guidance. Once completed. He also plans a long‐term study program for western students which he intends to teach himself. Another of Rinpocheʹs projects is the construction of a monastic university. It is scheduled to start operating in early 2007.founded by the 4th Sangye Nyenpa Rinpoche. Rinpoche plans to spend most of his time there teaching. and the close‐by retreat center of Tsadra Rinchen Drak which was established by the first Kongtrul. Together with his contemporaries Jamyang Khyentse Wangpo. he was one of the leading figures in the 19th‐century Rime‐ or Non‐Sectarian movement.The Jamgon Kongtrul Rinpoches From RangjungYesheWiki Jamgon Kongtrul Rinpoche .1995) 755 . blo gros chos kyi seng ge (1954‐1992) 4th Jamgon Kongtrul Rinpoche. an important lineage of Karma Kagyu masters very closely associated with the Karmapas. chos kyi nyi ma (b. 1st Jamgon Kongtrul Rinpoche. The present 4th incarnation was found and recognized in Tibet by the present 17th Karmapa. The seat of the Jamgon Kongtrul Rinpoches was the Palpung monastery of the Situ Rinpoches. blo gros mthaʹ yas (1813‐1899) 2nd Jamgon Kongtrul Rinpoche. Paltrul Rinpoche and Ju Mipham. Chokgyur Dechen Lingpa. ʹjam dbyangs mkhyen brtseʹi ʹod zer (1904‐1953) 3rd Jamgon Kongtrul Rinpoche. 756 . Rinchen Terdzö From RangjungYesheWiki Rinchen Terdzö : ʹThe Great Treasury of Precious Termas. India. gathered by Jamgön Kongtrül Lodrö Thaye with the help of Jamyang Khyentse Wangpo and Chokgyur Lingpa.ʺ 757 . The most well known are his Five Treasuries. among which are the 63 volumes of the Rinchen Terdzö. scholar and writer. Also known as Lodrö Thaye. Khakyab Dorje. he authored more than 100 volumes of scriptures. He was one of the most prominent Buddhist masters in the 19th century and placed special focus upon a non‐sectarian attitude. Yeshe Tsogyal and their closest disciples.ʹ a collection of the most important revealed termas of Padmasambhava. New Delhi. with the addition of several more volumes of termas and commentaries. described it is these words: ʺThe great Treasury of Precious Termas is the quintessence of the ocean‐like teachings of the sugatas (buddhas). the profound Vidyadhara Pitaka of the Early Translation School. Vimalamitra. Padma Garwang and by his tertön name Padma Tennyi Yungdrung Lingpa. Vairotsana. Recently published in 63 volumes by His Holiness Dilgo Khyentse Rinpoche. the 15th Karmapa. Renowned as an accomplished master.1st Jamgon Kongtrul From RangjungYesheWiki Jamgon Kongtrul Lodro Thaye Jamgon Kongtrul(1813‐1899)99). Yönten Gyamtso. the terma literature of the one hundred great tertöns. Khakhyab Dorje who identified and enthroned him (age twelve). he gave teachings. the immediate reincarnation of Old Kongtrul. empowerments. in Samdrub Choling at Dowolung Tsurphu. the seat of his predecessor in eastern Tibet. alias Jamgön Palden Khyentse Özer. 1952. He passed away in his forty‐ninth year. such as the Rinchen Terdzö. Rangjung Rigpe Dorje. 758 . He passed away on the tenth of May. He resided at Tsadra Rinchen Drak. and he rebuilt the retreat center of Tsadra Rinchen Drak (his residence above Palpung Monastery. was one of the most renowned Mahamudra masters and transmitted the innermost teachings to the 16th Karmapa. He received the full education and lineage transmission from the Karmapa. Among his other teachers were Zurmang Trungpa Chökyi Nyinche. Many times over. and reading transmissions from the old and new traditions. reborn as the son of the 15th Karmapa. in 1902. He attained realization of the ultimate lineage.2nd Jamgon Kongtrul ‐ Karsey Kongtrul From RangjungYesheWiki Karse Kongtrul Palden Khyentse Özer (1904‐1953) Karsey (1904‐1953). Jamgon Kongtrul Rinpoche to Karma Triyana Dharmachakra. in order to celebrate the visit of H. and wore the mantle of regency with humility and great dignity. it was abundantly clear that His Eminence is an awakened heartfelt son of His Holiness Karmapa. His entire life example manifested the perfection of a great bodhisattva.ʺ Also included in this memorial to H.ʺ Following the passing of His Eminence Jamgon Kongtrul Rinpoche. Khenpo Karthar Rinpoche gave a short teaching on the life and activity of Jamgon Kongtrul The Great. Extraordinary signs accompanied his birth. After the passing of His Holiness the Sixteenth Gyalwa Karmapa in 1981.In 1984.E. his devotion to His Holiness the Gyalwa Karmapa was unsurpassed. he was especially dear to students in the West who had the immeasurable good fortune to see or hear him during his short life.ʺ 759 . Revered by disciples of His Holiness Karmapa throughout the world. Jamgon Kongtrul Karma Lodro Chokyi Senge was a translation of the Guru Yoga for the III Jamgon Kongtrul Rinpoche. and was a frequent visitor and teacher. Bokar Tulku Rinpoche as ʺA Brief Biography of His Eminence Jamgon Kongtrul Rinpoche. The life story was written by the Ven. In the absence of His Holinessʹ physical manifestation.E.The third Jamgon Komgtrul Rinpoche http://www. Jamgon Kongtrul Rinpoche became one of the foremost holders of the Kagyu Lineage. Jamgon Kongtrul Rinpoche virtually adopted Karma Triyana Dharmachakra. the Ven. called ʺBillowing Clouds of Blessing. concluding that for ʺthose who had the good fortune to experience [His Eminence the III Jamgon Kongtrul Rinpocheʹs] presence and teachings during his short visit to the United States.kagyu. his life story was published by the Jamgon Kongtrul Labrang at Rumtek as an offering of Dharma for free distribution.org Jamgon Komgtrul Rinpoche The third Jamgon Komgtrul Rinpoche was born in 1954 to a prominent Lhasa family. Even at an early age. 760 . he was the crown jewel in the rime (nonsectarian) movement of Buddhism in Tibet. which incorporated a great number of teachings from both the old and new traditions. and in particular. he passed away. having accomplished great deeds for the benefit of the teachings and sentient beings. and he rebuilt the retreat center of Tsatra Rinchen Drak [his residence at Palpung Monastery]. activity. which focuses on the Mahamudra as it is elucidated in the special teachings of the Kamtsang Kagyu. the second Kongtrul. 1813. Such as the appearance of birth and death: I bow to you. and it became his responsibility to explain and compose texts. such as the Rinchen Ter Dzo. He passed away on the tenth of May. and the path of liberation. These were all brought together in Lodro Thayeʹs great living Treasuries of Knowledge. and the 761 . In the garden of Samdrub Choling at Dowolung Tsurphu. whose aspirations. Khakhyab Dorje. the unexcelled heart center of the dakinis. He was born on December 14. supplying it with everything needed. Your wondrous nirmanakaya. Yet in order to train disciples. and activity. to Sonamphel and Tashitso in front of Mount Pema Lhatse. complete with all the marks of the Buddha. miraculous illusions. the path of skillful means. Predicted by the Buddha. Like a second Buddha. The name of the third Kongtrul incarnation is spoken with reverence as Jamgon Lodro Chokyi Senge. he gave teachings. The true nature of the vajra realm is unchanging and permanent. Lodro Thaye became learned in the ten ordinary and extraordinary branches of knowledge. He studied. through his teaching. 1899. practice. and accomplishments for the precious Dharma and sentient beings in general. At the age of eighty‐seven on January 19. You display inconceivable. mastered. Jamgon Kongtrul Lodro Taye was one of the most brilliant stars in the galaxy of scholars and siddhas from Tibet. Rests in meditation like a sun in the space of luminosity. and teachings of pure vision. perfect guide of unequalled kindness. Many times over. the land of snow. Khyentse Ozer. was born in 1902 as the son of the Fifteenth Karmapa. he served all traditions of Dharma without any bias. 1952. and practiced to perfection the treatises of the sutras and tantras in general. Khyentse Ozer attained realization of the ultimate lineage and became the root guru of the Sixteenth Gyalwa Karmapa. which includes the Six Yogas of Naropa. of whom he was the heart son as well. the Five Treasuries. including the lineages of oral teachings. hidden treasures (terma). and reading transmissions from the old and new traditions. empowerments. one of the eight sacred places in Kham (Eastern Tibet). Namo Guru Mati Dharma Singha Ye. At this time I have composed the mere seed of a biography To inspire the faith of myself and others. starting with reading. especially those of the Karma Kamtsang. he was enthroned by the Gyalwa Karmapa at the monastery in Rumtek. Jamgon Rinpoche as a heart son was inseparable from His Holiness. and time would be predicted by the Gyalwa Karmapa. 1954. and when he was one year and five months old. a great scholar and holder of the Vinaya. the Sixteenth Gyalwa Karmapa wrote the following prophesy: In the central part of the country. he received the name Jamgon Lodro Chokyi Senge. both in general and specifically. At that time. His father was Tsering Tobgyal of Sadutsang. the male wood horse year of the sixteenth cycle. chanting and musical instruments pertaining to the practices of Guru Rinpoche. parents. and his mother was Pema Yudron. who supervised his education right from the very beginning. he received from His Holiness the Sixteenth Karmapa getsul ordination along with Shamar Rinpoche and Tai Situ Rinpoche on the fifteenth of Saga Dawa (the fourth Tibetan month) of the male fire horse year at Rumtekʹs Shedrub Chokhor Ling (Dharma Chakra Centre). With the fatherʹs name De and the motherʹs Pema. Yonten Phuntsok. Jamgon Rinpoche then studied a great number of texts. Jamgon Rinpoche was born on the first of October. and the lama dances. Jamgon Rinpoche was formally recognized and offered robes and his title. From then onwards. Vajrakilaya. many wonderful signs appeared to his mother. a cabinet minister in the Tibetan government. the incarnation of Lotsawa Vairocana. He will give life to all Buddhist traditions And especially to the lineage of Gampopa. As his last testament. stated that his reincarnation would be in Central Tibet and that the household. the previous Jamgon Kongtrul. have been a wondrous light in these dark times. Raising the victory banner of the teachings. From a wealthy family of pure ancestry. Sikkim. and memorizing texts. preparation of mandalas. His further studies also included all the tantras of Marpaʹs tradition. Accordingly. 762 . Tenpay Gocha Ngedon Gyurme Trinle Kunkhyab Pelzangpo. repeatedly requested the Sadutsang family to entrust the tulku to his Labrang (monastic organization). surrounded by snow mountains. from whence the Dalai Lama guided the spiritual and temporal life of Tibet. and he was recognized without any doubt as the reincarnation of Jamgon Kongtrul by His Holiness the Dalai Lama and the Gyalwa Karmapa through the vision of their stainless wisdom. According to this vajra prophesy. Under their direction. Before and after his birth. At the age of six. with Thrangu Rinpoche. a family of wealth and high reputation. in Lhasa. Khyentse Ozer. the daughter of Sawang Ngawang Jigme Ngabo. At last they consented. and others. writing.Kagyu lineage in particular. A boy of the wood horse year with excellent signs Is without any doubt Jamgon. the Treasurer of the former Kongtrul Rinpoche. in a first letter of recognition. At the age of thirteen. and devotion for his spiritual teachers. countless other teachings of the old and new traditions. all the empowerments. Dorje Pagmo. and leader of all those who hold ordination. such as the Five Great Treasuries. the source of all paths and practice. Demchok. and so forth. which are the foundation of the Mahayana path. embodiment of all refuges. and received from them many teachings of the sutra and tantra traditions. Believing them to be the very foundation of the Dharma. and especially. Mahamudra. and so became a great holder of the Vinaya. the Root Text of Mahamudra. Jamgon Rinpoche received the Bodhisattva Vows. At the age of twenty. which is the heart blessing of the ultimate lineage. He gave the ordinations of getsul and gelong to about three thousand monks in India. and becoming a great one himself. Rinpoche served His Holiness perfectly and received from him all the profound oral instructions. Tibet. his relation to the Gyalwa Karmapa. who acted as the khenpo or abbot for the occasion. he received full gelong ordination at the Dharma Chakra Centre from His Holiness the Sixteenth Gyalwa Karmapa. respect. Nepal. the realization of Mahamudra. He continually practiced the many aspects of a bodhisattvaʹs path‐‐the six paramitas. Jamgon Rinpoche took gelong vows along with Chamgon Situ Rinpoche and Khyabje Gyaltsab Rinpoche and was assisted by a master of procedure and other monks to complete the necessary number. Jamgon Rinpoche had great faith. Especially. greater than that even for the Buddha himself. and explanations for Gyalwa Gyamtso. the four ways of gathering disciples. In particular. protecting them as if they were his own eyes. respect. Jamgon Rinpoche always guarded carefully these precious Vinaya rules. the second Shakyamuni of this degenerate time. teachings ranging from the Mahamudra Preliminary Practices of the Kamtsang tradition.Jamgon Rinpoche received from Khyabje Kalu Rinpoche. both the worlds of the East and West. reading transmissions. From His Holiness the Gyalwa Karmapa. since he is master of the qualities of discipline and learning. from both traditions [of Nagarjuna and Asanga]. and pure vision. reading transmissions. on the fifteenth day of the first month (the month of miracles) in the female water ox year. master siddha and the activity emanation of Jamgon Lodro Thaye. the great empowerments of Kalachakra and Rinchen Terdzo. the Five Golden Teachings of the Shangpa Kagyu. and at different times. was transferred to him and he became a great siddha. and so forth‐‐training in the extensive activity of the bodhisattva. and explanations of the Kamtsang Kagyu. 763 . well‐versed in the pitakas. was one of total devotion. up to empowerments. the Six Yogas of Naropa. After His Holinessʹ paranirvana. Jamgon Rinpoche visited Tibet in 1984. lamas. left. and established the Rigpe Dorje Foundation [in the United States. he gave empowerments and teachings to a vast gathering of monks and lay people. and the ordinations of getsul and gelong to about one hundred. and monks. including the statues and so forth for the shrine hall. ten of whom are involved in a three‐year retreat following the tradition of the golden Dharma in the Shangpa Kagyu. and Southeast Asia. Jamgon Rinpoche continued to travel to Europe and Asia.H. Not only did Jamgon Rinpoche provide for all the furnishings of the entire building. he gave the great Kalachakra empowerment to the monks and lay people of Rumtek and donated funds to start a yearly Kalachakra practice session. Furthermore. He then visited Lhasa and Tsurphu Monastery [the Seat of His Holiness the Gyalwa Karmapa] where he gave empowerments and teachings to monks and lay people. he began the practice of l00 million recitations of the Vajrasattva mantra every year on the occasion of Saga Dawa (the fifteenth day of the fourth Tibetan month). Europe. Canada. For the same reason. Jamgon Rinpoche accompanied His Holiness the Gyalwa Karmapa on a tour of numerous places in America. 764 . and consecration. Jamgon Rinpoche built a Sidok Stupa with the proper measurements. H. In 1984. mantras. and advice. where there are now about fifteen monks practicing. comprised of many tulkus. Through empowerments. but he also found the means to support about 150 students. he generously gave teachings for three different types of students in accordance with their needs and so became like the medicine that restored the teachings and healed sentient beings. with Jamgon Rinpoche in the original shrine room at KTD In 1974. Rinpoche constructed a new monastery at Lava in Kalimpong [West Bengal]. explanations. the XVI Karmapa. and at Palpung Monastery. and presently about 108 monks reside there. In 1982. towards which he donated all the offerings that were made to him. he started the construction of a new building for Karma Shri Nalanda Institute and it was inaugurated in June of 1987. Likewise. following the wishes of His Holiness. and France] and the Paramita Charitable Trust [in India. in 1988 he started the construction of Phullahari Retreat Center in Nepal. in order to counteract obstacles to the swift return of His Holiness the Karmapa. In 1990. In 1988. he was able to obtain permission for the reconstruction of Tsurphu. to further his activities of social welfare for the benefit of others]. dharanis. and ordained about 500 monks with getsul and gelong vows. learning. Next he travelled to Damkar Monastery in Nangchen where he again gave the Kalachakra empowerment to about 1. tantras. his devotion to his root guru. and humility. he journeyed to Palpung Monastery and gave the great Kalachakra initiation to about 550 lamas and tulkus of the area. a primary school. including lamas and tulkus. with whom he related. Jamgon Rinpoche returned to Tibet and visited Derge Gonchen where he gave an empowerment.ʺ From childhood. and genuine concern for the well‐being of others that were so much a part of him that they became inseparable from his name. designed. Jamgon Rinpoche offered mantras and dharanis to fill the new statue of the Buddha in the main shrine hall of Rumtek Monastery and gilded the whole statue to create an auspicious connection for sustaining pure samaya.ʺ In brief. discipline. he naturally had all the qualities of a noble being. With clear wisdom of the world and Dharma. and many others. As a sign of having genuinely realized these teachings. modesty. He also gave getsul and gelong ordinations to about 550 people. Jamgon Rinpoche always showed the qualities of constant friendship. respect. ʺNow I have fulfilled all the wishes of His Holiness. As his last activity. and to support the Sangha and the poor and needy. which he had sponsored. his disciples. To his attendants and all those. and inaugurated the Jamyang Khang. humility. and lay people of Rumtek. and gratitude. but do not respect or give devotion from our heart. should always remember this perfect life story of our supreme guide and seek to emulate it with faith. from specific and general traditions. the one rich in faith. he gave the Kagyu Ngakdzo empowerments to the monks. pure vision. Thereafter. which we take when we need it. He never tired nor was careless for a moment in attending to the physical needs or following the commands and wishes of his lama. nuns. Once he had consecrated the statue. their commentaries and oral instruction. His life is a great teaching to people like us who treat the Dharma and the lamas like water by the roadside. he had perfected all these qualities that are esteemed in this world. and guided them onto the right path through direct and indirect means. He constantly fulfilled the wishes of others through giving away all that was offered to build monasteries. was fully equal to that of all the previous lineage holders of the Kagyu tradition. loving‐ kindness. modesty. Kyodrak Tendzin. Dodrak Tulku. Jamgon Rinpoche studied numerous sutras. and made donations to them. and especially. With great respect he served His Holiness even to the point of cleaning his bathroom and sweeping the floors with his own hands. cut through the net of their doubts. Demon Tulku. and many others. establish centers of learning and practice. to create representations of the Buddhaʹs body.In 1991. Vajradhara Gyalwa Karmapa. In 1992.000 Sangha members. Drukpa Tulku. such as Shangu Tulku. His faith and pure vision of his teachers was unparalleled. speech and mind. Salga. he displayed the qualities of faith. and constructed. and pure vision. he soothed the mental sufferings of others. Jamgon Rinpoche told his attendants. source of all qualities. intelligence. reconsecrated the old and new Derge Printing House. high or low. We. 765 . including Sangye Tendzin of Japa Gonzhab Surmang Tentrul. generosity. to Jamgon Kongtrul Rinpoche one can say: ʺI pray to you. Yet. Karma Ngedon Chokyi Lodro. whose devotion is inspired by this life of Jamgon Lama. on the 5th of May. At the age of thirty‐eight. we are unable to know the profound methods for benefiting sentient beings in the right time and place. and activities. May we persevere in practice and complete the path. and in particular. We should always turn our minds towards praying that his perfect incarnation will swiftly return. his passing has been an unbearably sorrowful event for all his disciples and those who knew him. Yiwang Samten Chokhor Ling. we should always look at his life with pure vision. and mind. 1992. 766 . 1992 in Sikkim. great faith and devotion. From now until enlightenment. Giving up what is negative and perfecting the positive. Sarva Mangalam. Therefore. and that his life and activities will be brought to perfection following the aspirations he has made for the Dharma and sentient beings. Tenzin Dorje and Sonam Chophel. Following the request of Jamgon Kongtrul Rinpocheʹs attendants. aspirations. supreme Lama. due to the obstructions for Buddhism and people in general. Considering his age. speech. This was translated by Ringu Tulku and Michele Martin during May. as ordinary people with limited understanding and realization of how things truly are. this was written by Bokar Tulku. qualities. and try to attain in our lifetime the supreme achievement of Mahamudra through receiving in our mindstream the blessing of his body. at Rumtek Retreat Center. May we always serve and rely on you. learning. for the Kagyu tradition. Jamgon Rinpoche suddenly passed away. preserve. but rather a philosophical movement which seeks to establish. the re‐establishment of a rule or principle that had always been present in Tibetan Buddhism. which was not the case. It seeks to unify the various traditions and their philosophies into one coherent school of thought. also a venerable master of the rimé tradition. while Wangpo had been raised within the Sakya order. gone so far as to forbid studying one anotherʹs scriptures. the free encyclopedia The Rimé movement is a Buddhist school of thought founded in Eastern Tibet during the late 19th century largely by Jamyang Khyentse Wangpo and Jamgon Kongtrul Lodro Thaye. but rather continue practising as their regular tradition would ascribe. appreciating their differences and emphasising the need for variety. It is considered important that variety be preserved. Khunu Lama Tenzin Gyatso and Dilgo Khyentse Rinpoche are recent Rimé masters. the latter of whom is often respected as the founder proper. It was initially created to counteract the growing suspicion and tension building between the different traditions. is represented today in the teachings of Lama Surya Das. which combined expresses the idea of unification. in many places. both from different schools. The Rimé movement therefore is often mistaken as trying to unite the various sects through their similarities. and cultivate dialogue between varying traditions. and both Wangpo and Thaye were instrumental in reinitiating dialogue between the sects. Two of the founding voices of Rimé were Jamyang Khyentse Wangpo and Jamgon Kongtrul Lodro Thaye. and therefore Rimé teachers are generally quite careful to emphasise differences in thought. while also establishing a dialogue which would create common ground. At the time. and that misunderstandings due to ignorance should be immediately alleviated. giving students many options as to how to proceed in their spiritual training. Rather. Students who associate with Rimé do not leave their old traditions. with the late Chogyam Trungpa helped establish Tibetan Buddhism in Britain. as opposed to sectarianism. literally: non‐sectarian The schoolʹs name is derived from two Tibetan words: Ris (sectarianism) and Med (refutation). which at the time had. Tibetan schools of thought had become very isolated. but that had been de‐emphasized or forgotten. Thaye was from the Nyingma and Kagyu traditions. Rimé became thereafter an integral part of the Tibetan tradition. That is: to ignorantly criticise other traditions was wrong. and is responsible for a large number of scriptural compilations. The lineage of the late Nyoshul Khenpo Rinpoche. known for their public influence and as being advisors to the 14th Dalai Lama. both of whom gave extensive teachings from the works of Jamgon Kongtrul Lodro. 767 . Rimé was designed to recognise the differences between traditions and appreciate them. and continues to be an important school of philosophy in Tibetan Buddhism.Rime movement From Wikipedia. Jamyang Khyentse Chökyi Lodrö. to some extent. Rimé was. Rimé is not a spiritual lineage. as well as Akong Rinpoche who. Other modern adherents include the late 16th Karmapa and Dudjom Rinpoche. Rimé: Wylie: ris med. 768 . Regarded as one of the major tertöns in Tibetan history. also known as the glorious Yeshe Rölpa Tsal.ʹ Account by Jamgön Kongtrül Lodrö Thaye. as well as in the general predictions of Ratna Lingpa. Bearing the name Ratna and Orgyen. was prophesied in Orgyen Drimey Kunga’s Tsemar revelation with the following words: Between the mountain passes of upper Yor and Dra. There will appear a Dharma Lord. KA page 643‐658 Chokgyur Dechen Zhikpo Lingpa. from the Rinchen Terdzö Vol. Accordingly. Who will have the benefit of supreme Dharma treasures.Chokgyur Lingpa From RangjungYesheWiki Chokgyur Lingpa Chokgyur Lingpa (1829‐1870). his termas are widely practiced by both the Kagyü and Nyingma schools. Chokgyur Lingpa means ʹSanctuary of Eminence. his 769 . the incomparable incarnated tertön who was an emanation of Prince Damdzin Murub Tseypo. in the area of Gomdé Dranang which connects with upper Yor in the southern part of Dokham. an emanation of Padma’s mind. as one of 25 holders of the Dharma: A bearer of the name Norbu will appear in the southern direction of Kham. In these ways he has been clearly mentioned. A treasure revealer and contemporary of Jamyang Khyentse Wangpo and Jamgön Kongtrül. In similar words and meaning he was also mentioned in the scriptures of Rongtön Pema Dechen Lingpa. ” Having given this prediction. in accordance with the Guru’s prophecy.” he admonished and thus implicitly entrusted him with the terma lineage. reading transmissions and instructions of both Sutra and Tantra. he went to the monastic seat of Palpung. [646] In private. From early age. he displayed the wonderful behavior of a noble being. belonging to the Sarma and Nyingma schools. When he reached the age of 25. he met with Situ Rinpoche Pema Nyinchey Wangpo and offered him the Kilaya known as Wangchen Shepa and others. He appeared to become extremely learned in all of these topics with very little effort. you are Norbu Tendzin. he vanished like a rainbow. And it was to these parents that he took birth on the 10th day of the six month in the year of the Male Earth Ox. from numerous teachers and mentors — including the Gyalwang Karmapa and the Drukchen. he received the novice precepts from Taklung Ma Rinpoche. His mother was Tsering Yangtso. as well as innumerable types of instructions in dance. Will maintain the line of conquerors and plant the banner of practice. The tuft of his hair was offered to Künzang Choktrül of Lho and here he received the name Könchok Tendzin. Guru Rinpoche said]: “The place is called Manika. Without being encouraged by anyone else. chanting and the use of musical instruments. bestowed upon him the thorough reading transmission and blessings for a portion of Lama Gongdü known as Tukdrub Tsawa Martag and the practice text by the name Metok Trengdzey. Tsuklag Chökyi Gyalpo. which he gladly accepted. This is the name under which he was widely known until much later. in the miracle month of the year of the Water Ox. proportions. At this time. This created the auspicious circumstance for dispelling obstacles and stabilizing his life. 770 .father was Pema Wangchuk. While at the age of 13 he once went to a location known as Manika to play. Therefore you will become exalted in this world. The Secret Prediction (gsang lung) mentions this: These are the Dharma holders who will appear at that time: At the summit of Glorious Mountain. a holder of the tantric precepts. and that fits with the meaning of the prediction above since Ratna is Sanskrit for Könchok. accompanied by rainbow lights and other auspicious signs. on the left bank of the golden river. he was bestowed advice on the necessity to perform the practices of the termas and to keep their secrecy for the complete length of time. An emanation of my speech. One after the other. who was the eighth Pawo. by the name Pema Nyinchey. He received both the explanatory and applied transmissions. and the khenpos and masters at Surmang — he received empowerments. he undertook to do many practices. “It would be excellent for you to practice this. belonging to the Achakdru family who were ministers and Nangchen Chinghu. He was named Norbu Tendzin. [In response. Orgyen Rinpoche appeared in person and pretended to ask about the name of the place and other questions to which he offered the replies. He will hold up a torch in the darkness of the final age. the Drigung Choktrül. and here. [645] and the valley is called Arya Nang. and he learned both reading and writing with minor hardship. as well as their Dharma heirs. At that time most of the lotsawas and panditas. he will uphold the teachings for 90 years. assisting each other. After a while he received the bodhisattva vow and several other profound teachings from the great pandita and bodhisattva Dabzang Tulku. and accordingly. Through this he dispelled outer. headed by Tukchen Deshek Kündü. their karmic traits will gradually awaken. With Chokgyur Lingpa was the age of 27. During the empowerment for the Wishfulfilling Jewel of Yangtig (yang tig yi bzhin nor bu). If that link is not arranged. In particular.Perfect the practice of longevity. And there will be numerous disciples who achieve siddhi. inner and innermost prediction manuals mention this with extreme clarity. as well. Lhasey. And. This master. When he was given the entrustment to the life‐force of Ngaksungma (Ekajati). but be revealed by man with aspirations. this master bestowed upon him the grand empowerments of the 771 . considering the link they shared from any previous lifetimes. during the ninth month of the year of the Wood Rabbit. “After three years I will give both master and disciple a great siddhi!” she said. it will be your last incarnation. Applying these in their own experience they will effortlessly attain accomplishment. inner and innermost obstacles. If the right circumstances arranged. In particular. Without reservations he should entrust himself fully. There will teach the direct application of the Secret Mantra instructions. They will connect with all the ultimate of my instructions And they will meet me in person in their pure visions. as well as many terma teachings. will assemble. Accordingly. and reach the age of 85. the grand empowerments of Kilaya Yangsang Pudri and after that the empowerment for Kilaya of the Khön tradition. King and disciples. he (Chokgyur Lingpa) had extraordinary pure visions such as seeing the master as the great pandita Vimalamitra in person and he recognized awareness in its naked state. who is the crown jewel of the ocean of learned and accomplished masters in the Snowy Land. From myself (Jamgön Kongtrül) as well. the magnificent occurrence took place that felt as if the earth was shaking and he beheld Ekajati in person. many other circumstances will become spontaneously present. The outer. as the very first. the Basic Framework of Auspicious mentions: The profound termas concealed at Sky Treasury Will not stay idle. in the ninth month. he received most of the Nyingma Kahma. That was the omen for revealing the Three Sections of the Great Perfection (rdzogs chen sde gsum) in the future. and a master of the entirety of Shakyamuni’s teachings. Lhasey will meet him when he is 25. bestowed. he went for the specific purpose of meeting with the lord guru Jamyang Khyentse Wangpo. primarily the empowerment and explanation for the Magical Net of the Peaceful and Wrathful Deities. these types of primary auspicious links were kept intact. the ruler and his sons will meet. [* so so la gtan tshig yod par snang]. the four mentors of the greatest kindness. Profound termas in actuality and in mind. at the secluded place of Yarkhyil. as well. primarily by staying in strict retreat for three years at Ogmin Karma. In the past.Nine Deities of Vishuddha. the lord guru (Jamyang Khyentse Wangpo) as well received the ripening and liberating nectar of these new treasures. Pema Garwang Lodrö Thaye who was his vajra master for the innermost tantric precepts. The lord guru (Jamyang Khyentse Wangpo) had the profound terma by the name Tukdrub Deshek Düpa and not only were they of identical meaning but for the most part the words also corresponded. Many auspicious circumstances were arranged such as the appearance of several address lists of termas. and hearing lineage. Through this he manifested boundless signs of accomplishment. During this empowerment he saw in a vision that the Guru Heruka dissolved down through the crown of his head and the knots at his heart center were untied. In this way they became great treasure revealers. Pure vision. 772 . the Prophecy for the Three Sections of the Great Perfection mentions: Transmitted from one to the other unbrokenly. he had not decoded to the full extent the symbolic writing of Tukdrub Barchey Künsel but now he understood them without any difficulty. definitive meaning. By the power facts he proved to have become a great master who had gained mastery over the four kinds of activity. Rediscovered termas and termas of recollection. these two great treasure revealers. were each endowed with seven transmissions of profound teachings that can be specified from the three aspects of Kahma. These are the seven kinds of transmission Received as the heritage of the father king and his son. Persevering in the various levels of practice. Beginning from remaining in the recitation retreat of the most profound Könchok Chidü. Therefore. he followed the command of the guru and practiced. together they established without any hindrance [these termas] in the manner of combining them as mother and child. In particular. According to this and many other predictions.” This means that he accepted these teachers: Taklungpa Ngawang Tenpey Nyima who was his preceptor for the outer vows of individual liberation. Terma and Pure Vision. competition stage and the great perfection. To quote the Lord’s (Chokgyur Lingpa’s) own words: “first. he reached perfection in the experience of development stage. Datrül Karma Ngedön Tenpa Rabgye who was his spiritual guide for the inner bodhisattva trainings. vajra songs poured from him unobstructedly. [649] and he enthroned (Chokgyur Lingpa). and Pema Ösel Do‐Ngak Lingpa who was his road guru of the ultimate. undisputed and renowned like the sun and moon. And exceedingly unfold the sunlight and of the profound and the extensive teachings. When they performed the terma practice together. With trust in each other. Beginning from this time. They will be augmenters for the teachings in the dark age. they had boundless pure visions including being accepted by the Guru and consort in actuality. emanations of the father and son. the two statue representations. and the ornaments of Sengdrok — it is renowned that he had 37 eminent termas. sater. the statue representative of Guru Rinpoche. as well as the vajra. skullcup and mirror that were the insignia for Gongdü. bodily representations and hand emblems. revealed from Yegyal Namkhadzö. sacred substances. that are the subsidiary parts to that. he revealed numerous and minor termas of material articles as well as the various types of prediction lists known as khajang. The primary ones were: Tukdrub Barchey Künsel revealed from Danyin Khala Rongo. 773 . the profound termas of this lord. capable of bringing forth texts with a wording exactly like the root texts of Kahma. belonging to his personal fortune. from Dragkar Dzongchung. the sacred teaching known as the Seven Jewel Cycles. being witnessed by everyone. the Lotus Magical Net of the Great Compassionate One and Overturning The Depth Of Samsara revealed from Khandro Bumdzong. and not only did he explain and propagate many times the three aspects of Do. including Do and Gyutrül and so forth. Gyü and Sem. they as well belong to the Kahma transmission. the tantras and statements. from each terma place he revealed an exceedingly great number of teachings. Tukje Chenpo Pema Tsuktor revealed from Nabün Dzong. the Tukdrub Dorje Draktsal and the Five Essential Cycles (Nyingpo Kor‐Nga) a revealed from Karmo Taktsang at Rongmey. [652] Kabgye Deshek Kündü and the profound Refined Gold of the Great Perfection revealed from the Turquoise Turtle Cave on the southern slope of Yegal. they were indisputable. the Demchok Sangye Nyamjor revealed from Rudam Gangtrö. Mamo Chidü revealed from Karmey Paldeu. the 24 sadhanas that were the personal practice of Damdzin. For the most part. including the Seven Cycles of Pacifying revealed at Drak Yangdzong. Nevertheless. When he was 13 years old he revealed. The second is the earth termas.The first of these is the long transmission of Kahma. the Seven Cycles of Profound Practice revealed from the slope behind Ogmin Karma. As indicated by these. these were revealed as public termas and. In that sense. yangjang. nejang and nyingjang. but as well. the sacred teaching known as the Three Sections of the Great Perfection (Dzogchen Desum) in revealed from the Lotus Crystal Cave at Meshö Dzomnang. were wonderful and unprecedented. He [Chokgyur Lingpa] received for the most part of what is currently in existence. From that time onwards and until at the age 39 years [651] — when in accordance with the prediction lists and encouragement of the lord guru. the Sacred Teaching in Six Scrolls revealed from the upper and lower cliff of Sengchen Namdrak. the principal Tukdrub known as Gongpa Kündü. Tukdrub Yishin Norbu revealed according to the command of the precious lord guru Jamyang Khyentse Wangpo from Norbu Pünsum at Kela. he revealed from the Norbu Pünsum at Tsikey. This lord received a transmission through the power blessings for Gurdrak Hungmar Nyingtig from his previous lifetime as the great treasure revealer Sangye Lingpa.In short. While he was opening up the terma place of Riwo Wangzhu. he had 100 terma places of body. speech. as is clearly mentioned in the prediction scriptures. jedren. corresponding to the above. Nyengyü. he established in writing detailed instructions for the nine yoga exercises for training in Gongdü and these are still in existence. he had addition of the Great Pandita in the practice gave of Vimalamitra. The seventh transmission. that are a subsidiary part of the earth treasures. which stems from the mind treasure. both the principal and subsidiary types of the 25 major sites of Dokham according to the list which he revealed from Pawo Wangchen Cliff. mind. dagnang. Based on Jetsün Tara three times bestowing of upon him confirmation by uttering three times “Lekso!” he established in writing the Profound Essence of Tara. he also revealed three types of materials for image representations of Guru Rinpoche and so produced numerous copies of these images. He and he was given the Profound Essence of Vimalamitra and this instruction is still existing. When the master remembered his past life when born as Nub Khulungpa Yönten Gyatso. [653] He also received the transmission for the short lineage of the Secret Practices of Mother Tantra (ma rgyud gsang baʹi lam khyer) of the dakini Kunga Bumpa. The various visions and prediction he received successively. but here I feel that this much detail will be sufficient. 100 termas of Heart Essence (snying thig). These include the ceremonies 774 . yangter. These and other deeds were an amazing wonder. The six transmission is that of pure perception. qualities and activities. gongter. are many. the practices to invoke the guardians of the Dharma treasures to carry out their activities. is that of hearing lineage. he was given the instruction of Lung Dorje Köpa as the final testament when Nubchen was passing on. Chokgyur Lingpa performed approximately 33 drubchen ceremonies endowed with the four aspects of approach and accomplishment. The fifth transmission was recollection. He also wrote down a brief version of the Khapo of Nub. as well as receiving the mandate for numerous substances that bring liberation through taste. and the various versions of different lengths of his pure visions in which he went to the Glorious Mountain of Chamara. The third transmission are the rediscovered treasures. The forth is the profound mind treasure. the ripening and liberation for which he bestowed upon me. There were also the way of reciting the Rulu mantra as well as numerous types dances. In a pure vision Chokgyur Lingpa went to the Glorious Copper‐ Colored Mountain. where he received from Orgyen Rinpoche the instructions of Ati Zabdön Nyingtig which was then committed to writing. He also opened up for many sacred places. Thus I have here briefly written down his life story endowed with the seven transmissions. As termas. By remembering his past life as Sangye Lingpa. the Drigung and the Taklung. and at the confluence of the Tsichu and Kechu rivers. As exemplified by the medium length sacred dances of the Yangpur drubchen performed yearly at Ogmin Tsurphu. His giving of liberation through taste permeated everywhere throughout the central and surrounding regions of Tibet and Kham. This happened at the age of 42. In all these places he built temples with shrines and shrine objects. practice and activities of the twofold doctrines of Sutra and Tantra. due to the auspicious circumstances being arranged. glorious Chuwori and many other places. He and others performed the funeral ceremonies with lavish rituals of offerings and rituals for fulfilling the master’s wishes. primarily the Tukdrub Barchey Künsel. In particular. considering a greater purpose elsewhere. at the Neten Gang Ridge. the wonderful ritual performance was held at Palpung.performed at his own seats and when he was invited to function as vajra master for assemblage ceremonies in other places. 775 . he displayed the manner of falling sick and had the pure vision of journeying to the pure buddha realms. he established a sangha congregation and the ongoing teaching and practice of Sutra and Tantra. He bestowed the profound teachings of ripening and liberation. his heart disciple and son who was predicted as being the emanation of Namkhai Nyingpo of Nub. most of his ten primary holders of the teachings propagated immensely the activities of the terma teachings. was constructed and here his entire body was placed. As stupa receptacle made of gilded copper. while displaying wondrous miracles such as earthquake and rainbow lights. Shechen and Dzogchen. Katok. the size of several stories. Katok and Dzogchen. By doing so he pacified invasions and other upheavals and was able to accomplish the vast predicted activities of ensuring happiness and well‐being for the entire country. and the Nyingma masters headed by the throne holders of Mindroling. In the two latter places. Having completed these deeds. His main seats were at Karmari Mountain. as well as the glorious Sakyapa and so forth. [655]. both directly and indirectly. Hepori. upon all the holders of the teachings without sectarian restrictions: the Kagyü hierarchies headed by primarily the Gyalwang Karmapa and the Drukchen. It was a drama performed to commemorate “The Abbot. His main lineage holder was Gyurmey Tsewang Drakpa. the Master and the Dharma King” with a threefold aspects of teaching. Gyurmey Tsewang Drakpa also completed the building of the seat at Tsikey Norbu Ling which had been only begun. it is evident that the major and minor aspects of the teachings of these treasures flourished to increase the degree by holding drubchö ceremonies at numerous monasteries. he entered into the composure of the peaceful basic space. On the first day of the fifth month. Palyül. He performed the Kanen Rabji and Nechen Jinbeb in the most important places of Tibet and Dokham including Samye. in the year of the Male Iron Horse. he established in writing the Dharma cycle on auspicious coincidence and in accordance with its meaning. Among the Ten Teachings to Ensure the Welfare of Tibet and Kham. [657] he performed the service. After meeting him. For one month he kept the samaya seal of secrecy. In this way. he bestowed a testament of oral instructions condensed to the quintessence. Even someone as simple as myself. On the 15th day of the eleventh month of the same year in which the great treasure revealer had departed to the state of peace. In addition to these signs of blessings seen. and writing arrangements for the empowerments. Headed by that. on the 10th day of the 12 month. he offered for the first time the teachings of these new treasures to the Karmapa and Drukchen and their spiritual sons as well as many others. he performed the auspicious link for practicing the Seven Cycles of Profundity as well as making thousands of feast offerings. he performed the drubchen of sacred medicine based on the Peaceful and Wrathful Deities of the Magical Net. who has received the blessing of these profound teachings. (Translated by Erik Pema Kunsang.As indicated by what I mentioned above. Central Tibet and Tsang. the great treasure revealer himself had manifested in the form of Bodhisattva Lotus‐ Sprout (Padmasattva). so that the ice and snow melted into a river. has to the best of my ability tried to serve most of these profound teachings by means of doing the practices of approach and accomplishment. in each of the sacred practice places of Guru Rinpoche. throughout the provinces of Ngari. propagated by numerous great masters headed by the precious Lord Guru. At the Crystal Cave of Sheldrak. performing the drubchens. These auspicious signs were visible to everyone. it is a point of extreme importance that everyone belonging to the lineage of disciples of this great treasure revealer take this as their essential practice [658]. considering the purpose of the followers of the cycle of these teachings. spreading the teachings. — this section is an extract from the Biographies of the Hundred Tertöns composed by the first Jamgön Kongtrül. he received the nectar‐like instructions of the sadhana and the empowerment. he established these instructions in writing combined with a feast offering during which I received them. At this time the entire ground outside was suddenly warmed up. When he (Chokgyur Lingpa) traveled to central Tibet. This was mentioned as an additional point. 776 . Consequently. there have been countless instances of spreading the activities. Then. of bringing to the light of day for the first time the renown of the tertön’s name and the terma teachings. Pema Ösel Do‐Ngak Lingpa — the great monarch of all the tertöns and siddhas of the snowy ranges of Tibet — had a vision in which he saw that in the Lotus‐Covered Buddhafield in the western direction. and included in the first volume of the Rinchen Terdzö. in a small degree. including the profound Dharma of liberation through taste. from the foundational teachings of the Hinayana up to the most profound and secret oral instructions of the Great Perfection. Jigme Gyalwe Nyugu. Patrül Rinpoche demonstrated the impeccable life of a true siddha/scholar. At the age of twenty. The first Dodrupchen Rinpoche. 777 . were Jigmé Lingpaʹs second main disciple. he kept few possessions. Though he was master of the Great Perfection teachings. His two main teachers. Patrül Rinpoche left the residence of his predecessor and took up the life of a wandering hermit. a lama from Dzogchen Monastery. Patrül Rinpoche studied with many different masters. and was often mistaken for a beggar due to his humble appearance. He practiced. the mind incarnation of Jigmé Lingpa. practicing the teachings. he had a passion for teaching the Mahayana as well. For the rest of his days. instructing students. and composing commentaries on important texts and practices. and taught this lineage throughout his life. one of Jigme Lingpaʹs two main disciples.Patrul Rinpoche From RangjungYesheWiki Patrul Rinpoche ( 1808‐ 1887 ) Patrül Rinpoche. however. Throughout his life. studied. entrusted young Patrül with the Longchen Nyingthik lineage shortly after the recognition. Jigmé Chökyi Wangpo 1808‐1887 Patrül Rinpoche was born in the Dzachuka valley of Eastern Tibet. had no fixed abode. Patrül wandered from mountain retreats to large monasteries. Patrül Rinpoche was originally recognized as an incarnation of Palgé Tülku. he studied a vast array of topics. Although he is generally considered to have been the speech incarnation of the great tertön Jigme Lingpa. Under these and other important lamas. He taught Shantidevaʹs Bodhisattva‐caryavatara over a hundred times. and the great tantric yogi Do Khyentse Yeshe Dorje. Among them were Mipham Rinpoche. a commentary on the Great Perfection preliminary practices. In particular. Patrül Rinpocheʹs writings have proven to be some of the most influential in recent history. 778 . is studied in all of Tibetan Buddhismʹs four main lineages. known in Tibetan asTsigsum Nedek. who lived with him for twenty‐eight years. his text The Words of My Perfect Teacher (Tib: kun bzang bla maʹi zhal lung). His other disciples include some of the 19th centuryʹs most outstanding masters. the 3rd Dodrupchen Rinpoche. Khenpo Künpal. which remain a much treasured part of Tibetan Buddhist lore.In addition to the many stories of his life and exploits. Patrül Rinpocheʹs heart disciple was Lungtok Tenpé Nyima. His texts range from scholastic tomes on Mahayana philosophy to pithy poems on how to apply Buddhist principles in daily life. the famed tertön and teacher of the 13th Dalai Lama Lerab Lingpa. Patrül Rinpoche died at the age of 80. and Adzom Drukpa. He also composed a profound commentary on The Three Words that Strike the Vital Point. Mipham Rinpoche From RangjungYesheWiki Mipham Rinpoche. Sakya. Katog. Ngor Ponlob. Ling Jetrung. Khyentsé Rinpoche requested Mipham to preserve the Nyingma teachings through teaching. The great tulkus of Sechen. has had an enormous impact on the past few generations of Tibetan Buddhist scholars and practitioners. and Beacon of Certainty—an elucidation of the view of the Great Perfection and its relationship to the Middle Way teachings. Khyentsé remarked: “In this time. and composition—a task in which he admirably succeeded. Among his most influential writings are The Speech of Delight—a commentary on Shantarakshitaʹs Ornament of the Middle Way. About his remarkable student. Mipham Rinpoche’s collected writings comprise twenty‐seven volumes and cover a vast array of topics. Jamgön Ju Mipham Namgyal 1846‐1912 Ju Mipham ranks alongside Longchen Rabjam and Tsongkhapa as one of Tibetʹs most prolific and influential masters. Palyul Gyaltrul. includes twenty of his texts in its curriculum. By comparison. Sechen Rabjam. however. Khenpo Pema Dorjé. Mipham’s most important students were Dodrupchen Rinpoche. Kagyu. Adzom Drukpa. His presentation of the Nyingma Schoolʹs unique approach to the view and practice of Buddhism. Gemang Kyab Gon. and in particular the relationship between Madhyamaka and the Great Perfection. 779 . debate. Dege Gonchen. both incarnations of the tertön Jigme Lingpa. Gateway to Knowledge—which provides an overview of the Buddha’s teachings. The numerous retreats he completed were always accompanied by miraculous signs of accomplishment. Mipham Rinpoche was also instrumental in training some of last century’s most important Nyingma teachers. only five texts by Longchenpa are included and only one by Rongzom Mahapandita. Namdrolling Monastic College. the Fifth Dzogchen Rinpoche. Palpung. Miphamʹs primary teachers were Patrul Rinpoche and Jamyang Khyentse Wangpo.” He excelled not only in study and teaching. Palyul. and Nyingma. Karma Yangtrul. there is no one else on earth more learned than lama Mipham. Dzogchen. His most prominent students include Khenpo Künpal. currently the largest functioning Nyingma educational institution. Gelug. Khenpo Padmavajra. Palpung Situ Rinpoche. and others. Tokden Shakya Shri. Repkong and others of all lineages. all became his disciples. and the tertön Lerab Lingpa. Katok Situ. but in practice as well. 780 . See the index of his collected works under Pawo Tsuglag Threngwa Sungbum. gtsug lag phreng ba (1504‐1566) 3rd Pawo Rinpoche. gtsug lag nyin byed. gtsug lag kun bzang (1633‐1649) 5th Pawo Rinpoche. 1st Pawo Rinpoche. (b. a great scholar and very prolific writer. gtsug lag chos kyi don grub (1701‐?) 7th Pawo Rinpoche. gtsug lag rgya mtsho (1567‐1633) 4th Pawo Rinpoche. He composed works on history. instruction manuals for a variety of meditation practices and more. The seat of the early Pawo incarnations was a monastery called Lhalung (lha lung) and at Sekhar Gutog (sras mkhar dgu thog). The present 11th incarnation was found and recognized in Tibet by the present 17th Karmapa. gtsug lag chos kyi rgyal po (no dates) 9th Pawo Rinpoche. gtsug lag phrin las rgya mtsho (1649‐1699) 6th Pawo Rinpoche. chos dbang lhun grub (1440‐1503) 2nd Pawo Rinpoche. philosophy. Now it is the monastery of Nenang (gnas nang) located in the same Tolung (stod lung) valley as the Karmapaʹs Tsurphu (mtshur phu) monastery. an important lineage of Karma Kagyu masters very closely associated with the Karmapas.The Pawo Rinpoches From RangjungYesheWiki Pawo Rinpoche (dpaʹ bo). gtsug lag dgaʹ baʹi dbang po (1718‐1781) 8th Pawo Rinpoche. He was a student of the 8th Karmapa Mikyö Dorje (1507‐1554).1993) 2nd Pawo Rinpoche From RangjungYesheWiki Tsuglag Threngwa (1504‐1566). The 10th Pawo Rinpoche passed away in Kathmandu/Nepal in 1991. (?‐1911) 10th Pawo Rinpoche. 781 . gtsug lag smra baʹi dbang phyug (1912‐1991) 11th Pawo Rinpoche. After having completed his formal education he spent many years in retreat.10th Pawo Rinpoche From RangjungYesheWiki The 10th Pawo Rinpoche (1912‐1991) The former Pawo Rinpoche. who bestowed the name Thubten Kunsal (thub bstan kun gsal) onto Pawo Rinpoche. He lived a rather secluded life and established the retreat centre ʺNenang Samten Cholingʺ there. He was one of the teachers of the 16th Karmapa Rangjung Rigpe Dorje (1924‐1981). Tsuglag Mawe Wangchuk (gtsug lag smra baʹi dbang hyug) was born in Tibet in 1912. He was recognized and enthroned by the 15th Karmapa Khakyab Dorje (1871‐1922). In 1925 he met the 13th Dalai Lama Thubten Gyatso (1876‐1933) in Lhasa. In 1959 Pawo Rinpoche left Tibet and went to Bhutan and later to Kalimpong. The Karmapa treated him like his own son and bestowed the transmissions of the entire Kagyu lineage upon him. Like all previous Pawo Rinpoches. Kathmandu. he was a close disciple of the Karmapa and the Tai Situpa. he returned to Nepal and established a monastery in Boudhanath. Due to a fragile health. Just a few years before his passing away in 1991. 782 . he later went to southern France where he stayed for many years. but were not officially recognized and lived out there lives in seclusion. his monastery Yangpachen and the entire property of the Shamar Labrang were impounded by the Lhasa goverment. The recognition of further reincarnations of Shamar Tulku was prohibited. an infant who was never named. A. bkra shis grags pa (d. are responsible for the continuation of the Karma Kagyu lineage in the absence and during the minority of the Karmapas. ye shes snyin po (1631‐1694) 8th Shamar Rinpoche. chos grub rgya mtsho. Apparently incarnations did appear. hence the name khri zur. hence the name Shamar ‐ Red Hat. For very unclear political reasons he had to ʹabdicateʹ the throne of the Shamar lineage.1735?). zhwa dmar khri zur gar dbang rgya mtsho. also known as dkon mchog chos kyi nyi ma (1742‐1792). dkon mchog dge baʹi ʹbyung gnas. They were in the posession of a red crown. d. chos dpal ye shes (1406‐1452) 4th Shamar Rinpoche.1947?) 12th Shamar Rinpoche. dkon mchog yan lag. (b. (b. an important lineage of Karma Kagyu masters very closely associated with the Karmapas. The masters of the Shamar lineage.1282) Even though he is counted among the lineage of the Shamar. chos grags ye shes (1453‐1524) 5th Shamar Rinpoche. mkhaʹ spyod dbang po (1350‐1405) 3rd Shamar Rinpoche.1948?) 13th Shamar Rinpoche. Therefore there is a large gap in years between the 10th and 11th incarnations. mi pham smra baʹi go cha. Because of the alleged complicity of Chodrub Gyatso in the Nepalese invasion of Tibet. ʹjam dbyangs rin po che (a son of the 15th Karmapa Kakhyab Dorje. Their seat was the monastery of Yangpachen (dpal yangs pa can) until it was impounded and converted by the Lhasa government. 11th Shamar Rinpoche. grags pa seng ge (1283‐1349) 2nd Shamar Rinpoche. much like the black crown of the Karmapas. 10th Shamar Rinpoche. (b. and went into life‐long retreat. gar dbang chos kyi dbang phyug (1584‐1630) 7th Shamar Rinpoche. There is much political controversy around the lineage of the Shamar Rinpoches. and others. Nothing more seems to be known about him but that he became an exceptionally realized master.The Shamar Rinpoches From RangjungYesheWiki Shamar Rinpoche . (1733?‐1741) 9th Shamar Trizur.1952) 783 . (1525‐1583) 6th Shamar Rinpoche. dpal chen chos kyi don grub (1695‐1732) 9th Shamar Rinpoche. They were exceptionally accomplished masters. it is only the next one that was officially named as the ʹ1stʹ Shamar Rinpoche 1st Shamar Rinpoche. 784 . was found in 1992 . Their life tending the family herd of some eighty yaks takes them from grazing area to grazing area. in exact accordance with the prediction letter he had written not long before his death. they sought help from Karma Norzang. whose encampments are a travelling village of felt tents. Dondrup and Loga. reputed to be like a second Milarepa. are nomads. one of Khamtrul Rinpocheʹs monasteries— to be a future monk. He gave them some advice. and subsequently formally enthroned. His reincarnation. They subsequently had five children. Part 1 Family background The parents of the present Karmapa. Scotland 1996. As is customary. They are respected members of a group of some seventy nomadic families. which they followed as best 785 . more than four hundred persons. born in 1985. published by Altea. all daughters. Longing for another son. 17th Karmapa Ogyen Trinley Dorje (1985‐) The 16th Gyalwa Karmapa died in 1981. The following is some of the story of his discovery and life so far. made from long yak hair. deeply‐ tanned with apple‐red cheeks. from Ken Holmesʹ book ʺKarmapaʺ. the 17th Karmapa. Dondrup and Loga dedicated their first son to their local Nyingmapa monastery—Kampagar. the renowned yogi of Kampagar. according to the humours of the four seasons. A special wait When Dondrup and Loga went to Amdo Palden. For need of some provisional name. Some thought a whole monastic orchestra must be accompanying a high lama but none could be seen. should they have one. ʺApo Gagaʺ. The cranes told her that they were sent by Guru Rinpoche and that the golden letter was the recognition letter for her son but that she should keep this information secret until the right time came. Apo Gaga was obviously a very special being. and vice versa. three suns were seen in the heavens. Those outside their tents thought it came from the inside. At another time she dreamt of eight auspicious symbols wreathed in rainbow light emanating from her heart. By the time they were contemplating another attempt at having a son. 1985. They were to do a hundred thousand refuge prayers. for the sun had already disappeared behind the mountains. The night before the birth. said that it may be possible for them to have a son but that they must promise to place him. A brilliant golden letter sat atop the bowl and signified her forthcoming son. in his charge. just after the birth. the father saw rainbows over the tent and was surprised. At first Amdo Palden was not sure he could help but. to request a Buddhist name for their son. was heard by all the members of the nomadic community. could name him and that they should wait until such time as this proved possible. any benefit they produced was not to take effect immediately and their next child was yet another daughter. These things they did as best they could but. But at that point. he told them that this very special child should not be named by any ordinary abbot and that only a very great being. gifted with clairvoyance and authority. Amdo Palden reminded the parents of their promise and took him under his own care at Kalek monastery. As one might expect. as destiny would have it. prophesied by the Sixteenth Karmapa in his letter. Karma Norzang had died and so they consulted Amdo Palden. They agreed to this. upon further reflection. just before the first golden rays of sunlight burst into the tent. Two days later.they could. a rainbow arching over the middle one. His way of helping was to confer empowerment upon them. for instance. as is the Tibetan custom. It continued through the afternoon for some two hours. Auspicious signs During her next pregnancy. At the same time. This last phenomenon was widely witnessed throughout eastern Tibet. The baby was born the next day without pain or dificulty. meaning ʺhappy. some while later. As a very young child. the celestial sound of a conch shell. Unknown flowers blossomed in the area and. such as the Tai Situpa. his parentsʹ local monastery of Kampagar wanted to care for him and to give him the special training which would make him a lama to help many beings. in late June. to tell people where to find lost sheep or cattle. Being more distant 786 . Loga dreamt of three white cranes offering her a bowl of yoghurt. a Karma Kagyu monastery which formerly belonged to the King of Lhatok. the yogi abbot of Kalek. feed the fish in the rivers and go on pilgrimage to Lhasa. He was able. they used one that their daughter said she was given for him by a magpie at a riverside. a cuckoo landed on the yak‐hair tent and sang. feed beggars. happy brotherʺ. an attendant to help him and he was not allowed to get up to the same pranks and games as the other young novices. Trusting Apo Gagaʹs advice. his parents report that he would often build toy monasteries from earth and stone. During this phase. Thus. this was less convenient but they nevertheless honoured their commitment and placed Apo Gaga in his care. This can make as much as a yearʹs difference with the Western way of counting. In fact. They say he would ride off into the hills on the backs of goats or wild animals. packing some things shortly before the advance search party arrived.without explaining why. a special one without horns. the three suns and so forth. the dream of the cranes. After passing a moment together. Tibetans count a personʹs age as ʺfirst yearʺ—1—at birth and then adding one as each Tibetan New Year passes. the advance party enquired after the births of Logaʹs children and about any dreams she or others in the family may have had. on their way to Barkor. or else make a small throne and sit on it to recite prayers. then gave the father a copy of the Sixteenth Karmapaʹs prediction and Dondrup realised who exactly his son was. He predicted that Apo Gaga would greatly benefit sentient beings but that his destiny would not become clear until he was eight years old. was at Kalek when the advance party arrived and called his brother down from the hills to say that monks from Tsurphu were at Katok. probably looking for the reincarnation of a special lama. that he would cry whenever animals were being hurt or killed and that he always showed compassion. His parents set up a special tent to receive the visitors. the advance party had already heard most of this through the discreet enquiries that they had made among the other nomads of the camp. who laughed and danced. Yeshe Rabsal. Lama Domo.from their encampments. a local oracle. frequently planting them and being upset if he saw trees or plant life being destroyed. summer is a 72 day period commencing three lunar months after Tibetan New Year. He awoke early on the morning of the day they came and placed some of his clothes on the back of his goat. in time to be found by the search party. the brother and fatherʹs dreams. the special signs. where he was given the attention due to an unrecognised reincarnate lama. After the traditional politenesses of greeting and exchange of white scarves (katta). that his parents move to their summer pasture one month earlier than they had intended. he spent moments back with his family in their nomadic round. the cuckoo. gifted in a form of divination known as ʺmirror seeingʺ. Discovery In 1992 he insisted. they moved camp early and it was this that put them in the location predicted in the Sixteenth Karmapaʹs prophecy letter. When asked about the boy. The young Apo Gaga spent about four years receiving a special education at Kalek. Apo Gaga prepared himself to leave. representing Tsurphu in the advance party. It is said that springs often emerged where he had planted small clumps of trees. In the Tibetan calendar. News of this brought great joy to the young Karmapa. He had a small throne to one side of the shrine hall. summer usually starts some time in May. it would be good if he could take one or two gifts with him from the Kalek monastery! His elder brother. In those periods. who showed him a great deal of respect. The parents told of the their sonʹs birth. in the elation of joy of the 787 . He showed a particular interest for trees. saw the form of a white conch with a clockwise spiral. and told his mother that his monks were coming and that he was now ready to leave for his monastery. the sound of the conch shell. it would still be what the Tibetans would call ʺan auspicious coincidenceʺ. now become His Holiness the Seventeenth Gyalwa Karmapa. 800 years before. Before the party left Kalek monastery. representing the Tai Situpa and the Goshir Gyaltsabpa. On June 27th.sol. There could well be a meteorological explanation for such a thing. The Karmapa entered Tsurphu itself beneath a gigantic golden parasol. The middle one was larger and had a rainbow halo. Homecoming to Tsurphu His arrival at Tsurphu was a moving moment for the thousands of Tibetans who had quickly gathered there as news of his coming spread. Every day. Word of the precious discovery was sent back to the Tai Situpa and the Goshir Gyaltsabpa in India. Many were there on horseback as an escort. eventually accompanied the Karmapa on his historic journey back to Tsurphu. The initial finding of the Karmapa now completed. but even so. Dancers in two‐man snow‐lion costumes performed antics and presented him with ʺsnow‐lionʹs milkʺ to drink. in symbolic wish for his life to be long and healthy. with the special robes and sacred blessings of the tru. who were expected within days. Tibetans are famous for their equestrian skills. When their joyous confirmation of the new Karmapaʹs identity was received at Kalek monastery. In general. to be greeted by a mighty crowd. the first reincarnate lama of Tibet became the first 788 .search party and astoundment of Dondrupʹs family. Descending from his vehicle the Karmapa made the last part of the journey mounted upon a beautifully‐ apparelled white steed. dignified in their upright bearing on their small but powerful mounts. Descending from his horse with great power of presence for one so young. There were lay folk dances. sign of his high rank. masked representations of the Kagyu protectors came to great him one by one as did the figure of an ancient sage. Preparations were made for the journey to Tsurphu. the seat his former emanation had left some thirty‐three years previously. offerings were made to the Karmapaʹs parents to express gratitude for the care that they had given him up to the time of discovery. and a new group of representatives just arrived from Tsurphu. three suns appeared in the hazy sky and were seen by many hundreds of people in the surrounding area. instrumental music and singing. the Karmapa gave his blessing to the vast crowds. the monastic party then accompanied the young Karmapa to Kalek monastery to await the coming of Akong Tulku Rinpoche and Sherab Tarchin. while the other two were smaller and nestling in the clouds. who in turn informed HH the Dalai Lama. They soon arrived. He who had been. Akong Rinpoche and Sherab Tarchin. wearing a special coiffe and accompanied by monks carrying silk banners and playing the traditional musical instruments. the days following his arrival were a great celebration for the makeshift city of people that had spontaneously formed there. the government of the Peoples Republic of China officially approved Urgyen Trinley Dorje as the seventeenth reincarnation of the Karmapa. that they were carrying on behalf of the Tai Situpa and the Goshir Gyaltsabpa and which had been especially prepared in India at the outset of their journey. a short period was spent in the Kalek area during which Akong Rinpoche made acquaintance with the Karmapa and his family as the full import of what was happening settled in. As is usual with the discovery of a tulku. he was seated in front of the main temple. Akong Rinpoche and Sherab Tarchin presented Apo Gaga. where. Chojur Lingpa. This is the tenth of those names. This was undoubtedly aided by the fact that many previous Karmapas were gurus of the Emperors of China. This (signifies) that the leaves and petals of the Buddhaʹs teachings will flourish (under him) and there will be abundant fruit of the very essence of the transmissions of Gampopa. made in a text called the Gongdu. together with Khentin Tai Situ. Now. HH the Dalai Lama also made it clear that the Tai Situpa and the Goshir Gyatsabpa were the main lamas responsible for finding and establishing the Seventeenth Gyalwa Karmapa. was being fulfilled and that the Tai Situpa would be the main guru of the new Karmapa. He gave that particular name according to Guru Rinpocheʹs prophecies. Pema Dönyö is the name the Sixteenth Karmapa had himself given to the Tai Situpa. Also during this period. It depicts the Enlightened One at the age of twelve and is believed to bring great blessing to those who see it.tulku permitted by the Chinese government since 1959. the joy of the Karmapaʹs discovery was as tremendous as one might imagine it to be upon hearing good news that one has awaited for a decade. The Tai Situpa. Chojur Lingpa had had a vision in which he had seen all the Karmapas up to the twenty‐first incarnation. some say. would be as one with the mind of the young Karmapa. 789 . (there are) rocks and pine trees. the home of the statue of Buddha Sakyamuni brought to Tibet from China by Princess Wen Chʹeng in the seventh century. to Kagyu followers. to whom the previous Karmapa had entrusted the prediction letter. on Indian radio. representatives of Kagyu Buddhism from many nations prepared themselves for a journey to Tibet to attend the enthronement of the teacher for whom they and their numerous organisations worldwide had been waiting so long. Enthronement The Tai Situpa and the Goshir Gyaltsabpa sought visas for entry into Tibet to officially enthrone His Holiness and permission was also obtained for a hair‐cutting and naming ceremony to be held in Lhasaʹs famous Jo‐kang temple. Almost a century before. This is how he described the vision concerning the Seventeenth Karmapa: In the area (of the vision) in front of the mountains. it was also crystal clear that the prediction of the great Nyingmapa visionary. it had been made during the Buddhaʹs lifetime by the artist Visvakarman and blessed by Lord Buddha himself. In an address he gave. After years of uncertainty and anxiety and a distinct feeling of being in limbo. their minds fused as one. This statue is said to have come to China from India. and there is the seventeenth of the incarnation rosary. This was also what the prediction letter itself had foreseen: He is sustained by Lord Dönyö Drup. giving names for the Tai Situpas. some thirty years previous. 790 . In addition to his letter of prediction.ʺ In the Tibetan tradition. followers of the Sixteenth Karmapa came to that valley pursuant to the secret instructions of the Sixteenth Karmapa. In Tibet. as well as his personal history. Throughout the centuries. Soon after setting up their home in the new location. his escape to India. The Karmapas Karmapa means ʺthe one who carries out buddha‐activityʺ or ʺthe embodiment of all the activities of the buddhas. In the months prior to his birth. Karmapas have been the central figure in the continuation of the vajrayana lineage in general and Kagyu lineage in particular. such events are considered auspicious portents of the birth of an enlightened teacher. the arrival of a Buddhist master who would be known as the Karmapa was been prophesied by the historic Buddha Shakyamuni and the great tantric master of India. a cuckoo landed on the tent in which he was born. Tibet. However. The sidebar provides links to sections on His Holinessʹs current activities and schedule. . The young nomad was called Apo Gaga. full of blessing. he would soon return to Tsurphu again. Apo Gaga was discovered to be the Seventeenth Karmapa. he asked his family to move the location of their nomadic home to another valley. for seventeen lifetimes. predicting that though he would leave his traditional main seat in Tsurphu. in 1992. Prior to the birth of the first Karmapa. contained in his letter of prediction. and all have played the most important role in preserving and propagating the Buddhist teachings of Tibet. and a mysterious conch‐like sound was heard by many throughout the valley in which the family of the infant lived. to his family. After the death of the 16th 791 . While his early years seemed. the Sixteenth Karmapa wrote many poems. On the day of his birth. and told them to expect a visit from traveling monks. at first Apo Gaga did not talk of any connection to the Karmapas. or songs. great enlightened teachers are said to be able to consciously arrange to be reborn as a teacher who can carry on the teachings of a predecessor in a prior life. Guru Padmasambhava. Birth and Early Years of the 17th Karmapa In 1985 a male infant was born into a nomad family in the Lhatok region of Eastern Tibet. The birth and the other details of Apo Gagaʹs life matched the predictions of the letter. and have played a very important role in the preservation of the study and practice lineages of Buddhism. Pursuant to this tradition. that his root teacher would be HE Situ Rinpoche. the Karmapas have incarnated in this form of manifestation body (Skt. from his recognition through his life in Tibet. as of the present. to the current day. his mother had wonderful dreams during her pregnancy.His Holiness the 17th Gyalwang Karmapa The Kagyu Office website presents extensive information on His Holiness the 17th Gyalwang Karmapa. Below is an overview of the life of His Holiness the 17th Gyalwang Karmapa. Ogyen Drodul Trinley Dorje. and that he would study in India. nirmanakaya). He publically refused to denounce the Dalai Lama and to recognize the 792 . some 25.ʺ The Karmapaʹs Return To Tsurphu In Tibet. At the age of about 10. over 20. His Holiness came under increasing pressure from Tibetan and Chinese authorities to act in ways which were contrary to his obligations as a Karmapa. the monastery underwent extensive rebuilding to restore the temples. The Historic Seat Of The Karmapas In His Holinessʹs historic return to Tsurphu Monastery. Jamgon Kongtrul Rinpoche and the Dabzang Rinpoche. fulfilling one of the main duties of a Karmapa. the Karmapa studied the Buddhist sciences of mind. he donned ritual clothing and approached on horseback The Seventeenth Karmapa did in fact return to Tolung Tsurphu Monastery in Central Tibet in 1992. Furthermore. shrines. the 19th Century master Chogyur Lingpa made a number of predictions about the lives of the Karmapas.000 people filed before His Holiness to receive a personal blessing. however. He eventually began to offer empowerments and participated in various rituals at the monastery. a shedra. and practiced sacred arts. stupas.000 supplicants assembled to witness the return of His Holiness Karmapa. with the permission of the Chinese government.Karmapa. where he was enthroned on September 27. it is traditionally said that the Karmapa is ʺself‐ recognized. His Holiness recognized the rebirth of reincarnate teachers. At Tsurphu. Tibet in June 1992. The granting of permission by the Chinese was a first in Tibet. While His Holiness was at Tsurphu. Each day he received hundreds of visitors from throughout Tibet and around the world. it became clear that these predictions applied to his successor. The following morning. At Tsurphu. including such eminent teachers as Pawo Rinpoche. As the years went by. Since these predictions were to be fulfilled in themselves without recognition by any other master. such as dance. and for the 17th. 1992. and residences that had been destroyed over the years. Chogyur Lingpaʹs predictions matched the details of His Holinessʹs birth. learned ritual. Though he was under constant surveillance from the Chinese government. Karmapaʹs Great Escape His Holiness the Gyalwang Karmapa meets His Holiness the Dalai Lama for the first time upon his arrival in Dharamsala on January 5. helicopter. a heroic journey which was to become the stuff of headlines throughout the world. horseback. 2000 After months of careful planning. India. he and a handful of attendants concocted a bold scheme to escape from Tibet to India. on December 28. recognizing perhaps that his usefulness in Tibet was being undermined. 793 . foot. where he was met by His Holiness the Fourteenth Dalai Lama. Finally. Information about His Holinessʹs activities in India since his arrival and his current schedule are also available at this website. who refused to grant him permission to leave the country even for a short time. and engaged in numerous other acts which were contrary to the wishes of the authorities. in Dharamsala. he decided to leave. He received refugee status from the government of India in 2001. in 1999. to the the great surprise and overwhelming joy of the world.Panchen Lama. On January 5. the traditional seat of the Karmapas in India. awaiting permission from the Indian authorities to leave Dharamsala and return to Rumtek Monastery. train and taxi. His Holiness continues to live near Dharamsala. he began a daring escape by car. and instead. donned civilian garb and slipped out a window. the fourteen‐year‐old Karmapa pretended to enter into a solitary retreat. Leaving Tsurphu Monastery with a handful of attendants. 2000 he arrived. The arrival of a master who would be known as the Karmapa was been prophesied by the historic Buddha Shakyamuni and the great tantric master of India.] the bodhisattva Simhanada. and have played a very important role in the preservation of the study and practice lineages of Buddhism. Only a few of the buddhist masters are prophesied in the sutras and tantras and the Karmapa was certainly one of them. Who will be the disciples of Avalokita. and all have played the most important role in preserving and propagating the Buddhist teachings of Tibet. Possessing mastery over samadhi.The Seventeen Karmapas Karma Pakshi successfully established himself as the incarnation of Düsum Khyenpa. whose letter to his disciple Pomdrakpa was instrumental in the recognition. The teachings will spread in the land of the red‐faced ones. 794 . Throughout the centuries. The following prophecies were compiled by Rinchen Palzang and appear in his work entitled The All‐Illuminating Mirror: An Index of Tsurphu Monastery. recalling and touching. will appear. for seventeen lifetimes. [At that time. Karmapas have been the central figure in the continuation of the vajrayana lineage in general and Kagyu lineage in particular. he will tame beings And establish them in bliss through seeing. Karmapa means ʺthe one who carries out buddha‐activityʺ or ʺthe embodiment of all the activities of the buddhas. Guru Padmasambhava. known as ʺKarmapaʺ. From the Samadhiraja Sutra (The King of Samadhi Sutra): Two thousand years after my passing. hearing. or manifestation body. Historical background The Prophecies The Lord Buddha Shakyamuni has foretold the coming of the Karmapa in various sutras and tantras.ʺ The Karmapas have incarnated in this form of nirmanakaya. as of the present. The Buddha Karmapa From the viewpoint of the ultimate essence. who will be known as the Trukpa Senge and he is inseparable with the present buddha. but also in other Vajrayana Buddhist schools of Tibet. the Seventh through the 795 . The Karmapas have manifested in countless different emanations through the centuries.From the Lankavatara Sutra (Descent Into Lanka Sutra): Wearing monastic robes and a black crown. only one nirmakaya form of the successive incarnations appeared in different times and they all have been the most outstanding master in Tibetan buddhist history. Padmasambhava in various termas. Shakyamuni. The Karmapaʹs arrival was also prophesized by the great Indian mahasiddha. There will appear an individual who illuminates the teachings. He will perform unceasing benefit for beings Until the teachings of one thousand buddhas disappear. He is the first lama whose successive reincarnate lines were recognized. the Third Karmapa Rangjung Dorje engaged in a key role in the preservation and development of the Nyingthik tradition in the Nyingma lineage. who upheld and propagated the teachings of the Buddha and benefited countless beings all over. as a Buddha in the past called Shenphen Namrol. it is said that the Karmapa has attained enlightenment long time ago. The Buddha Activity The Karmapas have not only played an instrumental role in the Kagyu lineage. He will be the sixth Buddha of this fortunate eon in the future. and he manifested from the 11th century to continues to manifest today. he manifests as the tenth level (bhumi) Bodhisattva and an emanation of Avalokiteshvara or Chenrezik. the founder of Gelukpa school. From the Mulamañjushri Tantra (Root Tantra of Mañjushri): Endowed with a name beginning with ʺKaʺ and ending with ʺMaʺ. The Fourth Karmapa Rolpe Dorje recognized the outstanding qualities and potential of Je Tsongkhapa and became the first preceptor to Tsongkhapa. From the relative point of view. For example. However. Some of the most prominent manifestations of the Karmapas are the Great Brahmin Saraha and Padmasambhava in India and many other emanations in Tibet. and USA. His Holiness contributed mightily to the development of buddhism in Tibet in the 1990ʹs. and also had the vision of non‐sectarian movement in Tibet. and printing the scriptures. translations of the commentaries to the words of Buddha by the Indian masters (approx. the Fifteenth Karmapa Khakhyap Dorje partook in the preservation and continuation of the Terma traditions of the Nyingma lineage. where he is receiving the full lineage transmissions and benefiting countless sentient beings. His Holiness rebuilt and fully developed the Tsurphu Monastery. including all the works of Karmapas that were available. critical to preserving and continuing the various Tibetan buddhist lineages in exile. His Holiness reprinted the Derge edition in New Delhi and distributed the Kagyur freely to all the Tibetan monasteries in India. Predictions Fulfilled: The Search Party Finds the Karmapa (May‐June 1992) ʺThe identity of a Karmapa is not decided by a popular vote or a debate between groups. Tantras. His Holiness grants public and private audiences as well as special practice interviews for higher lamas. is the leading Tibetan master in the post‐1959 era of Tibetan history. 108 volumes). Indian. One of the most unique attributes of the Karmapaʹs is the Black Crown. giving transmissions. Bhutanese. and the Great Sixteenth Gyalwang Karmapa. Jamgon Kongtrul the Great. 796 . the main seat of the Karmapas that was completely destroyed during 1959 and the ʹ60ʹs Cultural Revolution. He was eventually forced to leave Tsurphu at the end of 1999. His Holiness also undertook the work of preserving the writings of great Tibetan masters. and Mahamudra lineages of the Kagyu school. His Holiness the Sixteenth Gyalwang Karmapa dedicated a major part of his activity to the preservation of scriptures: staring with the Kagyur. and propagated them in exile India through teaching. and Tengyur. Nepalese. which symbolizes the activity of the direct lineage of the Karmapas. Nepal. the Karmapa is identified by matching the prophecies of his predecessor to the details of the birth of the candidate for recognition as a Karmapa. During this time. His Holiness the Seventeenth Gyalwang Karmapa. to continue. and Tengyur at the basic costs of printing to all the monasteries. which he encouraged his heart disciple. Rangjung Rigpe Dorje. has been one of the most remarkable Tibetan Buddhist masters of our time.ʺ Traditionally. 214 volumes). and Westerners visit His Holiness year around. His Holiness is the first reincarnate Lama in world history to be recognized by a communist government. Ogyen Trinley Dorje. the Fourteenth Karmapa took part in the preservation and continuation of the Shangpa Kagyu lineage. Asians. Tibet. and he fled to India. His Holiness is now temporarily living in Gyuto Monastery in the Dharamsala region. This was a historic deed of His Holiness‐no Tibetan masters of the past ever distributed the Kagyur freely to all the monasteries. Thousands of Tibetans. After being recognized to preside at Tsurphu.Ninth Karmapas contributed to the preservation and continuation of the Sutras. Bhutan. which was at the brink of becoming extinct. translated words of the Buddha (approx. It is decided only by the prediction of the previous Karmapa. The members traveled by jeep for about five days through deep snow. Jamgon Rinpoche tragically passed away in an automobile accident in Sikkim. His Holiness the Sixteenth Gyalwang Karmapa had instructed Drupon Dechen Rinpoche to go back to Tibet to reconstruct the seat.Once the sacred letter of prediction of His Holiness the 16th Karmapa was located in 1992.) They appointed Akong Rinpoche and Sherab Tharchin.E.ʺ This was interpreted at the March 1992 meeting of the council of the four seat holders to mean that he would be reborn in eastern Tibet (north of Rumtek). (Shamar Rinpoche was not in Rumtek during the latter half of May. 1992. the main seat of the Karmapas in Tibet. The council decided that H. Rather than allow this to delay the planned search for the Karmapa. as their respective representatives. The advance search party was headed by Lama Domo. representing Tsurphu. information about the sacred testament. plans were immediately made to locate the 17th Gyalwang Karmapa according to that prediction. In May. Tsurphu was requested to dispatch an advance search party who would report their findings to Akong Rinpoche and Sherab Tharchin when they arrived. as he was already scheduled to be there in June. The officials of Tsurphu Monastery obtained permission from the government to conduct a search. Tai Situ Rinpoche and Tsurphu Gyaltsab Rinpoche continued the search initiated by Jamgon Rinpoche. 797 . the two representatives arranged to go to Tibet for the dual purposes of requesting forty‐nine days of prayers for Jamgon Kongtrul Rinpoche at various monasteries. Before the two representatives arrived in Tibet. On April 26. Drupon Dechen Rinpoche had been at Tsurphu since the 1980ʹs. In early 1980. heading for the province of Lhotak. when the communist Chinese government opened the Tibet‐Nepal border for older Tibetans to visit family and relatives. ʺTo the north in the east of the land of snowʺ The 16th Karmapaʹs letter of prediction stated that he would be reborn ʺto the north in the east of the land of snow. 1992. was sent to Venerable Drupon Dechen Rinpoche at Tsurphu Monastery. and locating the incarnation of the XVllth Karmapa using the previous Karmapaʹs instruction letter as a guide. Jamgon Kongtrul Rinpoche III would go to Tibet to oversee the search. along with its interpretation by the council. they stated that they had come from India with letters for a ʺMr. of a special bird heralding the birth. or divine. When the search party arrived in Bakor. preparing to depart soon. special signs. near Lhatokgar. born in the Wood Ox Year. In a beautiful nomadʹs place with the sign of a cow. He had for many weeks been planting trees and performing special blessing rituals. of the sound of a conch shell after the 798 . in the province of Lhatok (ʺLhaʺ means god. They discovered that the couple had a young son. and ʺthokʺ means ʺthunder) Upon arrival. as a ruse. The method is Döndrub and the wisdom is Lolagaʺ The search party went to the village of Bakor (ʺbaʺ is one word for ʺcowʺ in Tibetan). the parents told of their sonʹs birth. One important detail of the letter was thus confirmed.ʺWhere divine thunder spontaneously blazes. They inquired about her husbandʹs name and were told it was Döndrub. dreams of the mother.ʺ Loga. father and siblings. The Early Years of HH The Karmapa (1985‐1992) A view of the area where the 17th Karmapa grew up When the advance search party arrived in the eastern region of Tibet called Lhatok. they discovered that that the birthplace and birthdate of a child living there matched the details in the sacred prediction letter of the 16th Karmapa. When asked. ʺWas there someone by that name in the village?ʺ They were told that there was a woman in the village by that name. and that his birth had been accompanied by many miraculous signs. they found that they had been expected by the eight year old son of Döndrub and Loga. The village in which he was born had about 72 nomadic families. The circumstances of his birth were full of auspicious portents. [With] the miraculous. his mother had a number of auspicious dreams. year of the Wood Ox (June 26. he was called Apo Gaga. At another time. of a type not commonly seen. eastern Tibet. Before he was born. A beautiful bird. a rainbow appeared over the tent. who was then called by the nickname of Apo Gaga. on the eighth day of the fifth Tibetan month. Apo Gagaʹs father and mother The Seventeenth Gyalwang Karmapa was born in the nomad community of Bakor. He has six sisters and three brothers. For another half hour. the advance party had already independently confirmed most of these events through conversations with other nomads of the camp. but since he would not be identified as the Karmapa for many years. Flowers grew that had not been seen in the area before. the sound of a conch shell resonated throughout the valley for about one hour. comprising about 430 people. In the afternoon of the third day after his birth. far‐reaching sound of the white one. which means ʺhappy brother. Apo Gaga Karma Döndrub and Loga.ʺ a nickname given to him by his sister. [This] is the one known as Karmapa. His father is Karma Döndrub and mother is Loga.birth. 799 . such as three white cranes offering her a bowl of yogurt. the tones of various musical instruments were clearly heard by all the people in this nomad community. In fact. landed on the roof of his familyʹs tent and sang a lovely song. fulfilled all the predictions of the sacred testament of the 16th Gyalwang Karmapa. and other events. Born into the Nomadic Life The birth occurred without any difficulty for his mother. 1985). The early years of this young nomad. A rainbow over the middle sun dissolved into the flanking suns. At Kalek monastery. Because of that preexisting connection. as far as he was concerned. the seven‐year‐old Karmapa. his parents had consulted Thogden Amdo Palden Rinpoche. As was very common in Tibet. This phenomenon was reported throughout Eastern Tibet. the Karmapa entered a monastery at a young age. about having another child. Upon arrival at his home. It would be a good idea to take a few gifts from Kalek Monastery with me. subsisting on a staple diet of butter. meat and milk. the name of which carries the sign of the cow. His Holiness thought of himself ʺas a human being. After satisfying themselves that the life of the young nomad matched the details of the prediction letter of the 16th Karmapa. In 1992. It was an extremely isolated and natural environment. They were the same size and arrayed in a row. not as the Karmapaʺ.ʺ Thus the search party discovered the Karmapa in Bakor. no one was hurt. but he was not identified as the Karmapa or any specific tulku. the Karmapa involved himself in the intensive study and practice of Buddhism. Before the birth of His Holiness. the monastic party then accompanied the young Karmapa to Kalek monastery to await the arrival of Akong Tulku Rinpoche and Sherab Tarchin.ʺ Later the Karmapaʹs father came back and they discovered that his fatherʹs vehicle had indeed fallen off the side of the road. ʺNow I am ready to go to my monastery. and had asked him for his prayers. the head of the advance search team. residing in tents and moving their location from season to season.One day when he was playing with his youngest sister. The young Karmapa was treated with great respect by his parents and the Karmapa demonstrated remarkable gifts.ʺ When his sister told him not to speak in that way. from Kalek Monastery. Somewhat mysteriously. Palden Rinpoche eventually took responsibility for educating the young Karmapa. and the people living there had a very strong faith in Buddhism. Putting some clothes on the back of his special pet goat. He was treated as a reincarnation. he had told his parents to expect a visit from traveling monks. After joyful celebrations by the family. Lama Domo. Winters were bitingly cold. Yet His Holiness felt that any such gifts were not evidence of any supernatural power in him. he said ʺFatherʹs car has fallen down. His Holiness answered. but only the manifestation of the teachings of the Buddha and the accomplishment of the previous Karmapas. Though many wonderful signs appeared during his life. he thought it would be disrespectful for someone to believe himself to be the Karmapa. three suns were seen in the sky. 800 . ʺEverything is all right. Hence. then unrecognized. It was then that Döndrub realised who exactly his son was. he asked his family to move the location of their nomadic home to the summer pasture a month early. he said. provided the Karmapaʹs father a copy of the Sixteenth Karmapaʹs prediction. prior to the arrival of an official search party. left Kalek Monastery to spend some time with his family. Shortly thereafter. he was like many other boys his age. Fortunately. The Karmapa and his family lived very simply. during his childhood in eastern Tibet. meanwhile. they were able to contact Tsurphu through an intermediary in Lhasa. His Holiness the Dalai Lama. His Holiness provided his informal confirmation. a drawing of the birthplace. Immediately they departed for Dharamsala to see His Holiness the Dalai Lama and seek his confirmation of the discovery. based on the sacred testament of the 16th Karmapa interpreted by the council of seatholder. Based on this confirmation. the confirming information about the details from Tibet. The Dalai Lama (June 1992) The Buktham Rinpoche of HH the Dalai Lama “The boy born to Karma Döndrub and Loga in the Wood‐Ox Year (of the Tibetan calendar) identifies with the prediction letter (left by the late Karmapa) and is hereby recognized as the reincarnation of the 16th Karmapa.ʺ The Dalai Lama After the advance search team from Tsurphu had located the Seventeenth Karmapa in Tibet. In India. Through His Holinessʹs office in Dharmsala. and learned that His Holinessʹs incarnation had been found according to the letter. on the way to see His Holiness. In Delhi. that a search party had been dispatched to find the reincarnation. Their Eminences Tai Situ Rinpoche and Gyaltshab Rinpoche in India waited at Rumtek Monastery in Sikkim for news of the results of the search. With prayers for his well‐being and for the success of his activities. the advance party decided to bring His Holiness Karmapa to Tsurphu. their eminences relayed the information they had gathered. and auspicious events surrounding the birth. replying that ʺIt is appropriate to recognize and confirmʺ the candidate Apo Gaga as the reincarnation of the 16th Karmapa.H. they traveled to Dharamsala to inform the supreme leader of Tibet. location of the family. with verification of signs such as the name of the father. In response to this. they learned that His Holiness the Dalai Lama had left for Brazil. the manner of the search and examination. Akong Tulku Rinpoche and Sherab Tarchin soon arrived to verify the information of the search party. Guru Rinpocheʹs prophesy and other details. including the sacred letter.Confirmation by H. the monastic party accompanied the young Karmapa to Kalek monastery. When they arrived in Dharamsala. 801 . the mother. In early June. 1985 (Wood‐Ox Year) 3) Place of birth Village: Bakor District: Lhatok Province: Kham Country: Tibet (occupied) Father: Karma Dondup Tashi Mother: Loga Names of Parents: Place of residence: Tsurphu Monastery. 1) Name of the Reincarnate: Ugen Thinley alias Apo Gaga 2) Date and Year of birth: June 26. and as formally approved by His Holiness the Dalai Lama are as below. After a short period. I feel untold grief for you. His Holiness the Dalai Lama granted the Buktham Rinpoche. this is but a jest. Now I will not explain much. The Office of the Dalai Lama published specific additional details of the identifications on July 23. Tibet When the joyous confirmation of the new Karmapaʹs identity was received at Kalek monastery. 802 . with the special robes and sacred blessings of the tru. the official notification of the Dalai Lamaʹs approval of the identity of His Holiness the Seventeenth Karmapa. Return to Tsurphu (June 1992) On the day the swan circles the edge of the lake And leaves its fledglings in the darkening swamp The day the white vulture soars in the depths of the sky. Akong Rinpoche and Sherab Tarchin presented His Holiness the Seventeenth Gyalwa Karmapa.After consideration of the evidence and additional meetings with Their Eminences Tai Situ Rinpoche.sol. O Fledglings. Customary offerings were made to the Karmapaʹs parents to express gratitude for the care that they had given him up to the time of discovery. You will wonder where the man Rigdröl is. that they were carrying on behalf of the Tai Situpa and the Goshir Gyaltsabpa and which had been especially prepared in India at the outset of their journey. His Holiness departed with an entourage for Tsurphu Monastery the traditional home of the Karmapas. consistently confirmed by the search party. 1992 as follows: The personal identifications of the 17th Gyalwa Karmapa as indicated by the Sacred Letter of Prediction left by the 16th Karmapa. Tsurphu Gyaltsab Rinpoche and Shamar Rinpoche. surrounded by monks holding a huge canopy overhead. When the Lord of the Path is held by the king of birds. which was adorned with greetings and filled with the aroma of burning incense. The motorcade was flanked by riders on horseback. Düsum Khyenpa. His Holiness was driven to the main entrance of the monastery. From The Song Whose Time Has Come: The Melodious Hum of the Bee (1944) by The Sixteenth Gyalwang Karmapa His Holiness the 16th Karmapa fled Tibet in 1959 and since that time Tsurphu Monastery had been without a Karmapa in residence. On June 15. Thus the arrival of the reincarnation of the 16th Karmapa was greeted with great anticipation. about 15 minutes from the main entrance to the monastery. When word reached the Tibetans that the reincarnation of the Karmapa had been found and hat he was being brought to Tsurphu Monastery.Yet unified with ultimate reality. where he mounted a white horse. His Holiness the Gyalwang Karmapa received monks from Tsurphu and Chinese and Tibetan officials who had come to pay their respects. thousands of his followers gathered in great joy. Accompanied by his parents and members of the search party. In prayer I aspire that we gather in great joy. As he entered 803 . The 17th Karmapa was escorted on horseback through the front gate in a traditional grand procession. the melody of the religious mescal trumpets called gyalings (rgya gling) welcomed the Karmapa back to his main seat. As the motorcade moved slowly up the winding road towards the Monastery. The Karmapa first stepped out of the vehicles at his Summer Palace. His Holiness arrived in an entourage of seven jeeps followed by two trucks along the main road to Tsurphu. with other carrying colorful banners and flags. 1992. After tea. with each horse and rider fully arrayed the noblest attire. established so many centuries earlier by the 1st Karmapa. E. where he was offered symbolic Snow Lionʹs milk. On 27th September 1992. where he took his seat on the throne of the Karmapas. 1992) His Holiness at the naming ceremony In July of 1992. He was presented with elaborate offerings of Buddha statues. 804 . His Holiness received his formal name in a traditional ceremony before the most precious Buddha image in Tibet. His Holiness XVIIth Karmapa was enthroned at Tolung Tsurphu. His Holiness was given the traditional name of the Seventeenth Karmapa. A blessing ceremony was held for the thousands of devotees eagerly waiting to be close to His Holiness. With that simple gesture. which went on for many hours. Dharma texts and precious objects. His Holiness was then escorted into the main Lhakhang. the main seat of all the Gyalwang Karmapas since the 12th century.the main gate. opera singers resplendent in their colorful costumes and masks together with some other singers celebrated this historic arrival of the XVIIth Karmapa to Tsurphu Monastery‐‐home and original seat of all the glorious Karmapas. the heart of Tibetʹs cultural history was officially restored. As dancing and singing in the courtyard continued for many hours into the late evening. Enthronement (September 27. monastic dancers arrayed in traditional costumes and masks as snow lions and other figures performed around him. amidst the magnificent and sacred spectacle of the performance of the Mahakala Bernakchen dance. His Holiness was present with an official certificate from the Beijing government accepting the recognition of His Holiness as a reincarnate lama. at the Jokhang Temple in Lhasa. His Holiness was seated in a special throne prepared for him in front of the main temple. revealed to the Great Treasure Holder (ʺTerchenʺ) Chokgyur Dechen Lingpa by Guru Rinpoche in the 19th Century C.: Pal Khyabdak Ogyen Gyalway Nyugu Drodül Trinley Dorje Tsal Chokle Nampar Gyalway De. Before the ceremony began. Situ Rinpoche and Gyaltsap Rinpoche conducted the elaborate ceremony. presenting His Holiness with a variety of blessed items sent by His Holiness the Dalai Lama and others. spanning four continents then made their offerings. written by His Holiness the Dalai Lama. composed of more than 300 Tulkus and representatives of Dharma centers and governments. which had—at the request of an ecclesiastical representative of the Government of Sikkim—also ratified the selection of the Karmapa. Khenpo Lodro and others. the eight auspicious symbols and the seven possessions of universal monarchs. by Gyaltsab Rinpoche. from eminent masters such as Khenpo Juno Dawa. the Karmapa was seated on the throne and His Eminence Tai Situ Rinpoche presented Ogyen Trinley Dorje with the confirmation letter. had started the Tulku Tradition in Tibet in the 12th century. As the religious ceremony commenced.ʺ His Eminence Tai Situpa consecrated the seven year old Karmapa with the eight precious ingredients. This part of the ceremony concluded with an offering of an enomous mandala. With the acquiescence of the government of China. 805 . Speech offerings followed. a long‐life sutra text for speech and a stupa symbolizing the mind. the XVIIth Karmapa had revived the tulku tradition. Adi Rinpoche. It came to an abrupt quiescence after the entry of the Chinese army into Tibet in 1959. having arrived the previous week and set up tents everywhere around the monastery grounds. the First Karmapa. This was indeed a wonderful and miraculous occurence. followed by the offering of an image of the Buddha symbolizing the body. Representatives of monasteries from all over the world. In the traditional ceremony called ʺNgasol. a copy of the Dakhaishalcham and the prediction of the Nechung Oracle. and it endured for 800 years.Dusum Khyenpa. The shrine room where the ceremony took place that day was completely full and tens of thousands of Tibetans congregated outside. Tsurphu Monastery. Rebuilding Tsurphu (1992‐1999) Throughout Tibet and China. suffering very heavily. In early 1980. His Holiness individually blessed many of those present. However. After many years of hard work and dedication they completed the partial rebuilding of the main shrine and some of the other parts of the development. Two days later. Upon the return of the Seventeenth Karmapa. the initiation of the standing red‐Chenrezig. many aspects this large complex was rebuilt. It is said that flock of eagles circled in a clockwise direction and a horizontal rainbow appeared in the middle of the sky right above the monastery. This beautiful seat was completely destroyed and was left in total ruin in 1966. at the tender age of 7 years. over 30. addition was built. 806 . after the destruction you could see from a distance only the the remnants of a mostly collapsed and ruined wall. the reconstruction was brought to a completely different level. returning to the seat of the Karmapas. His Holiness the Sixteenth Gyalwa Karmapa instructed Venerable Drupon Dechen Rinpoche to go back to Tibet to reconstruct the original seat. Many devoted students and followers of the Kagyu lineage visited His Holiness Karmapa at Tsurphu and donated their services for the effort of rebuilding the original seat at Tsurphu Monastery. His Holiness the Seventeenth Karmapa had fulfilled the prediction of the Sixteenth. Tsurphu was no exception. through the tireless effort of Drupon Dechen Rinpoche and the devotion and dedication of the Tibetan people. when the communist Chinese government opened the Tibet‐ Nepal border for older Tibetans to visit family and relatives. No inhabitants were able to remain there. The 17th Gyalwang Karmapa performed his first empowerment. or monastic college.The following day. Most of the original Tsurphu Monastery complex was restored and a new shedra. so recently plucked from his nomad home in Lhotak. Ogyen Trinley Dorje. many monasteries were destroyed during 1959 and the Cultural Revolution. His Holiness began his service as the 17th Karmapa by blessing the audience with the most beneficent and compassionate activity of the Lord of Compassion. Reconstruction of Tsurphu was extremely difficult because Tibetan people were very poor and any support they could provide was very limited.000 people were eventually fortunate enough to receive his blessing. 2000 Kagyu Office 12‐2006 807 . His Holiness the Gyalwang Karmapa meets His Holiness the Dalai Lama for the first time upon his arrival in Dharamsala on January 5. 808 . The hair‐cutting and naming ceremony was held in Lhasaʹs famous Jokhang Temple. Ogyen Trinley Dorje. the Chinese government officially allowed the recognition of Ogyen Trinley Dorje as the seventeenth incarnation of the Karmapa. They agreed and a short time later they had a son.ʺ which means ʺhappy brother. September 27. This decision to move placed them in the spot where the predictive letter written by the Sixteenth Karmapa had said the Seventeenth Karmapa would be found.000 pilgrims assembled. Apo Gaga told his parents his monks were coming for him. and packed his things. a Karma Kagyu monastery. Apo Gaga spent four years at Kalek monastery. he also spent some time with his parents. The parents. preparations were made for the journey to Tsurphu. who had many daughters and one son. 1992. On September 27 of the same year. three suns appeared in the sky and were seen by many hundreds of people in the surrounding area. also in the prediction letter. wanted to have another boy. During this period. His Eminence Tai Situpa and His Holiness the Dalai Lama confirmed the identification. This was the first time the Communist government allowed the recognition of any reincarnate lama. The enthronement was held at Tsurphu Monastery that day.ʺ a nickname given to him by his older sister. Miraculous events and signs that occurred during the pregnancy and birth of Apo Gaga—the locale in which he was living matching exactly the place described by the prediction letter left to Tai Situ Rinpoche by the Sixteenth Karmapa. His Holiness concluded the enthronement 809 . the appearance and manners of the young boy himself‐‐all led the monks from Tsurphu to determine if this boy. where he received a special education and was treated as an unrecognized reincarnate lama. Before the party left. His Holiness the Seventeenth Gyalwa Karmapa. he suggested to his parents that they move their camp early. was the Seventeenth Karmapa. After a short time spent at Kalek. born to nomads. where over 20. was born to nomadic parents in 1985 in the Lhathok region of Tibet. The boy was called ʺApo Gaga. It was only the second time that a Karmapa had received this ordination there. In 1992. the names of the parents. that they might have a son but if they did they must place him at Kalek monastery. They were told by the yogi abbot of Kalek. As he grew older. Ranjung Dorje. the late Drupon Dechen Rinpoche. During his stay in Beijing. had given teachings over six hundred years earlier. or tulkus. the young Pawo Rinpoche was discovered in Tibet. Other learned monks and lamas. Each day at 1:00 in the afternoon he would receive visitors—pilgrims from throughout Tibet and around the world—and offer his blessings. Once he was back at Tsurphu. an important Kagyu lama who had passed away in Nepal in 1991. of Red Chenrezig. the Karmapa continued his studies of Buddhadharma including philosophy. Shortly after returning to Tsurphu he departed on a formal visit to Beijing at the invitation of the government of the Peopleʹs Republic of China. during which he was excited to see his first fireworks display. In 1994. From his arrival at Tsurphu in 1992. After a search was conducted based on this prediction letter. His tour continued with a first visit to the seashore and stops in Shanghai. On special festival days when large throngs of pilgrims would make the trek to Tsurphu. continued to tutor His Holiness. from a monastery rooftop. he began to bestow more empowerments and play the primary role in various rituals at the monastery such as the annual Mahakala dances leading up to Losar. His Holiness began to fulfill his legacy of predicting and recognizing the rebirth of incarnate lamas. His Holiness would offer blessings individually to thousands of people in a single day. The following day the Seventeenth Karmapa bestowed his first formal empowerment. This early education began under the direction of His Eminence Tai Situ Rinpoche. Nanjing. 25. Beginning in 1994. including Lama Nyima. who served the Sixteenth Karmapa at Tsurphu and Rumtek monasteries. and the abbot of Tsurphu. His Holiness was involved primarily in dharma studies. His Eminence Goshir Gyaltsab Rinpoche. The enthusiasm and overwhelming numbers of people trying to enter the monastery forced the blessing to be continued into the following day. where he said prayers and made offerings. and Tashilhunpo. That following morning. as well as clues to the names of his parents and information on the environment surrounding their home. including the Jokhang Temple and the Potala.000 people filed before His Holiness to receive his personal blessings. He made pilgrimages to the famous shrine of the Buddhaʹs tooth relic outside Beijing. The first such recognition was of Pawo Rinpoche. This trip provided His Holiness with a first‐hand view of contemporary urban life in China as well as modern transport and technology. and until 2001 810 . the Tibetan New Year. was His Holinessʹs reading tutor until Umdzeʹs death in 1997. and Chengdu before returning to Tibet.by giving his personal blessings to the crowd that completely surrounded the monastery. The Karmapa wrote a prediction letter specifying the details of the location and time of year of the childʹs birth. His Holiness made visits to major sacred sites in central Tibet. and Ganden monasteries. and sacred dance. Drepung. The Karmapa attended events commemorating the forty‐fifth anniversary of the founding of the government of the Peopleʹs Republic of China. and also to Wutai Shan (the Five Sacred Mountains of Manjushri) where the Third Karmapa. Umdze Tubten Zangpo. Sera. he met with numerous officials and was formerly introduced to President Jiang Zemin and Chairman Li Peng. debating. ritual practices. provided all the requisite signs and clues which led to the discovery of the Fourth Jamgon Kongtrul. the Karmapa gathered with other heads of the five 811 . Since arriving in Dharamsala.resided at Nyenang Monastery near Tsurphu. Since that time. Jamgon Kongtrul Rinpoche lives at Pullahari Monastery in Kathmandu. He has since been moved by the Chinese government to Lhasa. then two years old. transmissions. including the young Dabzang Rinpoche who now resides at his seat in Kham. eminent scholar of the Kagyu lineage. shrines. including religious leaders. His Holiness Karmapa has been living temporarily at Gyuto Ramoche Tantric University near Dharamsala. the Karmapa has developed a strong bond with His Holiness the Dalai Lama. Shelri Dolpo Rinpoche. On January 1. was discovered in Nepal and now lives with the young Jamgon Kongtrul Rinpoche at Pullahari. politicians. Again. the details in the letter. In 1996. nunneries. His Holiness began a new journey. statues. the Seventeenth Gyalwa Karmapa. and an incarnate lama found outside of Tibet. the fourteen‐year‐old Ogyen Trinley Dorje. and empowerments of Karma Kagyu vajrayana practices from masters of the lineage. His Holiness wrote his next letter of prophecy for the rebirth of Jamgon Kongtrul Rinpoche. The giant Tsurphu thangkas were recreated and displayed on auspicious days. The two have had many opportunities to meet and on one occasion in February. Just a few days earlier. and paintings. His Holiness offers public and private audiences at Gyuto and on occasion bestows a public empowerment. recognize. left Tolung Tsurphu Monastery with a handful of attendants. and secretly escaped from Tibet. 2000. Much of the physical rebuilding of Tsurphu Monastery and renewed dharma activity that continued what has historically taken place there over the past 800 years flourished since the Seventeenth Karmapa returned in 1992. India where he was met by His Holiness the Fourteenth Dalai Lama. Each week. While in India he has received thousands of visitors from throughout the world. In 1999 His Holiness Karmapa made another trip to Beijing at the invitation of government and religious officials of the Peopleʹs Republic of China. and people from all walks of life— Buddhist and non‐Buddhist alike. a close disciple of the Second and Third Jamgon Kongtrul Rinpoches. Temples. as the Western calendar marked a new millennium and Kagyu monasteries. in addition to a set of sketches and maps drawn by the Karmapa. he arrived safely in Dharamsala. he has been able to continue his studies in Buddhist philosophy and receive instructions. and sacred lama dances that had not been practiced for decades were once again performed in the main courtyard. eastern Tibet. During this visit he attracted much attention from the news media and was featured on Chinese television in a special program chronicling his life and activities. 2000. a shedra. Nepal. stupas. and dharma centers around the world celebrated by offering prayers for world peace and for the long life and flourishing of the Karmapaʹs buddha activity. film stars. and confirm the rebirth of other tulkus. and residences were rebuilt and filled again with offerings. The Seventeenth Karmapa has gone on to predict. His principal tutor has been Khenchen Thrangu Rinpoche. On January 5. on December 28. Today. At Gyuto. where he stayed at the Vajravidya Institute. whose ʺdaring escape from China keeps hope alive for Tibetans. During this time he joined His Holiness the Dalai Lama and Gaden Tri Rinpoche before the sacred Dhamekha stupa where they offered prayers. His Holiness Karmapa received his novice monastic ordination from His Holiness the Dalai Lama. 2002. he has made a pilgrimage to Ladakh. His Holiness embarked on a pilgrimage to some of the sacred Buddhist sites in India. Several of his poems have been set to music by the internationally acclaimed Tibetan Institute of Performing Arts (TIPA). KTD 812 . and to continue his ongoing studies.ʺ His Holiness was designated a hero from Tibet. The pilgrimage also included a trip to Bodhgaya. The Karmapa has been writing poetry characterized by scholars of the lineage as unusually sophisticated and refined for someone of his age. and in December presided over the Kagyu Monlam at Bodhgaya. His Holiness returned to Sarnath for several weeks.schools of Tibetan Buddhism to honor the sixtieth anniversary of the Dalai Lamaʹs enthronement.ʺ In a formal ceremony on July 24. The occasion was followed by several days of celebration at Gyuto Ramoche Tantric University. assisted by His Eminence Gyaltsab Rinpoche. Minister of Religion and Cultural Affairs in the Central Tibetan Administration (Tibetan Government‐in‐Exile) announced that the government of India had granted formal refugee status to His Holiness Karmapa. Since then. This news was great cause for celebration among the Karmapaʹs followers throughout the world as it paved the way for his ability to begin to travel. which released a recording of these songs titled Melody of Truth. Kalon Tashi Wangdi. Time Asia magazine named His Holiness Karmapa one of its Asian heroes. In early 2002. On February 2. to explain the details of his escape from Tibet and reason for going to India. He participated in religious activities and celebrations during Losar in Sarnath (at Varanasi). His Holiness held his first press conference. the place of the Buddhaʹs enlightenment. where Shakyamuni Buddha first turned the wheel of dharma. That spring. attended by members of the international media. an honor the magazine conferred on ʺindividuals whose valiance inspires us. After returning from Bodhgaya. before hundreds of monks. The Karmapa returned to his temporary residence at Gyuto Ramoche Temple near Dharamsla in February in time for Losar celebrations. Shortly following the granting of his refugee status. 2001. Throughout this period he was treated with much reverence and respect. As a teenager. along with some other lamas. His spiritual training as a holder of the Kagyu lineage was further completed under the guidance of HH the 16th Gyalwa Karmapa . Rinpoche also holds many lineages of the Nyingmapa tradition. they were so hungry that they were obliged to boil the leather of their bags or boots to make soup. Dolma Lhakang was a monastery with some 100 monks and many associated small retreats and nunneries. in Dalhousie. in the Chamdo area of Kham. where he received transmission of the quintessential mahamudra Kagyu Buddhist lineage from Secchen Kongtrul Rinpoche. Abbot of Dolma Lhakang monastery near Chakdado. the child was taken to Dolma Lhakang to receive the spiritual and formal education necessary for him to be able resume his work as Abbot later on. to look after yhe Young Lamas Home School. he travelled from community to community. This was a place where young reincarnate lamas from all the Tibetans could receive an education. nine month journey as one of the leaders of a 300‐strong party. At one point. near Riwoche in Kham. performing religious ceremonies and treating the sick. 813 . Besides his religious studies. After spending sme time in refugee camps. the young Akong also trained in traditional Tibetan medicine. The search party was following precise instructions given by HH the 16th Gyalwa Karmapa. of which only some 13 persons made it to safety in India. he was asked. Around the age of four. in an arduous. The 1959 takeover of Tibet caused him to flee to India. Supreme Head of the Kamtsang tradition. NW India. Eastern Tibet. who also certified him as a teacher of Tibetan medicine.Dr Akong Tulku Rinpoche Biographical Details by Ken Holmes ‐ 01‐2007 Akong Rinpoche Born in 1939. he was discovered at a very young age by the search party seeking the reincarnation the previous (1st) Akong. He then went to the great monastic university of Secchen. Hon. HH the 16th Gyalwa Karmapa visited Samye Ling in 1975 and 1977. This served a double purpose: it began to make available to the world at large a wealth of material from one of Asiaʹs finest and most extraordinary civilizations. with a commemorative plaque being unveiled by the XIIth Tai Situpa and the Rt. the interest which many therapists and physicians showed in Dr Akong Tulkuʹs medicinal and therapeutic Buddhist skills led to the development of a unique therapy system. Senior representatives of the worldʹs religions attended. Sherapalden is one of the. he and Trungpa Tulku. if not the. woodcarvers and other craftspeople working under the guidance of Sherapalden Beru. Samye Dzong centres [premises without accompanying land] grew up in Belgium. David Steel MP (now Lord Steel). By so doing. (list of teachers and teachings 1967‐88) where they taught its main meditation practices and philosophical texts. each project 814 . in Scotland. The next 25 years (1963‐1988) were spent introducing the West to Tibetan religion and some aspects of its culture. with a strong accent on active.Through the kind help of Mrs Freda Bedi. he invited its greatest living scholars and meditation masters to Scotland. developed jointly by Dr Akong Tulku Rinpoche and Chogyam Trungpa Rinpoche in its first few years and thereafter by Dr Akong. During this period of Samye Lingʹs development. who was often to be seen with a trowel in hand on the building site. the first Tibetan Buddhist Centre in the West. With tremendous vigour and diligence. Spain. to learn English in Oxford. Trungpa Rinpoche and Tulku Chime of Benchen Monastery in the small appartment they shared. The inside of the temple was exquisitely finished by a team of fine artists. The grand opening of Samye Temple took place on the 8th August 1988. he has brought well over 100 projects into existence. Dr Akong Tulku established a traditional 3‐year meditation retreat at Samye Ling and launched the construction of the Samye Project. open to anyone of any faith. built entirely by the members of the Samye Ling community. selfless compassion. principally in Tibet and Nepal. Dr Akong Tulku was then asked by the Karmapa to be the organisor of his 1977 6‐month tour of Europe. Phase 1 of the Samye Project consists of the temple. supporting himself. Abbot of Surmang. Library and Museum. finest master‐artists of the Karma Kagyu tradition. Zimbabwe and the UK. now thriving as the Tara Rokpa Therapy. In response to a growing demand for specific teachings from the Kagyu traditions. sailed to England in 1963. under the active leadership of Dr Akong Tulku. South Africa. later to become Sister Palmo. it also ensured its survival and perpetuation as living tradition. Visited by people from all over the world. The ground was laid for the proper development of these teachings in the West when the Supreme Head of the Kagyu Lineage. Dr Akong Tulkuʹs main activity in the 1990s concerned the expansion of his humanitarian activities. Ireland. On another front. sculptors. where he created several soup kitchens to feed the homeless in major cities. Under the Gyalwa Karmapaʹs guidance. he made it first and foremost a place of peace and spirituality. various satellite centres and activities had come into being. but also in Europe. This work was centred around the development of the Kagyu Samye Ling Tibetan Centre. the building of a major traditional Tibetan Buddhist temple and an accompanying College. Only the latter had a bursary and Akong Rinpoche worked for some years as a simple hospital orderly. then taking him to the Karmapa seat at Tolung Tsurpu monastery and later arranging the visit of the two Regents ‐ the 12th Tai Situpa and the 9th Goshir Gyatsabpa ‐ who gave him the naming ceremony and later enthroned him formally as the 17th Gyalwa Karmapa. These are mainly located in isolated rural areas of the Eastern part of the Tibetan plateau. In Nepal. The increasing burden of his work in Tibet led Dr Akong to request his brother. clinic. Urgyen Drodul Tinley Dorje. clinic. In 1992.being a school. 815 . self‐help program or scheme to save the Tibetan environment. particularly in founding a strong monastic community there. medical college. Akong Rinpoche was one of the main people to discover the reincarnation of the 16th Gyalwa Karmapa and he played a very important role in first finding him. the Ven Lama Yeshe Losal. womenʹsʹ self‐help workshops and so forth. Rinpoche has established an important project which feeds the hungry through the winter months. to take over the running of Kagyu Samye Ling in Scotland. working mainly through Rokpa Internationalʹs Vice President Lea Wyler. This has expanded to incorporate a childrenʹs home. Lama Yeshe became the new Abbot and has since proved very successful. 816 . Trungpa gave up his monastic robes and adopted western dress and mores. In 1970. to undercut the temptation of students becoming distracted by exotic cultures and dress. teacher. he was bequeathed a former hunting lodge in Scotland that had recently been converted to a meditation center by a western Theravadan monk named Anandabodhi. Early in his time in the West. Trungpa moved to the United States at the invitation of several students. The name Chögyam is a contraction of Chögyi GyatsoWylie: Chos‐kyi Rgya‐ mtsho).Chögyam Trungpa From Wikipedia. after a break with his fellow lama Akong Tulku Rinpoche. 2005). founding Vajradhatu and Naropa University and establishing the Shambhala Training method. important figures in the Kagyu tradition of Tibetan Buddhism. in order. he was a major figure in the dissemination of Tibetan Buddhism to the West. both by Tibetan Buddhists and by other spiritual practitioners and scholars (Midal. which then became Samye Ling. which means ʺocean of dharmaʺ. His controversial career is characterized by his style of ʺcrazy wisdomʺ by his Western followers. Biography Born in the Kham region of Tibet in February 1939. poet. and a Trungpa tülku. and by their preconceptions of how a 817 . as a preeminent teacher of Tibetan Buddhism. he said. artist. he received a scholarship to study Comparative Religion at Oxford University in England. the first Tibetan Buddhist monastery in the West. with the assistance of sympathetic westerners. HH Dilgo Khyentse Rinpoche. Chögyam Trungpa was eleventh in the line of Trungpa tülkus. after having achieved wide renown for his teachings in his native country. scholar. Widely recognized. Trungpa began his study of English. the free encyclopedia Chögyam Trungpa Chögyam Trungpa (February 1939 ‐ April 1987) was a Buddhist meditation master. Among his three main teachers were Jamgon Kongtrul of Sechen. In 1959. Trungpa means ʺattendantʺ. and Khenpo Gangshar. In exile in India. In 1967. In 1963. He died of alcohol‐related liver failure at the age of 48. he fled the Chinese invasion and crossed the Himalaya on foot into India. He also founded retreat centers for intensive meditation practice including Shambhala Mountain Center in Red Feather Lakes. are known as Shambhala Meditation Centers. he encouraged students to give up smoking marijuana claiming that the smoking was not of benefit to the spiritual progress and that it exaggerated neurosis. Among his most famous and well known students are Pema Chödrön. Vermont. since then gathered and presented as the Shambhala Training. In 1986. In 1973. 526‐528) Upon his death. VT and Gambo Abbey in Cape Breton. 1987. Trungpa. The Shambhala Training is described as a secular approach. in failing health. a body that did not immediately decay. slept with students. Originally known as Dharmadhatus. including the appearance of rainbows. He drank. moment by moment. There he died of liver failure on April 4. appointed regent and Dharma heir. a his heart remaining warm. His book Shambhala. for individuals to establish enlightened society. The next Trungpa tülku. pp. and often kept students waiting for hours before giving teachings. Novia Scotia. religion. smoked. now more than 150 in number. provides a concise collection of the Shambhala views. Students were often angered. unnerved and intimidated by him. (Miles. Trungpa also founded more than 100 meditation centers throughout the world. a major meditation center in Barnet. and devoted. in Boulder. In 1976. Anne Waldman. 1989. Chokyi Sengay. Ginsberg. 1987 is alleged to have been accompanied by a number of traditional signs demonstrating his enlightenment. but remained fiercely loyal. moved Vajradhatuʹs headquarters to Halifax. Karme Choling in Barnet. which later became Naropa University. In Shambhala terms. Ösel Tendzin (Thomas Rich). inspired by his vision (see terma) of the legendary Kingdom of Shambhala. rooted in meditation. Shambhalian practices focus on using mindfulness/awareness meditation as a means of connecting with oneʹs basic sanity and using that insight as inspiration for oneʹs encounter with the world.guru should behave. committed. was recognized in 1991 by Tai Situ Rinpoche. His cremation there on May 26. it is possible. Waldman. these centers. In 1974. His body was packed in salt and laid into a wooden box to be delivered to Karmê Chöling. Sakyong Mipham Rinpoche. Trungpa founded the Naropa Institute. and Diane di Prima. Naropa was the first accredited Buddhist university in North America. Trungpa established Vajradhatu. Sacred Path of the Warrior. encompassing all his North American institutions. CO. 818 . Much of his behavior has been asserted as deliberately provocative and sparked controversies that continue to this day. and then by Trungpaʹs eldest son and Shambhala heir. but accessible to individuals of any. Trungpa began giving teachings. Colorado. or no. the leadership of Vajradhatu was first carried on by his American disciple. Nova Scotia . Allen Ginsberg. Colorado. and di Prima were also teachers at Naropa University. In one account. headquartered in Boulder. Thereafter. as Rinpoche was called when he was young. Rinpoche received pointing out instructions on the nature of mind from His Holiness. and affection reserved for those masters who have achieved great realization. Rinpoche left home at an early age to train with a yogi who would become one of his root teachers. Rangjung Rigpe Dorje. The Wandering Yogi After completing this early training. Kham in Eastern Tibet. and yogi: Khenpo Tsultrim Gyamtso Rinpoche. As her youngest child. Sherab Lodro. ʺKhenpoʺ is a title of scholastic mastery. accompanied her on pilgrimages and to Dharma teachings and initiations. even staying by her side when she undertook extended retreats. the Karmapa). During these years he often lived in charnel grounds in order to practice and master ʺChod. While living in the caves above Tsurphu. his mother devoted herself full‐time to Dharma practice. and realize deeper levels of emptiness. By nature and nurture drawn to spiritual practice. Sherab Lodro subsequently received the Dharma name ʺTsultrim Gyamtsoʺ (Ocean of Ethical Conduct) from one of his teachers. his father died suddenly. ʺRinpocheʺ (Precious One) is a title of profound respect. Tsultrim Gyamtso embraced the life of a yogi‐ascetic. the 819 . solitary retreats in caves to realize directly the teachings he had received. For five years he wandered throughout Eastern and Central Tibet. scholar. Mind Transmission from the 16th Karmapa Reaching Tsurphu Monastery (historic seat of the Karma Kagyu lineage and its head. Rinpoche was given key instructions on the Six Yogas of Naropa. the 16th Karmapa. devotion. undertaking intensive. develop compassion.ʺ a skillful means to cut ego clinging. Remarks on the Outer Life of Khenpo Tsultrim Gyamtso Rinpoche Names and Forms of Address Born in 1934 to a nomad family from Nangchen. Early Years Here is a brief account of how a boy from an inaccessible area of a remote country became the world‐renowned teacher. Lama Zopa Tarchin. When he was two years old. he founded the Marpa Institute for Translators. South America. In addition to translating classic texts. which offered intensive winter courses in language and scripture. In 1986. Some of Khenpoʹs senior students now teach the very texts they translated or studied under his close supervision. from all over the world. Moreover. Rinpoche led them and others over the Himalayas to safety in Bhutan and later built them a nunnery. whose many students particularly appreciate his fluent English and ease of teaching in that language. which he still oversees. Though full of hardship. Khenpo Rinpoche serves as spiritual advisor for Nalandabodhi. Rinpoche spent the next nine years at the Buxador Tibetan Refugee Camp in North India. Rinpoche arrived in Paris. Southeast Asia. archive. and began to teach Westerners Dharma and classical Tibetan Dharma language. the teaching arm of Ponlop Rinpocheʹs Dharma activities. Khenpo Tsultrim Gyamtso Rinpoche has developed outstanding translators whose clarity and accuracy reflect years of study and practice. Sikkim. the Khenpo has formed a special relationship with The Dzogchen Ponlop Rinpoche. the 14th Dalai Lama. India and the Refugee Camps The following year. Training Skilled Translators Over the years. retreat center. and other profound practices from Dilyak Tenzin Drupon Rinpoche and other masters. and received a Khenpo degree from His Holiness. and songs of spiritual realization. in conjunction with Khenchen Thrangu Rinpoche. Rinpoche has traveled extensively. 820 . and all four schools of Tibetan Buddhism. the program continues to draw students. Khenpo Rinpoche continued to supervise this annual event when it moved to Pullahari Monastery above Boudhanath. a group of nuns approached him for help against the Chinese invaders. completing annual world tours in response to invitations that flow in from Europe. while in retreat at a place called Nyemo. both old and new. in Rumtek. in Boudhanath. and whose dedication contributes immeasurably to making the precious Dharma of Tibet available in many languages. the 16th Karmapa. Nepal. Though Rinpoche personally teaches less at Pullahari now. the tantras. 1977. the United States. and school. Among these young masters. became renowned for his skill in logic and debate. France. trained a new generation of Kagyu tulkus and khenpos: the 1991 graduates of the Nalanda Institute for Higher Studies. this period of his life was extremely productive: He studied and mastered the sutras. More than a Quarter‐century of Traveling and Teaching On July 17. Africa and Australia. and build a complete database of Khenpo Tsultrim Rinpocheʹs oral teachings.Hevajra Tantra. these students are equally committed to preserving Rinpocheʹs own oral commentaries. talks. Since then. Canada. one of whose missions is to collect. Training a New Generation of Khenpos During this time Khenpo Tsultrim Rinpoche. Ponlop Rinpoche has founded the Nitartha Institute. and the equivalent Geshe Lharampa degree from His Holiness. Unique Training of Nuns Khenpo Tsultrim has built a nunnery. Like Milarepa. though personally and administratively demanding. near Milarepaʹs retreat cave in Yolmo. Both there and in his Bhutanese nunnery. tend the garden. clarify a difficult point. make tormas. [Homage] Genuine reality transcends birth and death False appearances. they arise dependently Just like dream happiness and suffering 821 . neither does activity But in terms of appearance. and retreat center for women of Tibetan origin in the Helambu region of Nepal. The Autobiography that follows is an example of one of Rinpocheʹs spontaneous songs of realization. etc. all anis learn musical instruments. Rinpoche demonstrates a firm commitment to providing nuns with the same opportunities—especially for study—as those traditionally extended to monks. In fact. This departure from tradition. few possessions. in response to a studentʹs request for his story The Twenty Wonderful Miracles That Tell of Appearance and Reality Namo guru hasa vajra Samsara and nirvana are undifferentiable And even though you realize this To purify your thoughts of their attributes You gained Buddhahood in just one life Mighty hero. Rinpoche is often compared to the great yogi Milarepa. he also embodies the training and temperament of a true yogi. An innovation in his approach is to train each nun to carry out every function of monastic life. Thus. Such dohas may emerge to answer a question. sometimes sealed in darkness. fosters a democratic atmosphere among the nuns. whom he resembles in both substance and style: Rinpoche has no fixed abode. The Milarepa of our Time While Khenpo Tsultrim Gyamtso unites prodigious scholarship and intellect with great compassion. rather than to specialize in just one. birth and death are like watermoons Knowing this will make it easy to Cut through clinging to birth and death as true Such an explanation of birth and death— E ma! What a wonderful miracle! [1] Since no actor exists. school. develops their capabilities to the fullest. he is known for his dohas. tend the shrine room. or to expand or comment on one of Milarepaʹs own songs. and allows the community to respond without disruption to unexpected situations and changing conditions. do bookkeping. cook. he has practiced for years in solitude. I bow with great respect. Shepa Dorje [Milarepa] At your feet. composed on Rinpocheʹs 20th teaching anniversary. The life of a yogi. spontaneous songs of realization that offer insight into genuine reality. serve as chant or ritual master. they have no power to remain But this source of sadness. is just a watermoon Dependently arisen. result. too. this you should know This way of thinking about something that is so hard to get— E ma! What a wonderful miracle! [4] All phenomena outside and inside Decay each moment. when examined closely Reveals that impermanence doesnʹt exist either! This way of meditating on impermanence— E ma! What a wonderful miracle! [5] Your friends depend on your enemies And your enemies depend on your friends All friends and enemies exist dependently Just like the ones that you meet in dreams This way of understanding friends and enemies— E ma! What a wonderful miracle! [6] Without joy. good and bad deeds result in joy and pain Such an explanation of cause.And in this way. weʹre told in many ways But it. and karma— E ma! What a wonderful miracle! [2] Samsaraʹs suffering has never existed Its appearances are like agony in a dream Of the very nature of dependent arising You canʹt separate appearance from emptiness Such an explanation of suffering— E ma! What a wonderful miracle! [3] The human body that has faith. diligence. joy is impossible They are the very essence of dependent existence They are without the slightest substance This way of understanding joy and pain— E ma! What a wonderful miracle! [7] When there is clean it is because of unclean And unclean itself depends on clean They are of the nature of equality As they are when they appear in dreams This way of eliminating thoughts of clean and filth— E ma! What a wonderful miracle! [8] Gain and pleasure. praise and sweet sounds—these four They rely on their opposites for their very existence Watermoons and dreams. and prajna Is so difficult to find. pain is impossible Without pain. they have no substance The eight worldly dharmas are such wonderful miracles! [9] Being learned depends on being stupid And being stupid depends on being learned 822 . no path to progress upon No progressing whatsoever going on But the way of progressing that we see From cause and condition. The basic state transcends all reference points and assertions Yet from this expanse that concepts cannot experience Conceptuality arises in great abundance! This way of explaining genuine reality— E ma! What a wonderful miracle! [14] The completely false appearances that you see Transcend both true and false in reality But to stop you from thinking that they are true You are taught that they are false To halt this clinging to falsity.Both are just dreams and watermoons Scholar and fool not different—what a wonderful miracle! [10] From the unborn mind. arises dependently Like the moon dancing on the waves This way of traversing the path—what a wonderful miracle! [12] Nothing to realize. no one to realize it No realization can be seen. the nirmanakaya Appears in a watermoonʹs style This way of explaining the three kayas— E ma! What a wonderful miracle! [16] We have so many thoughts that we are suffering But this suffering is just like a dream! And if you can recognize these thoughtsʹ true nature Suffering will be self‐liberated as soon as it appears! The ice so easily melting into water 823 . and by themselves are free Just like waves dissolving into the ocean vast The basic way of being—what a wonderful miracle! [11] No one to progress. not even a little bit But our words can describe so carefully The way of realization that occurs dependently It is like seeing the moon in a dream This way of realizing the fruition—what a wonderful miracle! [13] Since fundamentally there are no conceptual elaborations. beyond conceptuality Appearances self‐arise. it is not explained that they have any reality Liberation from true and false— E ma! What a wonderful miracle! [15] Genuine realityʹs dharmakaya Cannot be experienced by conceptual mind But there is the way the sambhogakaya Appears to the noble bodhisattvas And to the various beings. Transformation explained like that—what a wonderful miracle! [17] Though the wisdoms five and the kayas three Are all explained individually Like a soundʹs impermanence and composite nature Kayas and wisdoms are really undifferentiable This explanation of ultimate union— E ma! What a wonderful miracle! [18] Through great compassion. Nepal. the Buddhaʹs activity Accomplishes the benefit of sentient beings But the benefitted ones really donʹt exist at all Completely falsely. 2002 824 . Translated by Ari Goldfield. on Dec. the benefit performed is as in a dream This explanation of Buddhaʹs activity— E ma! What a wonderful miracle! [19] Pure and impure are just imaginary They do not exist in the expanse of equality Equalityʹs expanse encompasses absolutely everything And nothing can ever move from it at all This explanation of equality— E ma! What a wonderful miracle! [20] Why are all these so incredibly miraculous? Genuine reality. free of conceptuality Appearances transcending truth and falsity— E ma! All phenomena are wonderful miracles! When you realize all of this You realize Mahayanaʹs profound meaning When you grasp all of this You are a worthy vessel for the Great Secret When you grasp all of this You help everyone in a natural way So may all you fortunate ones Realize this meaning well! So was the casual talk of Dechen Rangdrol [Khenpo Tsultrim Gyamtso] in the Garden of Translation near the Great Stupa of Boudhanath. true being. 17th and 18th. 2. Translation revised Jan. 1997. Yet beings think these are real because they directly experience them. This way [that] beings engage in direct and inferential valid cognition Is the basis of all conventions. illusions. beingsʹ birth. all fabrications. (2) Samsaric happiness and suffering. (3) Experiences of happiness and suffering That come from positive and negative actions Are like dreams. and the Buddha taught as if they did. and so forth. the Buddha taught. To those who cause Dharma to flourish in the realms of wanderers— To the Buddhas and Bodhisattvas of the ten directions.ʺ and directions are imagined to exist.ʺ ʺbottom. This is nothing more than a confused way of relating To oneʹs own karmic experiences. Have never existed in realityʹs basic nature.ʺ and directions. But through dependent imputation. I bow. death. ʺTop. (4) 825 . This way of teaching is a method Of getting beginners to enter the Dharma. Khenpo Tsultrim Gyamtso The Skyʹs Excellent Path: A Concise Explanation of the Great Vehicle Om delek su gyur chik! The sun of wisdom shines in Dharmadhatuʹs sky. Light rays of love dispel the darkness of ignorance. (1) Genuine reality transcends ʺtop.ʺ ʺbottom. Yet they appear to exist. and watermoons. And with these four immeasurables as the preliminaries. (10) Then. Stainless. that is good. This is the path of seeing. Difficult to Overcome. called: Heat. one traverses the four levels Of the path of junction.Past and future lives and the way of leaving one life and going to the next Have no self nature. The infallibility of cause and result. With a mind free of any doubts at all. becomes manifest. (12) 826 . Cultivate great love. subtle. joy. Luminous. and Cloud of Dharma: these are the ten grounds. Through the pacification of all signs of fabrication Actual reality. Peak. at the end of the Great Supreme Dharma. the Manifest. Dharmadhatu. investigate and meditate Upon the true nature of all phenomena. Gone Far. (7) In order to make this the Great Vehicleʹs path. Give rise to the supreme mind Turned toward supreme enlightenment—bodhicitta! (8) Without wisdom realizing emptiness. like watermoons. So with profound intelligence investigate. Radiant. (6) Thinking of samsaraʹs varieties of sufferings is frightening. (9) Meditating like this. On each of these levels. And the sufferings of samsara: These help beginners turn their minds away from samsara. Go for refuge to the three supreme and undeceiving protectors. What remains is clinging to true existence That is gross. And so they are vital preliminaries for all practices of meditation. The impermanence of this life. compassion. and equanimity. reality free of fabrication. (5) The difficulty of finding the freedoms and advantages. Unmoving. And when yearning for liberation arises. Yet in order to counteract the view of nothingness. Patience and Supreme Dharma. They are divided into the seven impure and the three pure ones. (11) Completely Joyous. Excellent Mind. extremely subtle. respectively. and the mere appearance of duality: This is a path of ordinary beings. If beginners believe in them as being real. Where the Noble Onesʹ grounds are reached. There is no way to purify samsaraʹs confused appearances. the Vajra‐like samadhi. meditative concentration. and primordial wisdom Are the ten transcendent perfections. From the wide open sky‐path above the Pacific Shone the radiance of Dechen Rangdrolʹs bliss/emptiness. And the glorious realizations for the benefit of others become manifest. Together with the habitual tendencies that produce them. aspiration prayers. patience. And compassion perfected ensures That deeds benefitting others never ceases. When one connects the way they become more and more extraordinary Over the ten grounds. (16) Through this virtue.Generosity. A gateway for fresh minds. (15) This brief explanation of the Great Vehicleʹs path and fruition. may I and everyone with whom I have a connection Ripen our mindstreams on the Great Vehicleʹs path. 1998. diligence. discipline. called The Skyʹs Excellent Path. while traveling from Australia to Thailand on December 2. The abandonments and realizations are perfected. The remedy. The glorious abandonments for the benefit of self. and so forth. And Buddhahood is attained. when the realization of the ten grounds is perfected. means. power. defeats dualistic appearances. five wisdoms. (13) Then. (14) The Buddhasʹ three kayas. with the ten ʺMind Productionsʺ of the Entrance. 827 . That is excellent. And may the Great Secret Vehicleʹs Profound generation and completion stages Be a cause for our gaining Buddhahood in a single life! (17) These were some extemporaneous words spoken by Khenpo Tsultrim Gyamtso Rinpoche in the expanse of sky above the Pacific. Wisdom. 828 . Briefly. the ultimate and the conventional. then the various kinds of sufferings arise. or the presentation. attaching to the mode of appearance as having true existence‐‐this is the confused mind or the bewildered mind. In the Buddhaʹs tradition. from that one gains nirvana. Whatever phenomenon there is to be known. and meditating on them. realising the mode of the way things are. The two truths are the conventional truth and the ultimate truth. of the two truths is very important. but only in terms of these two truths and not in terms of any other truths. So conditioned existence or samsara arises from holding onto the way things appear as being real. then. 829 . it is necessary to reverse that bewildered mind and to realise the nature of things as they are. Khenpo Tsultrim Gyamtso Rinpoche The Two Truths Rinpoche first urges everyone to give rise to the enlightened mind. they have to be approached through the different Buddhist traditions. The conventional truth is the mode in which things appear. and the various disturbing emotions. or the way things really are. or it can be known in terms of the ultimate truth. and compassion. So then. pacifies or dispels all of the various disturbing emotions. as being true. When we hold on to the mode of appearance of things. reflecting upon their meaning. In order to understand these two truths. the conventional truth. and not in any other way. the concept. It is difficult to understand them without approaching them in that way. and that is for the purpose of benefiting all sentient beings. Because of the importance of knowing that phenomena have their existence in terms of these two truths. releasing the ultimate truth. ultimate and conventional. that phenomenon can be known in terms of the conventional truth. as having some kind of true existence. love. in this first weekend course Rinpoche will give the presentation of the two truths through the various traditions of the Dharma. the Buddha said that all phenomena whatsoever can be known through these two truths. and apply ourselves to listening to the teachings. For that reason. and the ultimate truth is the mode of being. in numbers as vast as the sky. as having some kind of innate existence. Therefore. The purpose of these actions is to achieve the enlightened state. is the vase and the flowers. according to the Vaibhashika view. or (with regard to the mind) to the continuum of consciousness that through analysis can be broken down. An example of the conventional truth. which cannot be rejected. The partless. It is better to use the Tibetan word for this. and then the way of positing these truths in the Madhyamaka tradition. written by the first Jamgon Kongtrul Rinpoche. of atomic particles that are partless. Conventional truth refers either to something that can be broken down or destroyed physically (with regard to physical objects). In the Vehicle of the Hearers. then one sees that the past moment of consciousness has ceased to exist. the consciousness. and so they are beyond being able to be destroyed. As regards consciousness. If one looks at 830 . and the present moment of consciousness is fleeting. is the ultimate truth. will not arise. for example. That is the root verse. ʺZhenʺ means ʺother. Lodro Thaye. and the Great Vehicle. So. then the idea. partless atoms or particles that cannot be broken down any further. the concept of cup or the concept of flowers. further there is the Svatantrika approach to positing these two truths. The cup can be broken and the flowers can be taken apart. besides the zhen‐tong approach. The following quote is taken from the text The All‐Pervasiveness of All‐ Encompassing Knowledge. so we will just say zhen‐tong. The reason they are conventional is because they can both be destroyed. the future moment of consciousness has not yet arisen. or Mind‐Only school. And finally. the ultimate truth is the very small.ʺ and ʺtongʺ means ʺempty. It is called the conventional level because if it is investigated and divided up.The traditions can be divided into the Vehicle of the Hearers. and the ultimate truth is the atomic unbreakable particles and the smallest moment of consciousness. or the Shravakayana. according to the Vaibhashikas. Then there is also the empty‐of‐other approach. ʺ In English it is a little awkward. which is zhen‐tong. From the point of view of physical objects. and the Prasangika approach of positing them. there is the mantra approach to positing the two truths. that arises from the moment we awaken until we sleep. that continuum of consciousness is called the conventional level. or the Mahayana. the conventional truth Is the coarse object of continuum consciousness. since it has been divided. And in the Great Vehicle. And in the terms of the mind. It is sometimes known as The Treasury of Knowledge. briefly then the relative or conventional truth is the coarse object or the continuum of consciousness. the smallest moment of consciousness would be the ultimate truth. or Mahayana. In the Madhyamaka tradition. that cannot be divided any further.ʺ Literally it means ʺempty of other. So that is the conventional level. there is the division into the way of positing the two truths in terms of the Vaibhashika school and the way of positing the two truths in terms of the Sautrantika school. Considering the same cup and flowers from the ultimate view they have an ultimate nature because they are physically made up. Rinpoche will begin by positing the two truths according to the Vaibhashika school. which can be broken down. If one investigates that continuum of consciousness. there is first the way of positing the two truths in the terms of the Cittamatra. In the tradition of the Vaibhashika. then it cannot be established as being existent any longer. Once the cup is broken or the flowers are taken apart. through oneʹs intelligence. The aggregation of these small indivisible particles constitutes the coarse objects. Since they cannot be destroyed. and the smallest instant of consciousness is the ultimate level or ultimate truth. Since they cannot be divided like that. and so forth. or power. But if one analyses it. into millions. and the present consciousness. since they can not be broken down any further. into thousands. one cannot break down the movement through 100 flower petals. in the Buddhist tradition that is called the limit of time. the continuum cannot be established as being ultimate. Rinpoche says that previously the scientific position was that the ultimate truth was small atomic particles that could not be divided. which cannot be divided into. Since these particles are small and indivisible. or ʺfoe destroyer. along with the habitual tendencies or karmic dispositions. And with the present consciousness. what is left over are the smallest indivisible particles. are the smallest. What is called ʺBuddha. but not the ultimate nirvana. the thought arises in these 64 divisions of a finger snap. divided by 64. To summarise again. This smallest moment in the Buddhist tradition is said to be the time it takes a finger to snap. If they could be divided into those parts. that is possible. It is only the exhaustion of the grosser veils. for example. and the continuum of consciousness is the conventional level. they are said to be ultimate. is what is ʺBuddha. the consciousness that is yet to be. not the complete exhaustion or pacification of the very fine. Of course. If you take the gross object and destroy it. If you take an arrow or a bullet and you shoot it through 100 flower petals. a northern part. these small parts are said to possess a particular energy. one could say that the moment could be divided into hundreds. From the point of view of consciousness.ʺ or in Tibetan ʺsang‐gye. the goal is to attain the state of an arhat. consciousness cannot be destroyed in the same way that an object can be destroyed. a top part. it seems to go through instantaneously. beyond which it cannot be divided any further. then they would not be the smallest parts. He says that he thinks this is very similar. one analyses it into the consciousness that was. bewildered appearances. but very similar to the Vaibhashika school. But in terms of the arising of thoughts. one investigates it down to the subtlest moment or instant. Through oneʹs analysis. With consciousness. and that is the ultimate truth. subtlest particles. subtle 831 . or a bottom part. they cannot be destroyed. The smallest indivisible particle is the ultimate level. What is called ʺsamsaraʺ is confused or bewildered appearances.ʺ In the traditions of the Vehicle of the Hearers and the Vehicle of the Self‐ Realizers.it closer and closer at each momentary instant. one sees that is has to go through the first flower petal before it goes through the second flower petal.ʺ This is enlightenment or nirvana. a southern part. The exhaustion of these confused. That is what is said to be the smallest instant in time. not exactly the same perhaps. What is meant by indivisible.ʺ is the exhaustion of all confusions and bewilderment and the shining forth of the five wisdoms. ultimately speaking there is no continuum. gross objects are the conventional level. according to Vaibhashika tradition. Lodro Thaye. So there are many ways of positing the two truths. Until one achieves the ultimate state of a buddha. the way of positing these two truths in terms of the Mind‐ Only approach. composed of the root text. one has not achieved the ultimate nirvana. then there is a great benefit for other sentient beings.ʺ it is because it is describing or speaking about all phenomena‐‐that is. Then there is the Mantrayana or the Vajrayana (Diamond Vehicle) approach to positing these two truths. it is only dealing with the two truths. For the benefit of all sentient beings. This presentation of the two truths is one of those 40 chapters. This text by Kongtrul Rinpoche. So it is not ultimate enlightenment. very vast and very. but in this particular section that Rinpoche is teaching. which is called ʺThe All‐Pervasive Knowledge.ʺ is divided into 40 chapters. This particular chapter deals with the Buddhaʹs three turnings of the wheel of Dharma. there is no third truth. This book is composed of the root text. and then. one is able to really and truly work for the benefit of other beings. and the way of positing the two truths in terms of the Sautrantikas. ʺThe All‐Pervasive Knowledge. and with the two truths. It is said to be like an ocean because the oceans of the world are very.ʺ and the commentary. very deep. not the three turnings of the wheel or interdependent origination.ʺ If one were to ask why it is called ʺThe All‐Pervasive Knowledge. the complete state of enlightenment. In the Vehicle of the Hearers. Yesterday Rinpoche briefly explained the way of positing the two truths in the Vaibhashika tradition and in the Sautrantika tradition. He said that there is the way things appear‐‐the conventional truth‐‐and the mode of being of things‐‐the ultimate truth. the Buddha taught the inexpressible or inconceivable Dharma. The reason for studying ʺThe Ocean of Limitless Knowledgeʺ is that if in the path stage on the way to Buddhahood. Other than these ways. no other way. It also deals with the links of interdependent origination. the Mahayana. you have the Vaibhashikasʹ way of positing the two truths. the limitless Dharma. When one attains the complete state of a buddha. in the Great Vehicle. And it is describing or speaking about the way in which things are.ʺ and the commentary. which is called ʺThe Ocean of Limitless Knowledge. The difference in the way of positing or expressing these two truths is the first main division between the Vehicle of the Hearers and the Great Vehicle. the endless Dharma. Today he will begin by briefly explaining how the two truths are posited in the Cittamatra or Mind‐Only tradition. who discussed this matter in the book The Treasury of Knowledge. all phenomena of both nirvana and conditioned existence.confusions. and the way of positing these two truths in terms of the Madhyamaka approach. 832 . their mode of being or the nature of all phenomena. Rinpoche is basing his teachings upon the teachings of the first Kongtrul Rinpoche.ʺ then at the fruition stage one wonʹt obtain a Buddhaʹs pristine awareness of omniscience or all‐knowing. one does not study ʺThe Ocean of Limitless Knowledge. The reason for this is that when one has exhausted all of oneʹs own confusions. The reason why the commentary is called ʺThe Ocean of Limitless Knowledgeʺ is that the knowledge of the Dharma that is being expressed is said to be without limit and without end. ʺThe Ocean of Limitless Knowledge. The ultimate truth is the nature of the consciousness of there not being two. fleeting. perceiver and perceived. is endowed with spontaneous qualities. that this seeming dualism does not exist. the Buddhanature. what is said to be conventional truth is the dualistic appearance of the outer. Rinpoche says that this is the brief explanation of this particular view. the luminous knowing of the mind itself. So these two. This appearance of two. that sees both as being simply mind. bewilderment. the thoughts or conceptualisations that make this distinction. apprehender and apprehended. Both of these. holder and held. we move on to the Madhyamaka approach and the two truths in relation to the Madhyamaka approach. First. has no true reality. ʺholdingʺ entity. The zhen‐tong or empty‐of‐other approach says that the nature of the mind.ʺ so literally it means ʺself‐empty. in terms of the two truths. passing stains on that nature. For the purpose of resolving this seeming duality. This dualistic appearance is like a dream. It is simply confusion. that is the ultimate truth or the ultimate level. In this tradition. only artificial.First there is the root text from the ʺAll‐Pervasive Knowledge. ʺThe Ocean of Limitless Knowledge.ʺ In the commentary to this. If one does not understand that this dualism is bewilderment and confusion.ʺ there is an explanation concerning this root verse. artificiality.ʺ ʺRangʺ means ʺself. there appears to be a duality between the appearances in the dream and the perception of these appearances. However. it has no true existence or true reality. need to be exhausted. grasper and grasped. it is necessary to realise the nature of the ultimate truth. ʺheldʺ object and the inner. this seeming duality is only conventional. For the purpose of exhausting this dualistic clinging. one needs to realise that the essence or nature is empty of these two. and Rinpoche is going to extract the essence of that and give a brief presentation or explanation. that is free from that.ʺ ʺZhenʺ means ʺother. the consciousness that makes this division or separation. no reality. is simply the bewilderment or the confusion of the mind. simply the clear cognition of the mind itself. constitute the conventional level or the conventional truth. Then. of the Cittamatra.ʺ so the meaning is ʺother‐empty. One needs to understand that it is all of these things. the dualistic appearance of holder and held. the Madhyamaka is divided into what is called empty‐of‐self and empty‐of‐other.ʺ and ʺtongʺ means ʺempty. In this tradition. The mind that is beyond that. or the perceiving mind. The best example to illustrate how these two truths function is the example of the dream. but is empty of any adventitious. the seeming appearing of grasper and grasped. holder and held.ʺ The rang tong approach says that all phenomena of conditioned existence and nirvana are empty of having any self‐essence or self‐nature. are simply the mind itself. The Tibetan for ʺempty of selfʺ is ʺrang‐tong. When we are dreaming. 833 . has no true existence. no truth.ʺ and ʺtongʺ means ʺempty. So the dualistic appearance.ʺ and it goes like this: ʺThe tradition of the Mind Only school posits a dualistic appearance depending on objects and object perceivers. this appearing as two (grasper and grasped). one will not be able to realise its nature as being that of the ultimate truth. smell. taste. taste. having no essence of their own. the Prasangikas do not make any ultimate assertions themselves. This is the ultimate truth. In the same way. the expressions of the world. the unmistaken truth. they themselves have no nature. They are existing merely conventionally. because in their tradition the ultimate level is completely beyond being something that can be asserted. They do not assert non‐existence. If one investigates and examines these feelings of happiness and suffering with oneʹs eye of wisdom. The ultimate truth is non‐existent like the sky. The Svatantrikas make assertions about the nature of reality or the true nature. They simply come together as a result of causes and conditions. that things have any nature of their own. The Prasangikas refute the idea that things have true existence. true existence. such as the experiences of form. to be nothing whatsoever. assert emptiness. smell. the root text says that the conventional truth is what is imputed by thought. and touch are caused by the coming together of causes and conditions.In the rang tong or empty‐of‐self approach. In the tradition of the Svatantrikas. Form. of any self‐mode of being. to be empty in the same way that the sky is empty. Like the experiences of suffering and happiness that arise in a dream. one will come to see that ultimately they have no existence. that they are empty of any self nature. They are the results of causes and conditions. beyond thought and expression. however. The commentary briefly says that basically. like a dream. They have no self‐essence or nature of their own. They refute the idea that things have their own nature. On the ultimate level. in the same way that the sky is completely empty. These conventional appearances are like the sensations or experiences in dreams. They do not. except for being confusion. They are completely empty. for the purpose of exhausting the clinging to things as being real. So in the Svatantrika tradition the conventional truth is said to be the appearances that arise owing to the coming together of causes and conditions. appearances exist as the conventional truth like a magical illusion. All of the sensory experiences. and they assert emptiness. all feelings of happiness and all feelings of suffering simply exist in a conventional way. The root text says that in the tradition of the Svatantrikas. except for being artificiality. then. sound. you have the two schools of the Svatantrika and Prasangika. The Svatantrikas refute the idea of there being existence. have no essence. This is the reality or the real truth. Moving on then to the explanation of the two truths in terms of the tradition of the Prasangikas. and touch then have no real essence of their own. and they assert non‐true existence. things are said not to have any nature of their own. empty of having self‐essence. sound. The do not assert even freedom from elaboration. in this tradition of the Prasangikas. like these same feelings of happiness and suffering in a dream. The ultimate truth is free from elaboration. it is necessary to understand and realise that things have no self‐essence. what is conventional truth is anything that is imputed by 834 . nothing at all. They are said to exist in the same way that appearances in a dream or appearances of a magical illusion exist. no nature of their own. are empty. nothing whatsoever. no nature of their own. except for being simply the coming together of causes and conditions. In the tradition of the Svatantrikas. like a magic illusion. and when nonvirtuous actions are committed. this is the process of a little analysis. it is necessary to realise and to understand the meaning of the state of the ultimate truth. 835 . All of this is the conceptual level. fabrication. In what is called the process of fine analysis. or to say that this is neither existence nor non‐existence. to trying to ascertain what the ultimate truth is. All of those are fabrications. any expression. the conventional truth. or to say that this is both existence and non‐ existence. then this is called the process of no analysis. In this tradition there are basically three different kinds of processes: the process of no analysis. then this is the process of fine analysis. If one does not apply oneʹs reasoning. In the process of a little analysis. The ultimate truth is non‐existent like the sky. Briefly. it is necessary to realise this. is that which is completely beyond any elaborations or fabrications. free from all fabrications of the mind. object and object perceiver. then virtuous fruits are reaped. very complete manner. free from elaborations or fabrications. What is ultimate truth. beyond all speech in terms of describing this. and the process of fine analysis. this is the process of fine analysis. this is a fabrication. Where one has the thought of a perceiver and of a perceived. the expressions of the world. When one is able to make this differentiation. dualistic appearance. In the tradition of the Prasangikas. What is the process of no analysis? In it. To summarise. then nonvirtuous fruits are reaped. that this is existence or this is non‐existence. by the mind. beyond thought and expression. then. One can reflect again and again and take to heart these brief explanations of the meaning of these different approaches to the two truths. One is beyond making this differentiation. the state that is free from conceptualisation. The ultimate truth is free from elaborations. The ultimate truth is the nature of consciousness of not being two. What is this fabrication or elaboration of the mind? It is to say. the tradition of the Mind‐Only posits apprehender and apprehended. When one is free from all fabrications or elaborations of thought. for example. appearances exist as the conventional truth. oneʹs analytical wisdom. and karma (cause and effect) is said to function in such a way that when virtuous actions are committed. in the Prasangika approach. the process of a little analysis. all of the fabrications of the mind and all of the objects that result from these fabrications of the mind are relative.thought. elaboration. elaborations. If one uses oneʹs analytical abilities to do this. For the purpose of exhausting or pacifying this relative perception of truth. For the purpose of pacifying or exhausting these elaborations. one is completely beyond all expressions. there is no longer a differentiation between conventional truth and absolute or ultimate truth. the conventional truth is what is imputed by thought. samsara is said to be of the nature of suffering. then this is the process of a little analysis: and if one does this in a very. any thought. one is able to say that on one hand is the conventional truth and on the other hand is the ultimate truth. 836 . Jamgon Kongtrul Rinpoche. Because of the Chinese military takeover of Tibet. he was given the task of preserving the teachings of the Kagyu lineage‐the lineage of Marpa. Milarepa. Situ Rinpoche. He was named Abbot of Rumtek monastery and the Nalanda Institute for Higher Buddhist Studies at Rumtek. Because of his great scholarship and unending diligence. who had been a teacher at Thrangu 837 . Thrangu Rinpoche established the fundamental curriculum of the Karma Kagyu lineage taught at Rumtek. He continued his studies in exile. At the age of five. and Gyaltsab Rinpoche. and astrology.Ninth Khenchen Thrangu Tulku. then twenty‐seven. and Gampopa‐so that one thousand years of profound Buddhist teachings would not be lost. In addition. was one of the principal teachers at the Institute. Because many of the Buddhist texts in Tibet were destroyed.rinpoche. where the Karmapa has his seat in exile. Tibet. Karma Lodrö Lungrik Maway Senge http://www. Thrangu Rinpoche. and completed two preliminary retreats. Upon his return to Rumtek. along with Khenpo Tsultrim Gyamtso Rinpoche. he began the study of the three vehicles of Buddhism while in retreat. He entered Thrangu monastery. Thrangu Rinpoche. including The Dzogchen Ponlop Rinpoche. he was formally recognized by His Holiness the Sixteenth Karmapa and Tai Situpa as the ninth incarnation of the great Thrangu tulku. memorized ritual texts. was forced to flee to India in 1959. in 1933. poetry. training all the younger tulkus of the lineage. writing. he studied reading. At twenty‐three he received full ordination from the Karmapa. from the ages of seven to sixteen. where. At sixteen.com Thrangu Rinpoche The Venerable Khenchen Thrangu Rinpoche was born in Kham. under the direction of Khenpo Lodro Rabsel. He was called to Rumtek monastery in Sikkim. he taught with Khenpo Karthar. and at the age of thirty‐five he took the geshe examination before 1500 monks at Buxador monastic refugee camp in Bengal and was awarded the degree of Geshe Lharampa. Thrangu Rinpoche helped in beginning the recov‐ery of these texts from Tibetan monasteries outside of Tibet. grammar. He was also the personal tutor of the four principal Karma Kagyu tulkus: Shamar Rinpoche. he was awarded the highest Khenchen degree. who was in the first class. Thrangu Rinpocheʹs works soon will be digitized and available for download on the Internet. and Seattle. he was appointed by His Holiness the Dalai Lama to be the personal tutor for His Holiness the Seventeenth Karmapa. New York. beautiful monastery in Sarnath. In January of this year. which are also part of a meditation retreat. and soon a cyber‐sangha that will present Rinpocheʹs teachings in a long‐distance learning format on the Internet will be available. Thrangu Rinpoche is a recognized master of Mahamudra meditation. In 1984 he spent several months in Tibet where he ordained over one hundred monks and nuns and visited several monasteries. and Europe. It especially concentrates on publishing the authentic Buddhist teachings from a realized teacher. Washington. Canada. Connecticut. Thrangu Rinpoche recently completed a large. he has founded a retreat center and college at Namo Buddha. The Namo Buddha Seminar was established in 1988. a Buddhist monastery in Nova Scotia. He has traveled extensively throughout Europe. which offers a full dharma education for Tibetan nuns. He conducts yearly Namo Buddha seminars in the United States. He often visits and gives teachings in centers in New York. training them to become khenpos or teachers. Thrangu Rinpoche has centers in Maine and California. Around 1976. Highly qualified monks and nuns from Thrangu Rinpocheʹs monastery will give retreatants instruction in various intensive practices. and has established a school in Boudhanath for the general education of Tibetan lay children and young monks in Western subjects as well as in Buddhist studies. 838 . Nepal. Thrangu Rinpoche began giving authentic Buddhist teachings in the West. He has also established a free medical clinic in an impoverished area of Nepal. and the United States. Rinpoche has now taught in over twenty‐five countries and has seventeen centers in twelve countries. he gives teachings in Vancouver and has a center in Edmonton. overlooking the Deer Park where the Buddha gave his first teaching on the Four Noble Truths. to support the vast activities of Thrangu Rinpoche across the world. His Holiness the Dalai Lama came to Sarnath to perform a ceremony in the Deer Park with the Karmapa. He is the Abbot of Gampo Abbey. and other high lamas. This monastery is named Vajra Vidya after the Sixteenth Gyalwa Karmapa. Kathmandu.Rinpocheʹs monastery in Tibet before 1959. In Canada. Since then. After twenty years at Rumtek. Colorado. the seat of His Holiness Karmapa in North America. in 1976 Thrangu Rinpoche founded the small monastery of Thrangu Tashi Choling in Boudhanath. Asia. Namo Buddha Publications has collected an audio library of over eight hundred tapes of Thrangu Rinpoche and has published many of these in twenty‐two books that are available from the Seminar. and it is now the seat for the annual Kagyu conference led by His Holiness the Seventeenth Karmapa. In the United States. and is currently building the Vajra Vidya Retreat Center in Crestone. Thrangu Rinpoche. India. In Kathmandu. He is especially known for making complex teachings accessible to Western students. Because of his vast knowledge of the Dharma and his skill as a teacher. and who is now head of Karma Triyana Dharmachakra in Woodstock. he built Tara Abbey. east of the Kathmandu Valley. the vajrayana. Maitreya and Manjushri on the top of mount Vimalasvabhava. But a similar councils occurred in the Mahayana tradition. Vajrapani was the 839 . yoga tantra. The Buddha taught four categories of tantras: the kriya tantra. he was the most prominent of the disciples. e. and the bodhisattva Manjushri recited the Abhidharma. which lies south of Rajagriha in southern India. So in this meeting they also collected all the teachings of the Buddha and classified them into these three main categories.” with secrets referring to the secret mantra. Tantras and Shastras How the Bodhisattvas authentically preserved the Buddhaʹs Teachings by Khenchen Thrangu Rinpoche http://www. A similar thing took place with the Vajrayana teachings. How did he come to be the Lord of Secrets? First he was the one who requested the Buddha to turn the profound Dharma wheel of the tantras and then when it was turned. in the vajrayana tradition he is known as “the Lord of Secrets. The bodhisattva Maitreya recited the Vinaya. Some time after the passing away of the Buddha. particularly. With the lower three tantras. Thrangu Rinpoche The Mahayana Councils and the Sutras. The bodhisattva Vajrapani recited the Sutras. one million bodhisattvas met together under the leadership of the three great bodhisattvas Vajrapani.simhas. Vinaya. the carya tantra. All the teachings of the Buddha were also collected in the three same sections of Sutras. i. and yoga tantras there was a special meeting of all the bodhisattvas in the god realm to gather all of these teachings led by Vajrapani. Later when there was this meeting of all the bodhisattvas to collect all the lower tantras. the hinayana tradition of the Vinaya. and Abhidharma.org This history of the three councils actually relates more directly to the way in which the Hinayana teachings were preserved. the kriya tantra. For this reason. that is. and anuttarayoga tantra. the carya tantra. He showed that if we don’t practice the path of Dharma. The third noble truth of cessation or peace shows what we can achieve. The Kalachakra Tantra was transmitted mostly to the Dharma King Sucandra. Since samsara is by nature suffering. and it was also the wisdom dakinis who collected and preserved these teachings. The subject matter of this first turning of the wheel of Dharma was the teaching of the Four Noble Truths. Since nirvana is peace. And fourth the way to achieve this is the truth of the path. and ignorance and karma which need to be overcome. why one needed to practice it. This is why the Buddha expounded on the four truths in the form of causes and their effects. But achieving nirvana and eliminating samsara can not be done automatically. He was actually an emanation of Manjushri. but if we practice the Dharma. he taught that the cause of this suffering are the disturbing emotions or kleshas and karma. and passed them on. Tantras and Shastras. Secondly. we will gain the liberation of nirvana. Nirvana is cessation of suffering.leader of this gathering and it is through his action that the tantras have been preserved up to now. So to clarify the path the Buddha laid it out in a very clear form of the four truths. 840 .9 After the Buddha reached his enlightenment. very special. The Buddha taught in the deer park (which is now called Sarnath) which at the time was a very remote and very solitary place. and what kind of results one could be expected from the practice. The Hevajra Tantra was transmitted mostly to the bodhisattva Vajragarbha. The Buddha first taught that suffering is inherent to samsara and that this is what we must really overcome. very valuable. To counteract samsara we must engage in the aspect of nirvana which again has two parts. The Sutras Now the first turning of teachings were given in Varanasi which you can visit in India nowadays. this is what we have to try to achieve. As far as the anuttarayoga tantras. were the first ones to receive his teaching. and this is why the Buddha just remained silent for some time and until he was requested to teach. anger. What follows is an explanation of the Sutras. the cause of peace and bliss of nirvana is the path which needs to be practiced. He gave the teachings to five men who were called “the five good followers” who were connected by previous karma to the Buddha and who through this link. He later on gathered the teaching and transmitted them in their integrity. The causes of the suffering of samsara are the disturbing emotions such as lust. he remained completely silent and didn’t teach for seven weeks.10 Having had the request to teach. we have to go beyond samsara to eliminate samsara. The request was made by many gods including Brahma. the Buddha went to Varanasi and gave the teachings in the deer park. collected them. In the same way. we will wander on and on in samsara. So it is done through working on the causes of these that we can achieve our goal. the father tantras and mother tantras were mostly requested and received by dakinis such as Vajrayogini. The reason for this was to show that the Dharma is very rare. The Buddha expounding these Four Noble Truths to make it very clear to all those who were going to follow the Buddha’s path what the teaching was. He was the one who also kept the teaching. the Buddha gave this third set of teachings showing that the mind is not just nothingness. the original intrinsic luminosity of the mind becomes manifest. The sutras already provided very deep and vast teachings on the nature of phenomena. and the anuttarayoga tantras. One has the understanding of phenomena and this knowledge is accompanied by the greatest of bliss and peace. This teaching could lead to the belief that the goal of the Buddhist path—nirvana—is actually simply complete emptiness or annihilation. it doesn’t mean that at all. then one can understand all things of nirvana and samsara very clearly. The teaching itself was mostly the exposition of the Prajnaparamita. the inherent clarity of the mind. the Buddha taught that everything was empty of inherent nature. the Buddha showed that one had to abandon samsara to achieve nirvana. the Buddha was able to give people the possibility to achieve the fruition of the Buddhist path very quickly and without major hardships. In the first turning of the wheel of Dharma. Once this clarity of the mind has manifest. We may wonder why this was taught last. To avoid this mistake. The Buddha gave four tantras: the kriya tantras. But with the vajrayana. These teaching revealed that Buddha‐nature is present in the mind of all beings. obscure thing by nature. Once one has removed the veils. This series of teachings which began in Varanasi were called the turning of the first wheel of dharma. This is when the Buddha gave the teachings on emptiness and on the conduct of a bodhisattva through the teachings on the six paramitas. This luminosity or clarity of the mind means that the mind is not a dark. intelligent clarity. this brilliance of the intelligence of mind. All it means is that we have to understand the actual nature of phenomena13 that we have to understand that our present view of reality is mistaken. Within each aspect of samsara and nirvana. Later the Buddha taught the second wheel of Dharma at Vulture Peak in Rajagriha. And once we see things as they really are. the thick shroud of ignorance. this is when we can achieve Buddhahood. but it has its own inherent. will shine in its fullness. The Buddha also taught the tantras which are the teachings of the vajrayana. The reason is that in the second turning. and we have to remove our impurities. the carya tantras. Sometimes the Buddha gave these teachings in some of the god realms such as Tushita and some of the teachings were given in physical places in India. But how is this possible? Does it mean that we have to go on a long journey to where we have never been before to find nirvana? Does it mean that we have to create something new called nirvana? In fact.So this is how the Buddha gave the whole outline of his teaching in the form of these four truths. These teachings were given in many places.12 The people who were present during this teaching were arhats and bodhisattvas in great numbers. The vajrayana can do this by 841 . there is this causal relationship between cause and effect. India. the yoga tantras. These teachings were given in Shravasti and other places in India in the presence of all the great bodhisattvas. When one achieves Buddhahood. The Tantras The three turnings of the wheel of Dharma that have just been described correspond to the sutras taught of the Buddha. Those receiving these teachings were bodhisattvas and dakas and dakinis practicing the secret mantas. The third turning of the wheel of Dharma is also called the teachings that gave complete clari‐fication. Others believed that the Buddha had given the mahayana teachings. The Shastras All the different categories of the Buddha’s teaching including the sutras and the tantras were transmitted to disciples who didn’t just hear these teachings. Each has its own relevance. the turning of the wheel of Dharma. and had not given the maha‐yana teachings which were made up by someone else. and using meditation techniques of looking at the nature of the mind directly. Once one thinks of the Buddha as an ordinary Indian man. But also because he was teaching students of vastly different abilities. and the vajrayana14 in different places with different people and at all different times. The Buddha could also be somewhere else and through his miraculous powers giving other teachings to others. intelligence. the mahayana.providing special skillful means such as the meditation on the generation stage and the completion stage of a deity. There are two main categories of the Dharma. or was not able to teach a complete range of teachings or that the Buddha could have taught in this place. some people started having the impression that the Buddha had only given the hinayana teachings. Whoever practices a teaching of any level or vehicle properly will be able to achieve the respective result of that particular path. alteration. but had not given the vajrayana teachings and that these vajrayana teachings had been fabricated by his followers. it seemed to some that the Buddha was giving completely hinayana teachings and to others that he was giving completely mahayana teaching. Of course. So this was the eleventh deed to the Buddha. It is a mistake to identify the Buddha as an ordinary person and to start thinking that maybe the Buddha didn’t have complete knowledge. The belief that the mahayana and the vajrayana teachings were created by someone else is based on the belief the Buddha was just an ordinary man with no extraordinary qualities of enlightenment instead of seeing a Buddha as being a very exceptional being who came into the world to help people out of his great compassion and to lead them to liberation. He was indeed a very special being who gave the complete set of Dharma teachings which were not in contradiction to each other. then next one will have doubts as to whether he actually gave the various teachings attributed to him and one begins picking and choosing between teachings of the various vehicles. But at the same time. So the Buddha turned the wheel of Dharma and gave all the various teachings of the hinayana. Because of this. saying the Buddha is not a god doesn’t mean that we should think of the Buddha as someone devoid of any special qualities of knowledge. It is not worth entertaining such doubts because the Buddha was not an ordinary person nor was he a god who if pleased with you will send you to heaven and if displeased throw you into the hell realms. First there are the actual teachings of the Buddha (the sutras) and there are the shastras which are the works 842 . and understanding or without any special direct intuition and insight. at times it seemed to them as if the Buddha was mainly spreading the hinayana. at times it seemed to them as if he was teaching the mahayana and sometimes as if to the vajrayana. but not in that place. this was just a matter of the way in which the people were perceiving the teachings of the Buddha. or loss. but who practiced and preserved them so that they were transmitted all the way down to the present time without any defect. the shastras may make these teachings much more easily under‐ standable. the shastras may present a more summarized easier to understand form of these teachings. we should consider them as all having the same value. someone who is ready for the mahayana received the teaching from the mahayana point of view and through practicing this was able to achieve the mahayana fruition. So the importance of the shastras is to present the meaning of the Buddha’s teaching in a form that was easy for people to understand. Whether we practice the teachings given by the Buddha or the teachings laid out in the shastras. They also make too much between what is in the scriptures of the Buddha and what is in the shastras. So these works are what we call the shastras. So when a teaching of the Buddha was very long and very detailed. They do not contain any personal ideas of the writer and do not put forward the author’s own theory about anything. in a different ways by the various people according to their spiritual maturity. This is why Tibetans favored the shastras so much. But one shouldn’t think that there is a great difference between what the Buddha taught and the shastras and the meditation instructions and the spiritual songs. The shastras are intended to make the original teaching of the Buddha easier to understand. the shastras became extremely important. then a shastra might take all these different points concerning the same subject and collect them in one place. there is no difference except that maybe we will find the shastras a little easier to understand. Then when the teaching of the Buddha was rather complex. As Buddh‐ism developed and spread in India. But in Tibet.that elucidate the meaning of the Buddha’s teaching. One could say that the meaning of these shastras is so close to the Buddha’s teaching that it could almost be counted as being part of the actual teachings of the Buddha. many different scholars wrote works trying to elucidate and clarify the meaning of the Buddha’s teachings for others. It is said in a sutra of the Buddha that whenever the Buddha speaks even one word. One might think that this was 843 . those who are ready for the hinayana received his teaching from the hinayana viewpoint and accordingly were able to practice this path and be able to achieve the hinayana fruition. that word can be heard in different places. Simul‐taneously. and the vajrayana. the mahayana. Some people have doubts because they think that maybe the shastras were just concoctions by different writers and scholars that don’t really have anything to do with the Buddha’s teaching. when a teaching of the Buddha on a particular topic was scattered in many different sutras. The Buddha taught the various levels of the Dharma by giving teachings of the hinayana. In the hinayana tradition it is the Buddha’s teachings that are most important. We’ve seen how the twelve deeds of the Buddha and the three councils and how this allowed all the actual teachings of the Buddha to remain intact and faultless up to now. Finally. So whether dealing with the actual words of the Buddha or the instructions of realized masters. as the same teaching which originated from what the Buddha taught. in different times. This means that when the Buddha was teaching. They should be thought of as a whole. The same applies also to the vajrayana. This is why we should consider the shastras as being the same as the Buddha’s teaching. Those scholars or panditas who wrote the shastras didn’t necessarily write from their realization. In fact. they managed to achieve the fruition of the path. in particular. the power of direct. But this shouldn’t lead us to think that the Buddha’s teachings were forgotten and put aside and replaced by the shastras that were just fabricated by scholars who lived after the Buddha. but a reinforcement of the Buddha’s teaching. the result was the same as teachings of the Buddha because they were so completely penetrated with the meaning of the Buddha’s teaching and they had assimilated it so perfectly that whatever they wrote was out of total conviction in the validity of the Buddha’s teaching. If they practiced the mahayana. this is what would happen this is how one could go about it.rather strange because these shastras in Tibet became even more important in a way than the actual sayings of the Buddha. not as being something foreign to the teaching. they achieved the ordinary and the supreme spiritual accomplishments. a guidebook for others who were to follow to show them that if they understood the Buddha’s teaching very well and practiced properly. so that if they practiced the shravaka aspect of the path. 844 . Once they had achieved this fruition of the path they were then able to write a shastra which is a landmark. and this is how one should understand it and so on. Or if they practiced the vajrayana. they achieved the bodhisattva levels from the first up to the tenth bodhisattva level. but it was to make the Buddha’s teaching more easily understandable to most people. If they wrote from their experience. So the shastras that they wrote were not a contradiction of the Buddha’s teaching. what happened was that some individuals practiced the Buddha’s teaching. intuitive knowledge. They assimilated the meaning of his teachings so well that through the power and blessing of the teaching. they became arhats. Whatever they wrote wasn’t just their own ideas put down on paper. Thrangu Monastery in Tibet as it looks today When he was twelve. For six years. At eighteen. and began to memorize texts. where he found that his training in written Tibetan and the scriptures prepared him well for the rituals and prayers that were now a part of his daily monastic life. east Tibet. he learned to read and write. His parents practiced Buddhism diligently.org Khempo Kartar Rinpoche Early Years Khenpo Karthar Rinpoche was born in Rabshi. the fourth child to a modest but self‐sufficient nomad family.Khempo Kartar Rinpoche http://www. to meet him for the first time. the seat of His Holiness Karmapa. in the province of Kham. Thus. He was born in the second Tibetan month of 1924. he and a few other monks were sent on a pilgrimage to Tsurphu Monastery.kagyu. he studied and practiced in the monastery. and his father taught Rinpoche the Tibetan alphabet and various scriptures. Rinpoche entered Thrangu Monastery. 845 . Under ordinary circumstances, the monks could have received their gelong ordination (senior monkʹs vows) from the Karmapa, but at that time His Holiness was not yet twenty years old, too young according to ordination tradition to give the vows. When Rinpoche was twenty, he traveled to Palpung Monastery, the seat of the Tai Situ incarnations, where he received his gelong vows from the Eleventh Situ Rinpoche. Consequently, Rinpocheʹs root guru for the vows is the previous Situ Rinpoche, and he considers his root guru for the teachings and philosophy of Tibetan Buddhism to be Khenpo Lodro Rabsel. Training After his gelong ordination, Rinpoche returned to Thrangu Monastery for the rainy season retreat, a yearly tradition that began when Shakyamuni Buddha secluded himself during the rainy season in order to avoid accidentally killing the many insects and larvae that are most prolific during this wet period. After the three‐month retreat, Rinpoche undertook a one‐year solitary retreat. Soon after, he entered the traditional three‐year, three‐month, and three‐day retreat along with nine other retreatants, a retreat master, and a retreat attendant who provided food, supplies, and other necessities. These eleven were the only people Rinpoche saw during his three years of seclusion and intensive meditation at Thrangu Monastery. Contemporary, three‐year retreatants pose at the Thrangu retreat center with Thrangu Rinpoche (center, back row) When the retreat ended, Rinpocheʹs heartfelt wish was to remain in retreat for the rest of his life. However, on the advice of his teachers, he entered a one‐year retreat in his uncleʹs cabin.At the end of the year, Rinpoche was advised by Traleg Rinpoche, the abbot of Thrangu Monastery, to study more advanced teachings on Buddhist philosophy, psychology, logic, and metaphysics since he felt Khenpo Karthar Rinpoche had gained insight through his years in retreat. Rinpoche entered a new school at Thrangu Monastery which emphasized these subjects and was founded to educate Thrangu Rinpoche, who was then in his teens, and other monks.Five years later, when Rinpoche was thirty years old, his advanced training was completed. For the next several years he and Thrangu Rinpoche traveled together and gained teaching experience while pursuing their private studies and sharing long discussions on the dharma. 846 Flight from TibetBetween 1950 and 1958, the presence of the Communist Chinese in Tibet brought political, economic, and religious changes to the Tibetan people, along with vast suffering and rampant destruction of their way of life. In 1958, Rinpoche left the monastery with Thrangu Rinpoche, Traleg Rinpoche, Zuru Tulku, and other monks. Though many sacred objects and volumes of dharma texts were destroyed, Rinpoche was able to save some.With small provisions of food and clothing, and a few horses, Rinpoche and his party began their long trek westward, and were soon joined by a caravan of nomads with their flock of sheep. After fifteen days of travel, the Rinpoches stopped to rest, only to find themselves surrounded by Communist Chinese soldiers. Since night was falling, the Tibetan refugees were able to escape via a nearby swamp, and readied three horses to carry Thrangu Rinpoche, Traleg Rinpoche, and Zuru Tulku. Zuru Tulku, who was the eldest, could not have survived on horseback, so Khenpo Karthar Rinpocheʹs younger brother carried him.Everyone headed in separate directions across the swamp, which was very flat but punctuated with small gorges and areas where one could easily and quickly hide. On the second day, Rinpoche found a few of the monks and was relieved to know they were alive and unhurt. Gradually, the remaining monks were found and on the seventh day of their escape from the soldiers, they were joined by the Rinpoches. The party survived those seven days without food since the mule carrying the provisions had disappeared. They ate snow to prevent dehydration, and were forced to return to the place where the soldiers had surrounded them to look for food. The Communist Chinese were gone, and almost nothing was left but a few utensils and a little flour. Carrying the meager ration of flour, the lamas continued their journey. Their vision was blurring and they were so weak they had to avoid even the smallest incline by walking around it. After another week of travel, the Rinpoches found a horse carrying tsampa, a staple of roasted barley flour. They mixed this with water and although the mixture was very thin, a ten‐course dinner could not have been more appreciated. A few days later, the lamas met some nomads who gave them more provisions. Two and a half months later and without further incidents, the lamas reached the area of Tsurphu Monastery, not far from Lhasa in central Tibet. The Rinpoches spent a month at Tsurphu, which was still operating normally. But His Holiness the Sixteenth Gyalwa Karmapa, with his profound understanding and vision, was completely aware of the impending danger. He told the group they must leave Tsurphu and continue toward Sikkim and India. On March 7, 1959, His Holiness gave the lamas five yaks and supplies and three days later, they left Tsurphu. In fifteen days, they reached the border between Tibet and Bhutan. 847 Khenpo Karthar Rinpoche left Tsurphu through this valley in Tibet The Bhutanese would not grant immediate passage through their country, so the lamas were forced to spend one month at the blockaded border, when more than a thousand Tibetans died of starvation. Finally, His Holiness the Dalai Lama secured the permission of the Indian government for the refugees to enter India. They were given rations, and the Bhutanese opened two roads through Bhutan. The Rinpoches traveled through to Buxador, a town at the border of India and Bhutan. Former prison quarters served as their housing, and food was provided by the Indian government. ResettlementEventually, more than 1,500 monks gathered at Buxador with a common vision of maintaining and preserving the dharma, organizing a Tibetan community, and teaching. Khenpo Karthar Rinpoche remained there for eight years. During his stay, Tibetan settlements were established in several areas of India, and many monks resettled in the new communities. Rationing was slowly discontinued. In 1967, Rinpoche was sent to Rumtek Monastery in Sikkim, the seat‐in‐exile of His Holiness the Karmapa, where Rinpoche taught the monks and performed various rites for local Buddhist families.Less than two years later, Rinpoche was sent to Tashi Choling Monastery in central Bhutan. Originally a royal palace of a previous king of Bhutan, the building was offered to His Holiness the Gyalwa Karmapa for use as a monastery by the Royal Queen Grandmother. Rinpoche stayed at Tashi Choling for six months, giving teachings as visiting khenpo, and teaching the nuns. From Tashi Choling, Rinpoche went to Tilokpur, a nunnery in Himachal Pradesh, founded by His Holiness the Karmapa. Rinpoche stayed at Tilokpur for a year and then traveled to Tashi Jong, the site of Khamtrul Rinpocheʹs monastery in Himachal Pradesh. While at Tashi Jong, Rinpoche and eight hundred others received the Dam‐ ngag‐dzod empowerment, transmission, and teachings from Dilgo Khyentse Rinpoche. The Dam‐ngag‐dzod is one of the five collections of Vajrayana teachings by the first Jamgon Kongtrul Rinpoche. After four months at Tashi Jong, Rinpoche returned to Rumtek where he remained until 1975, when he was sent to another monastery named Tashi Choling at Therabtse in Tashigang, East Bhutan. It was in 1975 that Khenpo Karthar Rinpoche officially received the title of ʺchoje lamaʺ (superior dharma master) from His Holiness the Sixteenth Gyalwa Karmapa.Rinpoche stayed at Tashi Choling only one year before he was called back to Rumtek by His Holiness and asked to serve as the abbot of a new Karma Kagyu 848 monastery that had yet to be built in the United States. The following spring, Rinpoche was on an airplane bound for New York City to begin a different life as a teacher of the dharma in a culture and environment far removed from his home in Kham. Khenpo Karthar Rinpoche arrived in the United States just after the arrivals of Lama Ganga, another Kagyu teacher who also received his early training at Thrangu Monastery, and Yeshe Namdag, who fled Tibet with the Sixteenth Karmapa and served as his personal attendant at Rumtek. These three joined Tenzin Chonyi, who had been asked by the Karmapa to stay in America as his representative after his first world tour in 1974. Together, this group was charged by His Holiness with the task of establishing and building a monastery to serve as the seat of the Karmapa in North America. The group moved into a house which sat at the edge of 375 rustic acres of land in Putnam County, New York, that had been generously offered to the Karmapa by C.T. Shen, one of the great patrons of Buddhism in America. Khenpo Rinpoche began travelling to New York City on a weekly basis to offer teachings at a fledgling center that soon became the New York City Karma Thegsum Choling (KTC). In the wake of the Karmapaʹs second United States tour in 1977, more KTC centers were established in Palo Alto and Santa Cruz, California; Columbus, Ohio; and shortly thereafter in Albany, New York; and Cambridge, Massachusetts. Meanwhile, the search was on for a permanent site to establish His Holinessʹ North American headquarters. While visiting the Putnam County property in the spring of 1977 during his second world tour, the Karmapa told Khenpo Karthar Rinpoche that he should open the new dharma center on the auspicious day of Saga Dawa in the following year (May 25, 1978). It was becoming apparent that the donated land, although a fine piece of property with much natural beauty, was unsuitable even for building an access road. Through fortuitous circumstances, a mountain‐top property nestled above the town of Woodstock was found, and in early 1978, the Mead House was purchased to become the home of Karma Triyana Dharmachakra. Khenpo Rinpoche and the others, now joined by Bardor Tulku Rinpoche, soon moved in and began cleaning up the property. A formal shrine room was created on the ground floor of the 113‐year‐old house for public teachings and empowerments. Soon, it was May 25, and just as the Karmapa had predicted, Karma Triyana Dharmachakra opened in a new home as his North American seat, with Khenpo Karthar Rinpoche as its abbot. 849 Khenpo Karthar Rinpoche in the old Shrine Room at KTD During the first several years after KTD was established, Khenpo Karthar Rinpoche continued to oversee and travel to a growing number of affiliate centers around the country. By the early 1980s, centers had been founded in Chicago, Ann Arbor, Santa Fe, Los Angeles, San Diego, Santa Barbara, Seattle, and Chapel Hill (North Carolina), to name a few. In 1982, Khenpo Rinpoche embarked on a three‐week tour of South America, visiting Columbia and Venezuela where he established two more KTCs. Rinpoche continued to make annual trips for a number of years offering refuge and bestowing teachings to a growing South American sangha. In late 1985, Khenpo Karthar once again accompanied Thrangu Rinpoche on a teaching tour as he had done in their early years in Tibet, but this time they visited centers throughout the United States. By the mid‐1980s, there were thirty‐two affiliate centers in North and South America, and three in Taiwan. Khenpo Karthar Rinpoche was now travelling to teach at all of them on an annual or semi‐annual basis. The centers in Taiwan were particularly enthusiastic to receive teachings and empowerments from Rinpoche. Since the early 1980s, he has made at least ten trips to the Far East, including some with Thrangu Rinpoche. During recent trips he has visited a dozen Karma Kagyu centers in Taiwan alone, including those in Yilan, Kaoshiung, Chiayi, Tainan, Changhua, and Tapei. With a solid base in Woodstock and a busy travel schedule, Khenpo Rinpoche initiated a tradition of longer, more intensive teachings at KTD. During the summer of 1981, he offered two month‐long courses: one on the Amitabha sadhana and the other on the Mahayana Uttara Tantra Shastra (The Changeless Nature). In the summer of 1983, Rinpoche taught a three‐month course on ʺGround, Path and Fruition,ʺ and in 1984 taught a series of courses on ʺView, Meditation, and Actionʺ from late May through mid‐September, with a month‐long course on the Medicine Buddha in‐ between. By 1989, Khenpo Rinpoche began to scale back the length of his annual summer teachings to better accommodate the growing number of students coming from farther away. Thus, the tradition of the ten‐day teaching began with ʺThe Profound Inner Meaningʺ during the first two summers, followed in 1991 by ʺThe Guru Yoga of 850 Marpa.ʺ The ten‐day teaching continues annually at the time of the July Fourth holiday, often coinciding with the anniversary of Buddha Shakyamuniʹs first turning of the wheel of dharma, one of the four great occasions in the Buddhist calendar. Throughout the 1980s, Khenpo Karthar was not only teaching, but also fully involved in overseeing the building of the new monastery. In addition to consulting on the construction, furnishing, decoration, and architectural geomancy, he was involved in every aspect from helping mix cement to fabricating the meditation cushions for the shrine rooms, sewing the brocade frames around the lineage thangkas, and overseeing the consecration of many of the rupas. Fulfilling More of His Holinessʹ Vision In 1980, the Sixteenth Karmapa had visited Crestone, Colorado and accepted a gift of two‐hundred acres of natural land in the Sangre de Cristo mountain range. His Holiness wished to see this site become a place where the dharma and Tibetan culture could be preserved. His Eminence Jamgon Kongtrul Rinpoche visited the Crestone site in 1988 and encouraged the sangha to first build a stupa before any other buildings were constructed. In the autumn of 1989, Khenpo Karthar travelled to Colorado to select an auspicious site and bless the land on which the Tashi Gomang Stupa would be built. The following year, he returned to Crestone with Bardor Tulku Rinpoche to formally consecrate the site of the stupa so construction could begin. Over the next seven years a devoted group of individuals living in the area worked tirelessly to raise funds and build the traditional forty‐foot‐tall stupa. Khenpo Karthar Rinpoche and Bardor Tulku Rinpoche supervised all aspects of the construction from their base in Woodstock, with occasional visits to the site. Finally, in July of 1996, the two Rinpoches were joined by Bokar Rinpoche (who officiated) and other Rinpoches and lamas for the formal consecration of the completed stupa. Initially, the property in Colorado was seen as a prime location to build a traditional three‐year, three‐month Karma Kagyu retreat center. A key element of this plan was that Lama Ganga would serve as drupon (retreat master), but when he died in 1988 during a trip to Tibet, Khenpo Karthar Rinpoche knew this role would fall to him. Since arriving in the United States, Khenpo Karthar had led individuals in solitary retreat‐‐one as long as twelve years‐‐and two small cabins on the KTD property met this need. But with a growing number of students wishing to do the traditional three‐year retreat, a facility was needed that was close enough to KTD to enable Rinpoche to serve as its drupon and maintain his teaching schedule at KTD and the KTCs. Clearly, Colorado would be too far away for such a retreat center. Auspiciously, in 1989, an anonymous contributor donated 40 acres of land in Delaware County, New York, an eighty‐minute drive from KTD. It was a perfect site for establishing the retreat facility. In 1990, Jamgon Kongtrul Rinpoche blessed the land and soon thereafter an access road was built on the property. Before the freezing winter weather set in, Khenpo Karthar and Bardor Tulku Rinpoche were able to bless the excavation of the first building of the Karme Ling Retreat Center before its foundation was poured. 851 Bardor Rinpoche and Jamgon Kongtrul Rinpoche at Khenpo Karthar Rinpocheʹs birthday at KTD Once again, under the direct supervision of Khenpo Karthar Rinpoche, another facility for the practice of dharma envisioned by His Holiness Karmapa came to fruition. Rinpoche oversaw the construction of two retreat buildings (one for women and one for men), an ani house for nuns to live and practice, and a lama house to accommodate visiting Rinpoches and individual short‐term retreats. He saw to the assembling of all the interior details of these buildings, personally collecting an outstanding number of thangkas and rupas to adorn each shrine room. The first retreat at Karme Ling began on January 23, 1993, followed by a second in November 1996. The third retreat began on the auspicious day of Lhabab Duchen in late 2000. Return to Tibet Almost thirty years after he originally fled his homeland, Khenpo Rinpoche was fortunate enough to return to Tibet. In 1988 he travelled to Thrangu Monastery in Kham where he was reunited for the first time with many relatives and old friends. While there, he was able to impart the instructions he received in his youth for the rainy‐season retreat practices (yarney) to a new generation of monks, and then officiate at the month‐long retreat. He has returned to Kham three times since his first visit, most recently accompanying Thrangu Rinpoche. Khenpo Karthar Rinpoche has strong family ties to Thrangu Monastery, since his nephew, the fifth Tulku Lodro Nyima, is the only one of four primary Rinpoches associated with Thrangu Monastery to live there and oversee its current operations. Rinpoche made a third trip to Tibet in 1992, shortly after the enthronement of His Holiness the Seventeenth Karmapa, Ogyen Trinley Dorje at Tsurphu Monastery. In front of the sacred Jowo Shakyamuni at the Jokhang Temple in Lhasa, Khenpo Karthar participated in the formal ordination and hair‐cutting ceremony of His Holiness led by their Eminences Tai Situ Rinpoche and Goshir Gyaltsap Rinpoche. It was an auspicious time for Khenpo Karthar Rinpoche to reunite with His Holiness the Gyalwa Karmapa. Author After more than forty years of spreading and teaching the dharma outside Tibet, Khenpo Karthar Rinpoche has a prolific body of work published in English and Chinese. Dozens of his teachings given over the past thirty years at KTD and some of the KTCs have been published in Densal magazine and as transcripts by KTDʹs Namse Bangdzo Bookstore. In 1992 his book Dharma Paths, an in‐depth introduction to the 852 Tibetan Buddhist path, was published by Snow Lion Publications, and in 1996, Snow Lion published Rinpocheʹs commentary on The Precious Garland of the Supreme Path by Je Gampopa with the title The Instructions of Gampopa. The English versions of Rinpocheʹs published works are available through Namse Bangdzo Bookstore. Chinese translations of Rinpocheʹs work, published in Taiwan, include Dharma Paths, The Profound Inner Meaning, The Four Dharmas of Gampopa, The Ocean of Definitive Meaning, Enlightened Women, and the Collected Teachings of Khenpo Karthar Rinpoche. Many of these have become top‐selling dharma publications in Taiwan. Forthcoming is a Chinese translation of the collected teachings of Gampopa. Khenpo Karthar Rinpoche during the 2000 10‐day teaching at KTD As the abbot of Karma Triyana Dharmachakra, Rinpoche has been responsible for insuring that preparations are in keeping with age‐old Tibetan traditions when visiting Rinpoches and lamas teach at KTD. Distinguished visitors include His Holiness the Sixteenth Karmapa, His Holiness Sakya Trizin, all the regents of the Karma Kagyu lineage, and numerous eminent Tibetan teachers. For over three decades Khenpo Karthar Rinpoche has patiently guided a great variety of Western students unaccustomed to the ways of these Himalayan traditions. He has imparted these traditions in a way that maintains great respect for the oral tradition of the Karma Kagyu practice lineage. Khenpo Karthar Rinpoche is now preparing for a most important visitor to KTD, His Holiness the Seventeenth Karmapa. When Ogyen Trinley Dorje comes, he will see first‐hand some of the work done on his behalf to fulfill his vision for the dharma to spread throughout the world for the benefit of all sentient beings. This has been accomplished in no small part due to the teaching, building, writing, counseling, sewing, and tireless efforts of one devoted student: Khenpo Karthar Rinpoche. The ʺEarly Yearsʺ through the ʺResettlementʺ sections of this biography were edited from Eleanor Mannikkaʹs ʺBiography of Khenpo Karthar Rinpoche,ʺ published in Densal magazine. The rest of the biography was written by Tim Wolf. 853 854 Bardor Tulku http://www.kagyu.org Bardor Tulku The present third Bardor Tulku Rinpoche born in 1950 in Kham, East Tibet. He was recognized by His Holiness the Sixteenth Gyalwa Karmapa at a very early age. Even after his recognition he maintained a nomadic life style with his family and Dharma tutor who were all constantly on the move with the yaks and dris that they grazed.Rinpoche was quite young when the family left East Tibet on a journey that took them first to Lhasa and then on to Tsurphu. From there, they travelled to Drikung where they were to remain for several years at the home of his grandparents. With the Chinese Communist occupation of Tibet, the political and social conditions worsened.Rinpocheʹs family, then a party of thirteen, set out towards India along with many other Tibetans who were also fleeing the fighting that was spreading toward them from Lhasa. They traveled through Kong Po and crossed the Himalayan mountain range, braved 17,000 foot passes, and then descended into the hot jungles of Assam, India. It was there, while in Pemakor near Assam, when Rinpoche was nine years old, that one after another of his family members died as they failed to adjust to the tropical heat. When his father, the very last member of his family, died, Rinpoche set out with a twelve year old friend and a group of other Tibetans who had also fled their homeland. At the township known as Bomdila, where the borders of Tibet, Bhutan and Assam, India meet, a bombing raid dispersed the group. Rinpoche and his young friend fled the attack and walked continuously for a day and a half. The two friends traveled westward along the border of Bhutan and India, through Gohat and Siriguri to Darjeeling. Upon arrival in Darjeeling, His Holiness the Sixteenth Karmapa was notified that Rinpoche had safely made his way out of Tibet. Filled with joy at the good news, His Holiness arranged for Rinpoche to be brought to 855 Sikkim, and for Rinpocheʹs friend to be taken care of. It was at Rumtek Monastery in Sikkim, under the tutelage of His Holiness Karmapa, that Rinpocheʹs formal training as a tulku began.After completing many years of study and practice, Bardor Tulku Rinpoche accompanied the Sixteenth Karmapa on his world tours in 1974 and 1976. It was in 1977 though, that His Holiness asked Rinpoche to remain in New York at Karma Triyana Dharmachakra. During his first two years at Karma Triyana Dharmachakra, Rinpoche worked side‐by‐side with the staff to renovate and winterize the house and prepare for the last visit to the West of His Holiness as the Sixteenth Karmapa. In 1980, during that last visit, His Holiness directed that His monastery and Seat in North America be established at Karma Triyana Dharmachakra, and performed the formal investiture. In 1981, His Holiness instructed H.E. Gyaltsab Rinpoche to make arrangements to conduct the groundbreaking ceremony. After the groundbreaking ceremony in May of 1982, Bardor Rinpoche directed the construction plans and activities, and labored each day to build the monastery. Bardor Rinpoche at work in Woodstock, New York on the construction of the Karma Triyana Dharmachakra monastery in 1982. In 1983 and 1984 Rinpoche visited Taiwan and Hong Kong where he taught the Dharma and was enthusiastically received by hundreds of students and practitioners there. During the years 1985 through 1987 Rinpoche spent many months in Nepal supervising the construction of Karma Triyana Dharmachakraʹs statues and ornaments: the Buddha rupa, the deer and Dharmachakra, the Gengura spire for the top of the monastery, and the Sixteen Arhats for the library shrine. He returned in 1988 with Tinley Chojor, who has since masterfully rendered traditional decorative painting of the monastery. In 1989, Rinpoche was joined by his wife, Sonam Chotso and daughter, Karma Sonam Wangmo. The following January, on the concluding evening of a seminar on the Twenty‐ one Taras and just shortly after having given the Green Tara Empowerment, Rinpoche took his wife to a local hospital where his second daughter, Karma Chimey Chodron, was born. Within two years, his third daughter, Rigdzin Chodron was born. 856 Bardor Tulku Rinpoche continues tirelessly to teach and work for the flourishing of His Holinessʹ Seat in Woodstock and its Affliates. Together with Khenpo Karthar Rinpoche, Abbot of KTD, Bardor Rinpoche skillfully guides students in the US and world‐wide. Away from the shrine room, Rinpocheʹs warmth, openness and command of English communicates to all, simply and directly, the compassionate wisdom of the Buddha Dharma.In 2000, for the benefit of Dharma students and with the blessing of His Holiness the Seventeenth Gyalwa Karmapa and His Eminence the Twelfth Tai Situ Rinpoche, Bardor Tulku Rinpoche established the Raktrul Foundation in Redhook, NY with Kunzang Palchen Ling as the dharma center under its auspices. Guru Rinpoche (Padmasambhava) was the teacher of Nyupchen Sangye Yeshe, an early incarnation of Bardor Rinpoche. The First Bardor Rinpoche, Jikme Chokyi Senge, was born in the nineteenth century. He was the ninth incarnation of Nyupchen Sangye Yeshe, one of the twenty‐ five great disciples of Guru Padmasambhava. He was a terton (finder of hidden treasures), and became the First Bardor Rinpoche when he discovered a terma (hidden teaching) known as the ʺBarway Dorjeʺ (Blazing Vajra). This teaching had been hidden by Guru Padmasambhava in order that it might be discovered by Jikme Chokyi Senge and used for the benefit of the people of that time and for the generations that followed. Later, the First Bardor Rinpoche established Ratrulgon Monastery in Kham, East Tibet. The spiritual biography of the First Barway Dorje has been translated into English by Yeshe Gyamtso and published by KTD Publications under the title the Precious Essence. The Second Bardor Tulku was born in Kham, East Tibet, with the family name of Yi Mar Pon Tshang. He spent his early years at Situ Rinpocheʹs Palpung Monastery. Later, he served for many years as the Appointment Secretary to His Holiness the Sixteenth Karmapa at Tsurphu Monastery.Because the monks at Ratrulgon Monastery sought Bardor Rinpocheʹs help so insistently, His Holiness Karmapa gave him permission to return there for one year. Once there, though, his duties were of such proportions that his stay subsequently lasted several years. Truly regretting this delay, Bardor Rinpoche prostrated along the entire journey back to Tsurphu Monastery. Following that, Rinpoche remained in the service of His Holiness for some time, only to be again summoned by the monks of his Monastery. 857 This time, while he was at Ratrulgon Monastery, the King of Nanchen petitioned him to perform many rites and rituals. Consequently, with this second journey and all that it entailed, Bardor Tulku Rinpoche was not to see His Holiness again, until his next incarnation. 858 Dilgo Khyentse Rinpoche A l´instar de la terre et des autres éléments, Puisse je, aussi longtemps que demeure l´espace, Devenir le support et la subsistance De la foule infinie des êtres Au cœur même du monde bouddhiste tibétain se trouve le lama ou maître spirituel. Dilgo Khyentsé Rinpoché était le modèle même du maître spirituel, un être que le voyage intérieur avait conduit à une profondeur de connaissance hors du commun et qui était devenu, pour tous ceux qui l’approchaient, une fontaine d’amour, de sagesse et de compassion. Dilgo Khyentsé Rinpoché était l’un des derniers de la génération des maîtres accomplis qui reçurent une éducation et une formation complètes au Tibet. Il est né en 1910 au Tibet oriental d’une famille dont le lignage remonte à Trisong Detsen, le grand roi tibétain du IXeme siècle. Alors que sa mère était enceinte de lui, il fut reconnu comme un tulkou ou incarnation par l’illustre maître Mipham Rinpoché ( 1846‐1912 ). Plus tard, Shéchèn Gyeltsap ( 1871‐1926 ), un proche disciple de Jamyang Khyentsé Wangpo ( 1820‐1892 ), reconnut formellement le jeune Dilgo Khyentsé et l’intronisa, à l’âge de douze ans, comme l’incarnation de l’esprit de Jamyang Khyentsé Wangpo. Ce dernier était l’un des plus importants terteuns ( découvreurs de trésors spirituels ou termas capables de révéler les enseignements cachés par Padmasambhava pour le bien des générations futures ) et écrivains du XIXè siècle ainsi que la principale inspiration du mouvement Rimé ( non sectaire ). Khyen‐tsé signifie Sagesse et Amour. Les tulkous de la lignée Khyentsé sont des incarnations de plusieurs personnalités marquantes qui ont contribué au développement du bouddhisme au Tibet, comme KunKyen Longchenpa, Jigmé Lingpa et Vimalamitra. 859 Encore petit garçon, Rinpoché manifesta un ardent désir de se dévouer entièrement à la vie spirituelle. Bien que son père voulait qu’il suive ses traces, il laissa son fils agir selon ses vœux et ses aspirations. À l’âge de onze ans, Rinpoché entra au monastère de Shéchèn dans le Kham, l’un des six principaux monastères de l’école Nyingma.Il eut plusieurs grands maîtres dont le principal fut Shéchèn Gyeltsap, de qui il reçut l’intégralité des enseignements de la tradition Nyingma. Avant que Shéchèn Gyeltsap ne meure, Dilgo Khyentsé Rinpoché lui promit qu’il enseignerait sans relâche à tout être qui le lui demanderait. Il passa la plus grande partie des treize années suivantes en retraite silencieuse. Dans les grottes, les ermitages solitaires et les pentes abruptes de la vallée de Denkhok qui l’avait vu naître, il médita continuellement sur l’amour, la compassion et le désir de mener tous les êtres à l’Éveil et à la délivrance. Il passa de nombreuses années en compagnie de Dzongsar Khyentsé Cheukyi Lodreu ( 1896‐1959 ) recevant de lui enseignements et initiations. Lorsque Dilgo Khyentsé Rinpoché lui confia qu’il souhaitait passer le reste de sa vie en retraite solitaire, la réponse de Cheukyi Lodreu fut nette : « Le moment est venu pour toi d’enseigner et de transmettre aux autres les précieux enseignements que tu as reçus ». 860 Dès ce jour, Dilgo Khyentsé Rinpoché travailla au bien des êtres avec l’énergie infatigable qui caractérise la lignée des Khyentsé. À la fin des années cinquante, l’invasion chinoise du Tibet commençait à faire rage au Kham, Khyentsé Rinpoché et sa famille fuirent de justesse le Tibet central laissant tout derrière eux, y compris les précieux livres de Rinpoché et la plupart de ses propres écrits. Des centaines de milliers de Tibétains comme Rinpoché, sa femme Khandro Lhamo et leurs deux jeunes filles furent forcés de quitter leur terre natale. Ils cherchèrent exil au Bhoutan où la famille royale les accueillit gracieusement. À leur demande, Khyentsé Rinpoché sʹy installa comme professeur dans une école près de Thimphou, la capitale. Bien vite, sa réalisation intérieure attira de nombreux disciples et, au fil des années, il devint le maître bouddhiste le plus important du pays, révéré par tous, du roi au plus humble fermier. Au Bhoutan, Rinpoché donna de nombreux enseignements, effectua des cérémonies, écrivit des traités et des textes, fit des retraites et supervisa la préservation et la construction de nombreux stoupas et statues. Rinpoché déploya une énergie considérable à la fondation et au soutien de temples, de collèges et de monastères pour l’étude et la pratique de la tradition bouddhiste. Une de ses dernières grandes tâches fut la construction d’un nouveau monastère de Shéchèn au Népal. Il y transplanta la riche tradition de Shéchèn dans un magnifique monastère près du grand stoupa de Bodhnath. Il souhaitait que l’authenticité et la pureté des enseignements soient préservées et se continuent tels qu’ils étaient étudiés et pratiqués au Tibet. Il nomma son petit‐fils, Rabjam Rinpoché, abbé du monastère et mit un énorme soin à l’éducation des jeunes lamas prometteurs capables d’assurer la continuité de la tradition. Le monastère compte maintenant 300 moines qui y étudient et y pratiquent. En Inde, il fit construire un stoupa à Bodhgaya et planifia d’en édifier sept autres sur des lieux sacrés pour prévenir et éviter les conflits, les maladies, les famines et pour promouvoir la paix dans le monde. Khyentsé Rinpoché était largement reconnu comme l’un des plus grands maîtres Dzogchen de son temps. Il a enseigné à d’importants maîtres dont Sa Sainteté le Dalaï Lama, Chogyam Trungpa Rinpoché ainsi qu’à d’autres représentants éminents des quatre écoles du bouddhisme tibétain. Même pendant ses toutes dernières années, Rinpoché voyagea dans l’Himalaya ainsi qu’en Occident transmettant et expliquant les 861 enseignements à un nombre incalculable de personnes. Ses livres ont été traduits en plusieurs langues et son inspiration continue d’être fortement ressentie de nos jours. Une fois confirmée la possibilité de retourner brièvement au Tibet, Rinpoché y fit trois importantes visites. Il inaugura la reconstruction du monastère de Shéchèn qui avait été détruit durant la Révolution culturelle. Alors qu’il était au Tibet central, il demanda au gouvernement chinois la permission de restaurer le monastère de Samyé, insistant sur l’importance de l’héritage culturel du site pour l’humanité. Fondé au VIIIè siècle, Samyé fut le premier monastère bouddhiste du Tibet. Au début des années 1990, son temple principal avait été restauré. Où qu’il se rendit, Khyentsé Rinpoché était accueilli avec beaucoup de joie et d’émotion par tous ceux qui avaient attendu sa visite pendant de nombreuses années. Érudit, sage et poète, instructeur des maîtres, Rinpoché ne cessa jamais d’inspirer tous ceux qu’il rencontrait grâce à son extraordinaire présence, sa simplicité, sa dignité et son humour. Où qu’il fût, Khyentsé Rinpoché se levait bien avant l’aube et passait plusieurs heures à prier et à méditer avant de s’engager dans un flot ininterrompu d’activités et d’enseignements, s’adressant aussi bien à quelques personnes qu’à plusieurs milliers et ce, jusque tard dans la nuit. 862 Son immense connaissance, la chaleur de sa présence et la profondeur de sa réalisation intérieure donnaient à ses enseignements une qualité que l’on ne retrouvait chez aucun autre maître. Chacune des réalisations de Dilgo Khyentsé Rinpoché suffirait à occuper une vie entière. Il passa en tout vingt ans en retraite. Il écrivit plus de vingt‐cinq volumes de textes et supervisa d’innombrables projets pour la préservation et la propagation des enseignements et de la culture bouddhistes. Rinpoché n’était pas seulement un grand érudit. De toute évidence, ce qu’il considérait comme le plus important et ce qui lui procurait le plus de satisfaction, c’était que les enseignements qu’il avait préservés, publiés, mais aussi pratiqués, réalisés et transmis soient mis en pratique par les autres. Il touchait profondément les esprits et les cœurs de ceux quʹil rencontrait. Les enseignements et l’action humanitaire de Khyentsé Rinpoché se poursuivent aujourd’hui à travers le travail de ses étudiants par le biais de la Fondation Dilgo Khyentsé Rinpoché. Il mourut au Bhoutan, à l’âge de 81 ans, après une brève maladie. Plus de 50 000 personnes, dont plusieurs maîtres et disciples de partout à travers le monde, assistèrent à sa crémation. 863 864 . né en 1910. À la demande de ma mère il me donna un nom. était le quatrième fils de la famille Dilgo. qui déclara que j’étais un enfant spécial. Trois jours après. dont le plus étendu et le plus influent était celui de Dergué. avant même que j’aie pu boire une goutte du lait maternel. Mon père demanda s’il fallait les couper. mes parents m’emmenèrent voir Mipham Rinpoché. Ce jour‐là. J’étais né avec de longs cheveux noirs qui descendaient sur mes yeux. Le grand‐père de Khyentsé Rinpoché. Il me donna une initiation de Manjoushri et déclara : « Dans toutes mes vies 865 . Mipham Rinpoché demanda tout de suite si ma mère était enceinte. le bouddha de la sagesse. Tashi Peljor ( Gloire Auspicieuse ) et l’écrivit sur un bout de papier que ma mère garda toujours dans son livre de prières. dont le lignage remonte à Trisong Detsen. un grand maître dont le monastère était à Benchen. la syllabe germe du mantra de Manjoushri. » Il tendit à ma mère un cordon de protection et des pilules de Manjoushri. La maison où il vint au monde se trouvait dans la vallée de Denkhok. la famille rendit visite à Mipham Rinpoché. dès qu’il sera né. un lama écrivit sur ma langue dhi. Un peu plus tard. au moyen des pilules réduites en poudre et mêlées à de l’eau safranée. Khyentsé Rinpoché raconte : « Alors que ma mère était enceinte de moi. Le Kham était constitué de nombreux petits royaumes. au Kham. il est important que vous m’avertissiez. « Ce sera un fils dit Mipham. un grand lama qui vivait dans un ermitage à une heure de marche de chez nous. Mipham Rinpoché répondit que non et les lia lui‐même en faisant cinq houppes. Mes parents répondirent que oui et demandèrent si ce serait un fils ou une fille. pour le moment de ma naissance. le grand roi tibétain du IXè siècle. mes parents m’amenèrent de nouveau à Mipham Rinpoché. une des cinq incarnations de Jamyang Khyentsé Wangpo. étaient ministres à la cour du roi de Dergué. la plus orientale des quatre grandes provinces du Tibet. à la manière de Manjoushri. Dilgo Khyentsé Rinpoché La vie de Dilgo Khyentsé Rinpoché Par Matthieu Ricard Dilgo Khyentsé Rinpoché. Même s’il était très religieux. son père dont le premier fils était déjà un moine ne souhaitait pas voir les autres embrasser la vie monastique. Le frère aîné de Khyentsé Rinpoché a été reconnu comme l’incarnation de Sangyé Nyenpa. Tashi Tséring et plus tard son père. » Lorsque la famille alla en pèlerinage. Un jour que je jouais avec mon frère. dit‐il. un grand lama de l’école Sakya. quelques‐uns de nos vieux serviteurs avaient pleuré : « Maintenant que le dernier des Dilgo a pris les vœux. Mipham Rinpoché mourut et Shéchèn Gyeltsap Rinpoché vint prendre part aux cérémonies funéraires. » J’ai le sentiment que cette bénédiction a été l’événement le plus important de mon existence. d’autres grand lamas tels que Takloung Matrul et Adzom Droukpa dirent que l’enfant devait être la réincarnation d’un lama. j’étais 866 . Shéchèn Gyeltsap Rinpoché. » Il me donna une perle du rosaire de Jamyang Khyentsé qu’il portait à son cou. » Mon père fit rapidement coudre quelques robes et je les étalai sur le lit dans lequel j’étais couché. qui ne mâchait pas ses mots. il faut la faire! » Comme ce que je désirais le plus. Quand je l’ai vu je n’ai pas eu le moindre doute. il n’en était pas question. Il me donna aussi une écharpe blanche immaculée. « Cet enfant est l’émanation de mon maître. car je répandrais la doctrine bouddhiste et ferais le bien des êtres. J’étais transporté de joie. Il ne m’envoya pas non plus au monastère de Dzongsar. et mon père accepta de me laisser partir. la saison agricole la plus active sur notre domaine. je demandai à Lama Eusel de venir me tondre la tête. il n’y aura plus de descendants! » Mais moi. Mais j’étais encore trop jeune pour aller à Shéchèn. On m’a dit que ce jour‐là. généralement peu disert sur ces sujets. Je mis aussi sur mon oreiller une cloche et un petit tambour. » Mon père ne me donna donc pas encore à Loter Wangpo. me demanda : « Selon toi. L’été. Il me bénit. Loter Wangpo. mais que si cʹétait juste pour occuper un trône du monastère et être mêlé aux intrigues ecclésiastiques. Pendant son séjour j’allais souvent lui rendre visite. La partie inférieure de mon corps portait des brûlures si graves que je suis resté au lit. vint nous rendre visite. Alors que j’avais deux ans. chanta quelques invocations et dit à ma mère : « Cet enfant ne ressemble à aucun autre. C’était le disciple le plus avancé de Jamyang Khyentsé Wangpo. Mon père. » Comme pour chaque événement d’importance. Cela pourrait créer des obstacles. Alors que j’avais un an. un domaine et de nombreuses terres. c’était de devenir moine. Gyeltsap Rinpoché l’assura que je serais réellement utile à la doctrine et aux êtres. mon père demanda conseil à Mipham Rinpoché. quelles sont les cérémonies qui t’aideraient à guérir? S’il y a une chose qui peut te sauver la vie. Il expliqua à mon père qu’il fallait m’emmener au monastère de Shéchèn. très malade. Il avait une grande famille. Voici ce que Khyentsé Rinpoché nous dit: « Cette même année je me suis ébouillanté. je suis tombé dans l’un d’eux. Mon père lui demanda ce qui lui permettait de dire cela. malgré toutes les prières de longue vie de ma famille. Mon père. qui se trouvait dans notre temple. désespéré. je lui répondis : « Porter la robe de moine m’aiderait. pendant de nombreux mois. « Il est encore trop tôt pour reconnaître l’enfant publiquement comme l’incarnation de Khyentsé. Mais son père ne voulait pas le laisser devenir un lama.je prendrai soin de toi. il me laisserait partir pour Shéchèn. lui répondit que si c’était vraiment le cas. la Protectrice de Longue Vie. on faisait cuire la soupe dans d’immenses chaudrons pour nourrir les nombreux travailleurs supplémentaires. Jamyang Khyentsé Wangpo. répondit qu’il avait vu en rêve la statue de Tséringma. devenir réellement la déesse et lui dire de prendre soin de l’enfant parce qu’il serait utile à la doctrine. Le lendemain. il reparut et déclara qu’il avait terminé son programme. on peut la voir au monastère de Shéchèn. frisés aux extrémités. Le monastère abritait plus de deux cents moines. on nous conduisit dans la résidence où il était en retraite. Comme Shéchèn Gyeltsap. De nos jours encore. Le chemin qui y montait était raide. dont c’était la première rencontre avec mon maître. un proche disciple de Jamyang Khyentsé Wangpo ( 1820‐1892 ). Il allait aussi dans d’autres monastères. J’avais dix ans. ce n’était pas sa première visite. Enfin. Quant à Shédroup. il laissait ses cheveux longs. il pouvait venir quand il voulait. Gyeltsap voulait tout savoir des maîtres que Nyenpa Rinpoché avait rencontrés et des enseignements qu’il avait reçus. à quarante‐cinq minutes de marche au‐dessus du monastère de Shéchèn. séparé de celui de Shéchèn Gyeltsap par un torrent. C’était un endroit délicieux avec des prairies tapissées de fleurs jaunes en été et une épaisse forêt de pins où l’on trouvait des champignons exquis. à la surprise générale. Nous avons attendu trois jours avant de recevoir un signe. Au cours des initiations. Son ermitage se trouvait sur une autre avancée rocheuse à flanc de montagne. Pour moi. il commença une retraite de trois ans. Shéchèn Gyeltsap nous donna tous les enseignements les plus importants de la tradition Nyingma. en bas dans la vallée. et glissant de surcroît pendant la saison des pluies. Écoutons Khyentsé Rinpoché raconter lui‐même les années d’enchantement qu’il passa en compagnie de ses maîtres :« À notre arrivée. cela parut très long. un autre de mes principaux maîtres. Une fois. » Au nord de Dergué se trouve Shéchèn. Leur abbé était Shéchèn Rabjam Rinpoché. j’étais souvent bouleversé par la magnificence de son expression et de ses yeux au 867 . Le lendemain matin. mais une veste jaune doublée de fourrure. De la fenêtre on voyait le monastère et la rivière. il ne prenait aucune part à l’administration du monastère. Gyeltsap Rinpoché était sans conteste l’un des lamas les plus érudits et accomplis de son temps. à l’âge de douze ans. L’ermitage de Gyeltsap Rinpoché était perché à flanc de montagne. Nyenpa Rinpoché parla pendant trois heures. Cette pierre fut ensuite enlevée. Shéchèn Kongtrul. le serviteur de Gyeltsap Rinpoché nous accueillit avec des écharpes de bienvenue. c’était lui qui instruisait les moines et leur donnait les initiations. mais après seulement trois mois. Les mois suivants. comme l’une des cinq incarnations de ce lama hors du commun.tellement heureux que ma santé s’améliorait et que le risque de mourir prématurément devenait de moins en moins probable. On nous fit asseoir et on nous offrit du riz safrané. puis cachée pendant la Révolution culturelle. Comme il quittait rarement son ermitage. entourés de montagnes couvertes de neige pendant la majeure partie de l’année. son serviteur remarqua qu’une empreinte de pied était apparue sur la pierre d’entrée de l’ermitage. parfois jusqu’au Tibet central. reconnut formellement le jeune Dilgo Khyentsé et l’intronisa. l’un des six principaux monastères de l’école Nyingma. Gyeltsap Rinpoché ne portait pas les habits monastiques. retomber sur ses épaules. qui était le domaine de Shéchèn Rabjam. Il nous dit que Gyeltsap Rinpoché souhaitait attendre une date favorable pour me voir. Il y avait à Shéchèn un troisième grand lama. Shéchèn Kongtrul était un grand méditant. puisque c’était la première fois que j’allais le rencontrer à Shéchèn. C’est là que Shéchèn Gyeltsap Rinpoché ( 1871‐1926 ). Khyentsé Cheukyi Lodreu était l’émanation de son activité. moi aussi.moment où il montrait la nature de l’esprit et pointait du doigt dans ma direction. qui allait durer 13 ans. comment méditer. Shéchèn Gyeltsap conduisit la cérémonie et me tendit des objets symbolisant les corps. qualités et activité des bouddhas. ou noir. le souvenir de mon maître m’envahit avec une telle force que je me mis à pleurer. Puis je revins dans ma famille et passai un an en retraite dans une grotte. il ne différait en rien du grand Padmasambhava en train d’initier ses vingt‐cinq grands disciples. je n’étais pas au monastère même mais au centre de retraite en haut de la colline. À présent. parole. qui était venu pour recevoir les enseignements de Shéchèn Gyaltsap. » Khyentsé Rinpoché nous parle de l’importance de suivre un maître spirituel :« Le cristal prend la couleur du support sur lequel on le pose. Shéchèn Gyaltsap m’intronisa comme l’incarnation de l’esprit de Jamyang Khyentsé Wangpo. tenait de l’encens dans sa main et Shéchèn Gyeltsap avait mis ses plus beaux habits. le doigt pointé. Shéchèn Kongtrul. Son nom sera Gyourmé Tekchok Tenpé Gyeltsen ( Immuable Bannière de Victoire de la Voie Suprême ). J’avais l’impression qu’on m’arrachait le cœur. qu’il soit blanc. on avait préparé un grand trône. De façon analogue. à nouveau. j’allai à Kyangma Ritreu où vivait Khenpo Thoupga.» Tels furent. de ses qualités et de son activité. C’est à Shéchèn que Khyentsé Rinpoché rencontra Jamyang Khyentsé Cheukyi Lodreu. si ce n’était ma faible dévotion qui me le faisait voir comme un homme ordinaire. J’avais 15 ans. Il n’y avait aucun monastère ni bâtiment. Je retournai à Denkhok et commençai une longue retraite dans les montagnes. qui était encore jeune. Pendant l’hiver. À ma seconde visite à Shéchèn. les événements que je vécus à Shéchèn auprès de Shéchèn Gyeltsap. je fis demander au savant Khenpo Thoupga de venir m’enseigner en détail le Tantra de la quintessence secrète. la direction que prendront votre vie et votre pratique sera pour une grande part déterminée par l’influence de ceux qui vivent avec 868 . entre autres. Khyentsé Wangpo eut cinq incarnations. Le matin de l’intronisation. Il reçut de lui des enseignements détaillés sur La Voie du bodhisattva et la philosophie du Madhyamika ( la voie médiane ). Ma confiance ne cessait de croître et quand. seulement des tentes. Pendant un moment je restai abasourdi. je fus ordonné novice par Shéchèn Gyeltsap. Ils me demandèrent de prendre place sur le trône. il me fixait du regard en disant : « Quelle est la nature de l’esprit? ». Il me l’expliqua trois fois et j’appris par cœur à la fois le texte et son commentaire de 300 pages écrit par Longchenpa. esprit. de son esprit. pendant à peu près cinq ans. il me donna aussi un document sur lequel on pouvait lire : « Aujourd’hui je prends en charge le fils de la famille Dilgo et le reconnais comme la réincarnation de Jamyang Khyentsé Wangpo. Je lui confie les enseignements des grands maîtres du passé. appelée respectivement émanations de son corps. Puis. je fis l’ascension jusqu’à l’ermitage. rouge. soudain. J’avais l’impression que. Durant cette période. jaune. de sa parole. » Avant de rencontrer Shéchèn Gyeltsap. si je meurs je n’aurai aucun regret. À l’intérieur. Khyentsé Rinpoché étudia pendant plusieurs mois la philosophie bouddhiste avec un grand érudit nommé Khenpo Shenga. Puis. sans sortir de ma retraite. Un peu plus tard. «À la fin des enseignements. C’est là que j’ai appris par une lettre de mon père le décès de Shéchèn Gyeltsap. Il n’y avait que quelques personnes dans la salle. je pensais avec une grande dévotion : « Voilà vraiment un grand yogi capable de voir la nature absolue du réel! » et je commençais à comprendre. Dans les grottes et les ermitages solitaires. J’avais beaucoup de livres. la compassion et le désir de mener tous les êtres à l’Éveil et à la délivrance. Il nous raconte lui‐même ces années :« Je pratiquais très tôt le matin. vous devez vous appuyer sur un maître authentique. et atteindre l’Éveil. parle et agit continuellement en accord avec l’Enseignement. La grotte était spacieuse. pour tous ceux qui l’approchaient. en étirant mes jambes au‐dehors de temps à autre. Passer votre temps avec d’authentiques amis spirituels vous emplira d’amour pour tous les êtres et vous aidera à voir combien l’attachement et la haine sont négatifs. il y avait des renards et toutes sortes d’oiseaux. les braises étaient encore chaudes. vous trouverez facilement le chemin qui mène hors du samsara. Vivre avec de tels amis et suivre leur exemple vous imprégnera naturellement de leurs qualités. Il y avait un coucou. puis du début de l’après‐midi jusque tard dans la nuit. je laissais le feu s’éteindre lentement. jusqu’à midi. le cercle vicieux de renaissances. Je ravivais le feu et faisais du thé dans ma grande et unique casserole. je me levais et commençais une séance de méditation. À cinq heures je me faisais du thé. À midi. Pour vous libérer du samsara.vous. un être que le voyage intérieur avait conduit à une profondeur de connaissance hors du commun et qui était devenu. Il vous montre ce qu’il faut faire pour progresser sur la Voie et quels sont les obstacles à éviter. Il est dit que les bouddhas du passé. J’avais 16 ans quand j’ai commencé cette retraite. mais pas de porte. entouré d’épaisses forêts et de montagnes couvertes de neige. Un jour ils attrapèrent un petit chien qui me tenait compagnie. sur les pentes abruptes des collines boisées de la vallée de Denkhok qui l’avait vu naître. je lisais mes livres à voix haute pour les apprendre par cœur. le matin. elle était fraîche en été et gardait un peu de chaleur en hiver. Un vrai maître spirituel est comme la voile qui permet au bateau de traverser rapidement la mer. Je passai sept ans dans la grotte de l’Ermitage du Rocher. Le soir. de la même façon que les oiseaux qui volent autour d’une montagne d’or baignent dans sa lumière dorée. du présent et du futur ont atteint ou atteindront tous l’Éveil en suivant un maître. Pas très loin vivaient aussi des léopards. vers trois heures du matin. mon frère aîné et mon maître de retraite. me disait que si je ne sortais pas de temps en temps je finirais un peu fou. une fontaine d’amour. de sagesse et de compassion. Mais ils ne pouvaient monter à l’échelle. Dehors. assez haute pour que je puisse me tenir debout sans me cogner la tête. dans la forêt. Vous ne pouvez atteindre l’Éveil en suivant vos propres idées : chacun des stades de votre pratique nécessite les explications d’un maître qualifié. » Khyentsé Rinpoché était le modèle même du maître spirituel. Dans la grotte de l’Ermitage je passai sept années sans sortir. Ma grotte avait une échelle. avant l’aube. qui me servait de réveil. C’est pourquoi le maître est considéré comme si précieux. Dès que je l’entendais. juste en me penchant. il médita continuellement sur l’amour. mais un peu humide. et de petits ours venaient souvent grogner près de l’entrée. trois ans au Bosquet Blanc et quelques mois de‐ci de‐là dans d’autres grottes ou cabanes. Si vous vous fiez à ses paroles. mais je 869 . Mes parents venaient me voir de temps en temps. Je restais continuellement assis dans une caisse de bois. Comme la plupart des grottes. que cette influence soit positive ou négative. ainsi je n’avais pas besoin de voir quelqu’un avant midi. Khyentsé Rinpoché passa la plus grande partie des 13 années suivantes en retraite silencieuse. sans quitter mon siège. Shédroup. Pour réaliser ces extraordinaires qualités. Un tel maître pense. il retournait dans son ermitage. 870 . un révélateur de trésors. Plus tard je m’installai au Bosquet Blanc. notre petite fille. Je laissais mes cheveux pousser très longs. Shédroup m’encourageait souvent à composer des prières. en 1985. De ces nuages tombait une abondante pluie de nectar qui aidait les êtres. Le soir. malgré le froid glacial. » De ce jour. quand je m’enfuis du Tibet. » Dans une de ses visions de trésors. lui aussi. tout était gelé. Après avoir reçu de lui les initiations du Recueil des trésors révélés. Mais plus tard. son frère m’appelait et on mangeait ensemble en bavardant un peu. des chants ou des poèmes. Mais la réponse de Cheukyi Lodreu fut nette : « Ton esprit et le mien sont identiques. et à la fin de cette période j’avais écrit environ 1 000 pages. le moment est venu pour toi d’enseigner et de transmettre aux autres les innombrables enseignements que tu as reçus. Je voyais une multitude de bouddhas. Tu dois répandre les enseignements de tes trésors. Rinpoché ne restait dans sa famille qu’une semaine ou deux chaque fois. Khyentsé Rinpoché resta de nombreuses années avec Khyentsé Cheukyi Lodreu ( 1896‐1959 ) que l’on tenait. Je trouvais cela facile. ce que je fis. il commençait à méditer et ne parlait plus jusqu’au déjeuner du lendemain. À la suite de cette vision. après le dîner. Il nous parle du temps qu’il passa à Dzongsar :« Khyentsé Cheukyi Lodreu était.n’éprouvais pas le moindre désir de quitter la grotte. Khyentsé Rinpoché travailla sans relâche pour le bien des êtres avec l’énergie infatigable qui caractérise la lignée des Khyentsé. il écrivit un volume entier d’enseignements et de pratiques spirituelles. Je m’y construisis une cabane en bois avec une petite fenêtre. Ensuite. mais dans la grotte il faisait chaud. lui aussi. Rinpoché commençait une nouvelle séance de méditation et ne voyait plus personne jusqu’au soir. Ce dernier était encore vivant à mon retour d’exil. au Tibet oriental. il lui confia qu’il souhaitait passer le reste de sa vie en retraite solitaire. Jour et nuit. » Il me demanda de lui donner l’initiation de certains de ces trésors. de bodhisattvas. tout fut perdu. vêtu seulement d’un châle blanc et d’une robe de soie sauvage. Pendant cinq ou six ans je m’abstins de viande. je ressentais une chaleur intense. Au Bosquet Blanc. je me détendais un peu et étudiais quelques livres. Quand je pratiquais la « chaleur intérieure ». Hier soir. j’étais assis sur une peau d’ours. Même après une retraite. et pendant trois ans je ne prononçai pas un seul mot. Khandro Lhamo. lui dit‐il. Dehors. je ne perdais jamais mon temps à ne rien faire. à trois heures de cheval. nous dit :« Rinpoché ne s’allongeait pas la nuit. Un jour il me dit : « Tu dois découvrir de nombreux trésors pour être utile aux autres. des nuages qui avaient l’apparence des huit signes de bon augure et diverses autres formes. Après le déjeuner. Shédroup était en demi‐retraite dans une cabane près de là. C’était après la naissance de Chimé.» Son épouse. Il avait un serviteur. À l’heure du repas. Khyentsé Rinpoché vit le mandala complet d’Amitayus. pour m’entraîner à écrire. Cette grotte donnait une impression de clarté et mon esprit n’y était pas distrait. pour une incarnation de Khyentsé Cheukyi Wangpo. il dormait assis dans sa caisse en bois. et j’ai pu le rencontrer. j’ai fait un rêve. le bouddha de longue vie apparaître à la surface d’un lac. Aussitôt après. il est resté trois ans en retraite. qui allait régulièrement chercher des provisions chez nous. Il considérait Cheukyi Lodreu comme son second maître principal.» Sa retraite terminée à l’âge de vingt‐huit ans. À la demande de la famille royale. et enfin par Shabdroung Ngawang Namgyel. Il est parti directement au Sikkim assister à la crémation de Cheukyi Lodreu. révéré par tous. À Rékong. du roi au plus humble fermier. Khyentsé Rinpoché passa deux semaines dans la grotte de la Tanière du Tigre. et au fil des années il devint le maître bouddhiste le plus important du pays. Il mit sa main sur la tête de Khyentsé Rinpoché et lui dit : « Tu es l’héritier de mon enseignement. par Péma Lingpa. Rinpoché a donné les initiations du Recueil des trésors révélés à 1 900 yogis. quelqu’un entendit à la radio que Khyentsé Cheukyi Lodreu venait de mourir au Sikkim. a faire 100 000 offrandes symboliques de l’univers. Le gouvernement bhoutanais les accueillit. sa réalisation intérieure attira de nombreux disciples. Comme une épidémie dévastait Lhassa. La culture bouddhiste a pu s’y épanouir sans obstacles et ses valeurs sont profondément ancrées dans l’esprit de ses habitants. le grand maître du XVIIIè siècle. Ils atteignirent la frontière bhoutanaise avec presque plus rien à manger. Mais bien vite. Pendant cette épidémie. Il a aussi rencontré d’autres grands lamas dans la région. le très influent maître bhoutanais au XVIIè siècle. L’Essence du cœur de l’immensité ( Longchen nyingtig ). Montagnes et forêts sont parsemées d’ermitages où des gens se consacrent à la méditation. jusqu’au nord ouest de Lhassa. lui apparut à cette occasion. le siège du Karmapa. qui se poursuivaient jour et nuit sans interruption. Une fois. Rinpoché passa six mois devant la statue de Jowo. les trésors révélés par Khyentsé Rinpoché occupent cinq volumes. 871 . Les torrents font tourner jour et nuit des moulins à prières. Khyentsé Rinpoché rencontra et étudia auprès de 120 maîtres de toutes les écoles tibétaines. Cheukyi Lodreu demanda à Khyentsé Rinpoché d’aller dans la province de l’Amdo transmettre le Recueil des trésors révélés. dans le Kham. et il a échangé des enseignements avec eux. comme Dudjom Rinpoché à Kalimpong et Kangyour Rinpoché. Khyentsé Rinoché effectuait de grandes cérémonies d’une à deux semaines appelées droupchen ( grand accomplissement ). sa famille et quelques disciples prirent la décision de sʹexiler. la capitale. sa mère et son frère Shédroup moururent. Puis. le bouddha couronné. Tu peux en faire ce que bon te semble. y compris les précieux livres de Rinpoché et la plupart de ses écrits. pendant quatre mois. Chaque colline porte son petit temple entouré de drapeaux de prières qui claquent au vent. Jigmé Lingpa. il fit également de nombreuses prières et cérémonies pour les malades et les mourants. » Il lui dit aussi que pour maintenir la paix au Bhoutan et assurer la préservation de la doctrine bouddhiste. Khyentsé Rinpoché. Arrivés à un endroit appelé Wangdi. sans prêter attention aux conseils des siens qui craignaient qu’il ne fût contaminé. Khyentsé Rinpoché s’installa au Bhoutan. le révélateur de trésors bhoutanais au XVè siècle. Trois à quatre fois par an. Dilgo Khyentsé Rinpoché avait alors 49 ans. comme professeur dans une école près de Thimphou.En tout. Ce qui fut fait. surtout à l’est. Le Bhoutan est un royaume montagneux resté insoumis et indépendant depuis l’époque où le bouddhisme Vajrayana y a été introduit par Padmasambhava au VIIIè siècle. où il fit l’offrande de 100 000 lampes et donna de nombreux enseignements et initiations. la mainmise des Chinois sur le Tibet se transforma rapidement en invasion militaire de grande envergure. De Tsourphou. Ils se rendirent ensemble en pèlerinage à U et à Tsang. à Paro. il devrait construire quatre grands stoupas contenant chacun 100 000 stoupas miniatures. Khyentsé Rinpoché et sa famille fuirent de justesse au Tibet central laissant tout derrière eux. À la fin des années 1950. J’appréciais tout particulièrement son attitude profondément ouverte. n’est‐ce pas? » Par la suite le Dalaï Lama fit venir Khyentsé Rinpoché de nombreuses fois dans sa résidence à Dharamsala. que nous avions une sorte de lien karmique particulier. Le Bouddha a expliqué très en détail les qualités d’un maître authentique. l’érudit commence à composer son texte quelques semaines auparavant pour pouvoir le lire le jour venu. En général. Khyentsé Rinpoché le remercia poliment. Khyentsé Rinpoché était toujours aimable et humble. au moment où il faisait ses adieux au Dalaï Lama. ouvrit le livre pour la première fois et.Après sa fuite du Tibet et son arrivée en Inde. Tous étaient stupéfaits de la science de Khyentsé Rinpoché. il écrivit 25 volumes de textes et supervisa d’innombrables projets pour la préservation et la propagation des enseignements et de la culture bouddhistes. parmi mes maîtres. Malgré son grand renom et ses nombreux disciples. Un des érudits eut pitié de lui. 872 . Peu de temps après l’arrivée de Khyentsé Rinpoché en Inde. je les ai retrouvées en Khyentsé Rinpoché. afin de prier pour sa longue vie et discuter de la préservation du bouddhisme tibétain en exil. Il est vrai qu’on ne l’entendit jamais dire quoi que ce soit qui blessât ou fît souffrir les autres. » Chacune des réalisations de Khyentsé Rinpoché suffirait à occuper un vie entière. et on entendit un coup de tonnerre au moment où il prit la conque dans ses mains. ce coup de tonnerre. Il était de toute évidence un grand érudit et un grand pratiquant. il offrit les huit signes de bon augure au Dalaï Lama. il accepta sans se formaliser. celui qui fait l’offrande commence par un long discours savant dans lequel il décrit l’univers selon la cosmologie traditionnelle ainsi que les principes fondamentaux de l’histoire et de la doctrine bouddhistes. Dans de telles occasions. Il avait rencontré ce dernier à plusieurs reprises à Lhassa. qui devint célèbre parmi la communauté tibétaine en Inde. Le lendemain. Néanmoins. Aujourd’hui. celui‐ci lui dit : « C’était un bon signe. mais lorsqu’on demanda à Khyentsé Rinpoché de faire un discours. Au fil des années. Il lui apporta un livre où figurait un discours similaire et lui suggéra de l’étudier ou de le lire à voix haute le lendemain. C’est alors que j’ai commencé à recevoir ses enseignements. C’est très remarquable. Depuis notre première rencontre. À la fin. bref. Khyentsé Rinpoché devint l’un des principaux maîtres du Dalaï Lama. mais il mit le volume sur sa table. le siège du Dalaï Lama en Inde. tous les principaux lamas des quatre écoles du bouddhisme tibétain se réunirent à Dharamsala. au moment convenu pour prendre la parole devant le Dalaï Lama et la savante assemblée. je reçus des signes très clairs. Toutes ces qualités. j’éprouve envers lui une immense gratitude pour toute l’aide qu’il m’a apportée. fit un discours extrêmement érudit qui dura deux heures. il traduisit infatigablement en actes toute une vie consacrée à l’enseignement du Bouddha. On demanda aux écoles Nyingma. Sakya et Kagyu de choisir chacune un représentant pour offrir un mandala symbolique de l’univers au Dalaï Lama. reprit la conversation qu’il avait commencée avec ses visiteurs et alla se coucher. Khyentsé Rinpoché lui offrit la plupart des grands enseignements de la tradition Nyingma. Voici ce que Sa Sainteté dit à propos de Khyentsé Rinpoché :« Khyentsé Rinpoché était. tout en le tenant à la main sans tourner les pages. sans parler de ses qualités cachées. Khyentsé Rinpoché se leva. Le lendemain. il ne restait plus qu’un jour avant la réunion. l’un de ceux que je vénérais le plus. Il passa 20 ans à pratiquer en retraite et plus d’un demi‐siècle à donner d’étonnants enseignements plusieurs heures par jour. De toute évidence. Il avait hérité de Jamyang Khyentsé Wangpo la détermination à préserver et rendre disponibles les textes de toutes les traditions. Khyentsé Rinpoché se levait bien avant l’aube et passait plusieurs heures à prier et méditer avant de s’engager dans un flot ininterrompu d’activités jusque tard dans la nuit. ou aussi bien plusieurs milliers.Sa connaissance de l’immense corpus de la littérature bouddhiste n’avait probablement pas d’égale. à un rythme régulier. en particulier ceux qui risquaient de disparaître. Il y a 20 ans commença la réédition de la quasi‐ totalité de la littérature tibétaine. et jusque tard dans la nuit instruisait une personne ou un petit groupe. Khyentsé Rinpoché lui‐même prépara et publia d’importants textes. dans leur fuite hasardeuse et précipitée. et parvint à sauver près de 300 volumes. exactement dans le temps prévu. quelques mots très simples pouvaient ouvrir la porte à une succession de découvertes spirituelles. peu de lamas et d’érudits parvinrent à sauver leurs livres. ne fût‐ce qu’en un ou deux exemplaires. mais aussi pratiqués. des ouvrages considérés comme perdus continuent de resurgir. Envers les visiteurs ou ceux qui ne lui étaient pas dévoués il n’avait jamais de mots 873 . comme s’il lisait un livre invisible ouvert dans sa mémoire. de poèmes et de conseils. quand ils arrivaient en Inde. ce qu’il considérait comme le plus important et ce qui lui procurait le plus de satisfaction. Aussi étonnant que ce fût. il savait qu’une discipline sévère affermit l’élève. Elle prit peu à peu de l’ampleur avec l’apport de nouveaux fonds et de main‐d’œuvre bénévole. un nombre incalculable d’ouvrages furent systématiquement détruits et. ils n’avaient plus pour bagage que les vêtements avec lesquels ils s’étaient levés le matin. sur un ton égal. le sujet était toujours traité de façon équilibrée du début à la fin. sans emphase. Parfois il enseignait toute la journée pendant des mois. Dans sa bouche. De nos jours encore. Tout le monde était frappé par sa façon extraordinaire d’enseigner. Dans la plupart des cas. Au fil des années. de commentaires. réalisés et transmis soient mis en pratique par les autres. au moment de la pause de midi il prenait rapidement son repas et utilisait chaque minute restante pour expliquer à quelqu’un certaines pages d’un texte de méditation ou d’un commentaire philosophique. Au temps de Khyentsé Rinpoché c’est l’héritage entier du Tibet qui était menacé d’extinction par l’invasion chinoise et la Révolution culturelle. Chaque jour il s’acquittait d’une énorme quantité de travail avec une totale sérénité et sans le moindre effort apparent. cependant. Où qu’il fût. sans pause ni hésitation. qui souvent complètent ou éclairent les œuvres des maîtres du passé. publiés. Dans des milliers de monastères. il parlait sans effort. Mais même après des journées si bien remplies. constituent une véritable encyclopédie de pratiques. il répondait encore aux requêtes individuelles. Ses propres écrits. Avec ses disciples proches et ses serviteurs il pouvait être extrêmement strict. en un flot continu. Lors des longues cérémonies qui duraient toute la journée. Souvent. c’était que les enseignements qu’il avait préservés. Rinpoché n’était pas seulement un grand érudit. les textes survécurent. mais la dimension de son esprit et sa présence physique impressionnante inspiraient à la fois crainte et respect. Il était profondément doux et patient. Il consacrait à l’enseignement ses moindres moments disponibles et répondait infatigablement à tous ceux qui demandaient à être instruits ou guidés. Consultant peu le texte qu’il avait sous les yeux. et correspondait précisément à la capacité de compréhension des auditeurs. devant une douzaine de personnes. de prières. Il passait une grande partie de son temps en prière ou en méditation. mais leur génie particulier dans une science ou dans une autre ne fait pas d’eux. elle. mais avec ses disciples il était inflexible et ne laissait jamais passer une attitude. À la requête de ses disciples du Tibet et du monde entier. mais il dut y renoncer. sans difficultés apparentes. donna pendant un mois au Dalaï Lama les initiations importantes que ce dernier lui demandait depuis plusieurs années. Il existe de nombreux grands hommes ou femmes. Un événement sans précédent dans l’histoire de ce pays. Où que ce fût. tout faux‐semblant. la communauté tibétaine et les moines unirent leurs efforts pour faire l’offrande de 100 000 lampes sur le stoupa de Bodhnath. du Bhoutan. au Bhoutan. Puis. au cours d’une cérémonie de trois jours à laquelle assistèrent plus d’une centaine de grands lamas. une vie que. C’est ainsi que prit fin la vie extraordinaire de Khyentsé Rinpoché.durs. Après sa retraite. il montra des signes de maladie. son corps fut incinéré près de Paro. au monastère de Shéchèn. il devint clair que sa santé se détériorait inexorablement. la présence bienveillance mais imposante de Rinpoché exerçait une influence très forte sur ses disciples et ne leur laissait pas le loisir de tomber dans la distraction. en novembre 1992. dans un même flot de bonté. on l’amena au monastère népalais de Shéchèn. où on le laissa plusieurs mois pour permettre à davantage de gens de lui rendre hommage. de jour comme de nuit. d’humour. d’un point de vue ordinaire il était également un être humain remarquable. il demanda à ceux qui étaient près de lui de l’aider à s’asseoir droit et entra dans un sommeil paisible. depuis son plus jeune âge. À son retour au Népal au début du printemps. à pratiquer et à enseigner. Au début de 1991. alors que Khyentsé Rinpoché enseignait à Bodhgaya. Si insondable que fût la profondeur de son esprit. il voua toute son énergie à la préservation et à la pratique de l’enseignement bouddhiste sous toutes ses formes. Mais peu après il montra à nouveau des signes de maladie. Pendant 12 jours il ne put ni manger ni boire. 500 disciples occidentaux et une foule de quelque 50 000 personnes. au‐delà de la mort et de toute manifestation physique. Ceux qui vivaient près de lui voyaient qu’à l’évidence il percevait toute hypocrisie. même longtemps. son corps fut préservé pendant un an par des méthodes d’embaumement traditionnelles. Ceux qui ont vécu avec lui. au Bhoutan. près du monastère de Shéchèn. se rendit à Dharamsala et. pour autant. Il décida plutôt de faire une retraite de trois mois et demi en face de la Tanière du Tigre. Le 27 septembre 1991. la famille royale et les ministres. de dignité. Enfin. une parole ou une pensée mesquines. Il termina néanmoins son programme. un des lieux les plus bénis par Padmasambhava. et son esprit se fondit dans l’espace absolu. disent qu’ils n’ont jamais été témoins d’une seule parole ou d’un 874 . était parfaitement à l’unisson de ce qu’il enseignait. Il avait projeté de se rendre une quatrième fois au Tibet. il semblait en meilleure santé. au crépuscule. de bons humains. Chaque vendredi ( le jour de son décès ). La grandeur de Khyentsé Rinpoché. il avait entièrement consacrée à apprendre. de sagesse. pendant les sept premières semaines. Il rendit visite à quelques‐uns de ses disciples qui étaient en retraite et leur parla du maître ultime. Bien que le bouddhisme enseigne que notre propre esprit est notre meilleur témoin. Aux premières heures du matin sa respiration cessa. consacrant seulement quelques heures par jour à ceux qui avaient le plus besoin de le voir. représentations du Corps. combien y avait‐il de monastères dans ce qu’on appelait alors le Tibet. notre flux mental continue son existence et prend naissance parmi les animaux. rochers et falaises – semble permanent et stable comme une maison en béton armé sensée durer des générations. elles ne restent pas. à peine plus grand qu’une remise. d’après la perception de nos sens. nul ne sait quand viendra la mort. Nous prenons tout notre temps pour nous mettre à la pratique. Il était l’image vivante de ce que l’on atteint au bout de la voie spirituelle. Tout a été pillé. mais qui sait quand cette vie va finir. ce n’est rien d’autre qu’un royaume sur lequel on régnerait le temps d’un rêve. il ne reste pas même une statue. de la Parole et de l’Esprit du Bouddha? Maintenant. les grandes statues ont été détruites.seul geste blessants envers qui que ce fût. Tout ce qu’il reste de Samyé. pierres. Tout cela est bel et bien arrivé et nous montre 875 . c’est quelque chose de la taille de cette tente. Il en va de même pour le précieux corps humain que nous avons réussi à obtenir. Samyé. bien qu’il soit l’instrument suprême pour atteindre l’Éveil. elles disparaissent. ou bien chez les dieux. l’univers extérieur – terre. et la meilleure source d’inspiration possible pour quiconque désire accomplir son voyage vers l’Éveil. Son unique souci était de faire le bonheur temporaire et ultime d’autrui. le Pays des Neiges? Combien y avait‐il de temples comme ceux de Lhassa. Les bulles se forment à la surface de l’eau. est lui‐même un phénomène transitoire. Mais il n’y a rien de solide dans tout cela. Trandrouk? Combien y avait‐il d’objets précieux. tout simplement? Une fois ce précieux corps humain perdu.Nous pouvons aussi prendre l’exemple d’événements appartenant à un passé plus récent : avant l’arrivée des communistes chinois. là où le développement spirituel est impossible. À présent. dans l’un des enfers. nul ne sait comment elle viendra. l’instant d’après. démoli ou dispersé. montagnes. mais. Ce précieux corps humain. Enseignements Dilgo Khyentsé Rinpoché Audace et Compassion Par Dilgo Khyentsé Rinpoché Considérez toute chose comme un rêve. nous avons pris naissance dans l’un ou l’autre des six mondes. Sans une certaine compréhension de l’impermanence. En suivant le va‐et‐vient du souffle. on respirera par la narine gauche en maintenant la narine droite bloquée par l’auriculaire droit. S’il était véritablement quelque chose. et que l’on inhale toutes les maladies et les émotions négatives des êtres pour les prendre sur soi‐ 876 . animé du désir de les voir délivrés de la souffrance. en les offrant à tous ceux qui souffrent. n’a pas de fin. Il devrait être grand ou petit. C’est de l’intérieur que viennent les ennuis. demeurez dans cette expérience sans tenter de la définir ou la nommer. qu’il ne peut être trouvé ni à l’intérieur ni à l’extérieur du corps. dans la partie supérieure ou inférieure du corps. Toutes les souffrances proviennent du fait que l’on ne reconnaît pas l’ennemi : l’attachement à l’ego. Pourquoi? Parce que nous nous tenons en haute estime et sommes très attaché à ce que nous considérons comme nous‐même. je n’ai rien à manger. C’est là leur tort et leur illusion. tant de personnes m’en veulent et je n’ai aucun ami. une forme ( celle d’un vase. je n’ai pas de vêtements. ô combien en pure perte! Voilà pourquoi nous ne marchons pas vers la libération et l’état de Bouddha. le confort et les biens que l’on possède. notre situation s’apparente à celle d’un homme riche qui fait encore des projets sur son lit de mort. et qu’il ne réside nulle part. Et lorsque vous voyez qu’il n’existe pas comme une chose. démons – ne sont pas des entités extérieures. la pensée que vous avez à l’instant en m’écoutant attentivement. d’un pilier… ). voici la conduite à tenir au moment même de la mort. jaune… ). on méditera sur l’amour en souhaitant le bonheur de tous les êtres. dieux. C’est à cause de notre fixation sur ce « moi » que nous pensons : « Je suis si malheureux. En même temps. depuis des temps sans commencement jusqu’à aujourd’hui. vieux ou jeune… Vous pouvez découvrir si l’esprit est une entité existante ou non simplement en vous tournant vers l’intérieur et en réfléchissant soigneusement. la tête posée sur la main droite. Ceux que le « moi » appelle des faiseurs d’obstacles ou forces négatives – fantômes. Si nos continuons à croire que tout va rester tel quel. nous nous mettons en colère. Vous verrez que l’esprit n’a pas de commencement. Quand on nous frappe avec un bâton ou une pierre. il nous est difficile de pratiquer les enseignements sacrés. dans les yeux. si l’on nous traite de voleur ou de menteur. et on engendrera une forte compassion. il devrait avoir certaines caractéristiques : une couleur ( blanc. alors que je suis en train d’enseigner le Dharma : a‐t‐elle une forme ou une couleur? Où la trouve‐t‐on.l’impermanence. cela fait mal. Combien avons‐nous dû peiner dans les trois sphères du samsara. etc. réduits en esclavage par notre attachement à l’ego? Mourir Maintenant. Exactement comme le fit le Bouddha lorsqu’il abandonna son corps. Au cours de toutes nos vies successives. A‐t‐on jamais vu de tels gens évoquer leur vie future? Cela prouve qu’ils n’ont jamais apprécié au fond d’eux‐mêmes le caractère inéluctable de la mort. on s’allongera sur le côté droit. aussi nombreux que le ciel est vaste. L´esprit Que dire de ce que l’on désigne par le terme de « pensées »? Examinons l’expérience mentale. » Et ces pensées nous tiennent constamment occupés. nous pensons donc : « On m’attaque! » L’attachement au moi est le véritable obstacle à la libération et à l’Éveil. qu’il n’a ni couleur ni forme. les oreilles? Ce qu’on appelle esprit n’est en réalité pas là. on imaginera que l’on expire tout le bonheur. en gardant à l’esprit que les meilleurs pratiquants sont ceux qui usent leur coussin et non les semelles de leurs chaussures. qui sont pareils au rêve ou aux productions d’un magicien. à des amis qui. Il est en outre préférable de suivre les instructions de nos maîtres avec une parfaite concentration plutôt que de pratiquer en s’appuyant sur des connaissances livresques et sur notre propre jugement. nous marcherons sur les pas des Bodhisattvas. De toutes nos activités. sans mauvaises herbes ni insectes. d’autant plus intensément que cela est difficile. Comme l’a dit Gourou Rinpotché : « Ne soyez pas un souci pour vos aînés. il n’y a pas de raison d’avoir peur. nous ne ferons que trébucher! Restons donc assis dans une posture correcte. ou encore les phases de développement et de perfection du Véhicule Adamantin. deviennent des ennemis. En aidant nos parents. On demeurera dans cette conviction sans la moindre fixation mentale. sans broussailles ni bois mort. soudain et sans raison apparente. c’est comme maintenir un jardin propre. Tout est dénué d’existence intrinsèque.même. Extrait de Audace et Compassion Traduit et publié par les Éditions Padmakara 877 . Bodhicitta S’accoutumer à la bodhicitta. tout est perception de l’esprit. servez‐les avec respect ». Pratiquons‐la en rassemblant toutes les qualités des Grand et Petit Véhicules. la plus importante est de nous asseoir et de pratiquer. que ce soit ici‐même ou dans le bardo. Puis on fixera sa pensée sur le caractère illusoire du samsara et du nirvana. tout ce que nous faisons doit servir de support à nos vœux de bodhicitta. La pratique du Véhicule Adamantin doit en effet soutenir et confirmer nos engagements de Bodhisattvas. Nous n’avons pas besoin de nous agiter en tous sens mais simplement de rester assis. En nous levant. » Il est plus important de pratiquer le Dharma que de l’enseigner ou d’en parler. ou encore face à des gens avec qui vous ne pouvez pas vous entendre du fait de relations karmiques antérieures. quant à ceux qui pratiquent un peu. nos maîtres et ceux qui sont dans le besoin. Méditez tout particulièrement sur l’amour et la compassion face à des personnes qui cherchent la compétition. ils s’écartent du chemin et se perdent. de façon à ressembler au boisseau qui se remplit de grain ou à la jarre que des gouttes d’eau finissent par emplir. Que nous pratiquions les vœux des laïcs ou l’entraînement des Bodhisattvas. mais très peu passent aux actes. Méditez sur les difficultés auxquelles vous ne pouvez pas échapper et essayez d’engendrer la bodhicitta. Ne dit‐on pas : « Nombreux sont ceux qui entendent le Dharma. c’est en effet quelque chose qu’il faut véritablement appliquer. Faites ce qui est important Le Dharma a deux aspects : l’enseignement et la pratique. L’enseignement n’est que le travail de la bouche et ceux qui ne le pratiquent pas sont légions. Là où rien n’existe. pas trop raide. 878 . Pour en venir à maîtriser notre esprit. Pour mettre un terme à l’attachement. lʹesprit n’a plus le pouvoir de nous tromper. nous nous rendons compte que nous sommes fondamentalement incapables d’en analyser correctement les mécanismes sous‐jacents. Le jaillissement des pensées procède de la même manière. multicolore mais sans existence propre. Libérez‐vous de l’espoir et de la peur. L’esprit est ce qui crée le samsara et le nirvana. elles continueront de nous assaillir sans fin de la même manière qu’elles continuent de nous tourmenter depuis plusieurs vies. Ils sont comme lʹeau qui apparaît dans le désert et qui nʹest en fait quʹun mirage. Mais aussi longtemps que nous leur prêterons une réalité propre. il est important de comprendre que tous les phénomènes sont vides.Lorsqu’un arc‐en‐ciel fait son apparition. ne laissant finalement qu’un sentiment de vide. de l’attraction et de la répulsion et agissez en toute équanimité en considérant 879 . plusieurs couleurs magnifiques parsèment l’azur – sans qu’il nous vienne par contre à l’esprit de s’en draper comme une pièce de vêtement ou comme une parure. toutes les activités de cette vie se sont déroulées sous forme de flux et de reflux incessants. ce qui ne fait quʹaugmenter notre confusion et notre insatisfaction. nous devons être conscients de ce qu’il convient de faire et d’éviter. Il nʹy a aucune raison logique qui fasse que les pensées pourraient avoir sur nous une emprise aussi forte. De même. nous réduisant ainsi en esclavage. alors qu’il ne s’agit en fait que d’une illusion. Une fois que l’on reconnaît que les pensées sont vides. nous constatons que le monde des phénomènes ressemble à un arc‐en‐ciel éclatant. La beauté et la laideur des formes ne sont utiles ni ne causent de tort à lʹesprit. Il ne faut pas conférer aux pensées plus d’importance que nécessaire.En demeurant davantage attentifs. chacune dʹelles donnant naissance à beaucoup dʹautres. Il nʹy a rien que lʹon puisse tenir dans notre main.Trois enseignements succincts Par Dilgo Khyentsé Rinpoché Esprit et pensées Telles des vagues. Sa survenance ne résulte que de la conjugaison de conditions variées. En examinant de plus près ce qui se cache derrière nos habitudes les plus courantes. Nous nous comportons comme si toute chose existe réellement. Elles n’ont ni réalité tangible ni existence intrinsèque. il nous faut demeurer alertes et vigilants en portant une attention soutenue à nos pensées. à nos paroles et à nos actes. Notre esprit est habité d’innombrables pensées. À l’instar de parents attentionnés envers leurs enfants chéris. pour l’instant. de l’absence de désir qui représente la discipline ultime ainsi que d’une patience authentique qui se traduit par l’absence de haine. De la même manière. Plus votre pratique sera stable. Réaliser que les phénomènes et le vide ne sont quʹun.que tous les phénomènes ne sont que des projections de votre propre esprit. Ce vœu pourrait se formuler ainsi :« Puissent toutes les créatures vivantes trouver le bonheur et les causes de ce bonheur. »Faire preuve d’un amour débordant et d’une compassion à toute épreuve à l’égard de tous les êtres sensibles : voilà le meilleur moyen de réaliser le vœu le plus cher des Bouddhas et des Bodhisattvas. animées d’un amour dirigé vers tous sans discrimination. plus vous serez en mesure de maîtriser les enseignements les plus avancés. Celle‐ci prend sa source dans l’esprit lui‐même et non à travers la perception que d’autres peuvent avoir des gestes que l’on pose. Commencez par des pratiques que vous pouvez vraiment intégrer – en développant la détermination de vous affranchir des préoccupations mondaines. vous verrez que lʹinfini déploiement des phénomènes n’est quʹillusion ou rêve. Surmonter l’attachement à l’ego et se mettre au service des autres : voilà l’essence même de la pratique des Bodhisattvas. tout en cultivant l’amour et la compassion. y compris nous‐même. puissent s’affranchir de la souffrance. Rappelez‐vous toujours que la progression de votre pratique spirituelle n’a de sens que si elle s’opère pour le bénéfice des autres. En toutes circonstances. c’en est une autre de se les approprier. Soyez humble et gardez en mémoire que tous vos efforts restent des jeux d’enfants comparativement à la vastitude et à l’activité infinies des Bodhisattvas. pensez simplement que vous avez réalisé tous vos souhaits. Même si vous parvenez à conduire toutes les créatures vivantes à la bouddhéité parfaite. méditez sans relâche sur l’amour et la compassion jusqu’à ce qu’ils deviennent parties intégrantes de votre propre esprit. La seule façon de se libérer du samsara et d’atteindre 880 . n’allez jamais croire que vous en avez trop fait ou assez pour les autres. sʹappelle simplicité ou libération des limites conceptuelles. La véritable générosité procède du non‐attachement. nous devrions formuler le souhait que tous les êtres sensibles. parce qu’ils sont parvenus à surpasser leur pauvreté intérieure en étant inconditionnellement disponibles aux autres.Une fois que vous aurez réalisé la vérité absolue. Les Bodhisattvas sont capables de se départir de leur royaume. La pratique Les enseignements dont nous avons le plus besoin sont ceux qui seront une source d’inspiration et qui renforceront véritablement notre pratique spirituelle. vous ne pouvez aider quelqu’un. Puissent‐elles être délivrées de la souffrance et de ce qui en est la cause. Même si. vous ne devez avoir aucune attente ou escompter quelque bénéfice que ce soit en retour. de leur corps et des possessions qu’ils chérissent le plus. Puissent‐elles vivre en toute équanimité. Soi‐même et les autres Le bonheur des autres devrait nous importer au moins autant que le nôtre. sans attachement ou haine d’aucune sorte. C’est une chose de recevoir des enseignements de grande qualité . Puissent‐elles jouir d’une félicité durable à l’abri de la souffrance. Priez de pouvoir l’aider de votre mieux. et quoi quʹil arrive ne cherchez pas à vous venger de ce qu’il vous a fait. Pour venir à bout de cette émotion néfaste. La terre est simplement là. bonnes ou mauvaises. sont pleinement conscients de la valeur et de la rareté de cette précieuse vie humaine. Soyez comme la terre qui supporte indistinctement toutes les créatures vivantes. le feu des bénédictions enflamme tout votre être. Il est particulièrement admirable de supporter patiemment le tort et les invectives de gens moins instruits. 881 . il importe de méditer en se concentrant sur la patience et l’amour jusqu’à ce que vous en soyez véritablement imprégnés. Ainsi. Lorsque quelqu’un vous fait du mal. vous n’aurez plus d’adversaires extérieurs à vaincre. Vous devriez considérer les difficultés de la vie comme des catalyseurs vous permettant de progresser dans votre pratique spirituelle. cela ne servirait qu’à faire croître votre sentiment de colère.l’Éveil est encore de s’en remettre à un maître spirituel authentique. cela ne pourrait que favoriser la résurgence inévitable d’autres adversaires qui prendront la place des précédents. celle qui vous fait du mal et le geste nuisible lui‐même sont totalement dépourvus d’existence propre. comparativement à toutes celles que l’on peut observer la nuit par un beau ciel étoilé. Le soleil et la lune transmettent leurs reflets instantanément dans l’eau claire et calme. Ce dernier est comme la voile qui permet à un bateau de naviguer à vive allure. vous vous apercevrez de l’absence de tout adversaire extérieur. lorsque les Bouddhas diffusent partout les puissants rayons de leur compassion à travers la loupe de votre foi et de votre dévotion. Combien réalisent qu’il s’agit là d’une chance inespérée de pratiquer le Dharma? Combien parmi ceux qui ont songé débuter leur pratique le font véritablement? Combien poursuivent leur pratique spirituelle après l’avoir commencée? Combien parmi tous les pratiquants atteindront la réalisation ultime? Ceux qui y parviendront sont en fait aussi rares que les étoiles du ciel qui brillent en plein jour. il ne pourra jamais se dissiper en agissant de la sorte. Qui oserait ainsi se mettre en colère devant autant d’illusions? En face de ces phénomènes vides. ce n’est qu’à travers une loupe qu’ils se concentrent pour mettre le feu à de l’herbe sèche. Sachez le reconnaître! Une fois maîtrisée votre colère intérieure. les bénédictions des Trois Joyaux sont toujours présentes pour ceux qui ont une entière confiance en eux. Plus vous porterez attention à votre sentiment de colère et essaierez de vaincre vos adversaires extérieurs. Le seul véritable ennemi reste la colère elle‐même. Demandez‐vous combien. parmi les milliards d’habitants de cette planète. Soyez attentifs à ce qui se passe et vous verrez que la personne blessée. considérez‐le comme un maître qui par sa bonté vous montre le chemin de la libération et mérite votre respect. y a‐t‐il vraiment quelque chose à perdre ou à gagner? À aimer ou à détester? Tout est à l’image d’un ciel vide. Ainsi. moins forts ou possédant moins dʹhabiletés que vous. Les rayons du soleil s’étendent partout uniformément. mais ils ne devraient jamais vous abattre ou vous conférer un sentiment indu de puissance. De la même manière. Même si vous parveniez à mettre sous votre férule la planète entière. Les obstacles peuvent sʹélever des circonstances de la vie. de la même manière qu’un feu de jardin n’est pas étouffé par de forts vents mais brille davantage de tout son éclat. même si vous deviez réussir. qu’elles soient bonnes ou mauvaises. toute votre énergie sera consacrée à pratiquer le Dharma et à en récolter les fruits plus tard. Au terme de votre existence déjà trop courte. Traduit par le Groupe de traduction Padmakara De Dilgo Khyentsé Rinpoché Editions Padmakara 882 . En entrant dans le Dharma. vous n’aurez rien accompli de valable. vous pourrez atteindre l’Éveil dans cette existence‐ci. si vous êtes convaincus de l’importance unique que vous offre cette vie. ils devinrent capables de manifester les activités des grands Bodhisattvas. Tous les grands Siddhas du passé étaient. vous ne ferez que gaspiller votre vie en activités et en distractions futiles. à l’origine. des gens ordinaires.Aussi longtemps que vous n’aurez pas pris conscience comme l’immense majorité de la valeur de la précieuse vie humaine. en mettant en pratique les instructions d’un maître réalisé et en y consacrant toute leur existence. Cependant. En utilisant au mieux la vie qui vous est donnée. Dudjom Jigdral Yeshe Dorje From RangjungYesheWiki Kyabje Dudjom Rinpoche. master among masters The reincarnation of Dudjom Rinpoche with Dzongsar Khyentse Rinpoche Contents: 1 Rinpocheʹs Birth 2 Conditions for Rinpocheʹs Rebirth 3 Rinpocheʹs Intensive Studies 4 Rinpocheʹs Great Realizations 5 Rinpocheʹs Spreading of the Dharma 6 Rinpocheʹs Children and Lineage Holders 7 Rinpocheʹs Parinirvana 8 A Short Introduction of the Dudjom Tersar Lineage by Yeshe Thaye 883 . He studied many texts and commentaries. Gradually the disciples of the previous Dudjom arrived. Whoever has connections with him will be taken to Ngayab Ling (Zangdok Palri) [The Copper‐ colored Mountain]. By the age of five. Mipham Rinpocheʹs disciples and Jamyang Khyentse Chokyi Lodro. Chod Juk. His Holiness was taught reading. into a noble family in the southeastern Tibetan province of Pemakod. he predicted that his successor would be born there and reveal it himself.ʺ He was already three years old when they recognized his reincarnation. he could remember his past lives clearly. It was said by Lama Konrab that at the age of five. When he was eight years old. His beneficial activities are in accord with the Vajrayana although he conducts himself differently. Patrul Rinpocheʹs disciples. Phuktrul Gyurme NgedonWangpo and Lama Thubten Chönjor of Ling came to Pema Köd to enthrone him.was a famous tulku of the Pema Köd region. go in that direction! Before you young ones get there. Kathok Tulku Norbu Tenzing. His father. as a little boy with astonishing intelligence. He studied under Dudjom Lingpaʹs doctrine holders. Dudjom Rinpoche was already discovering treasure texts and practices. one of the four ʺhidden landsʺ of Guru Rinpoche. etc. ʺIn the future in Tibet. He will either discover new Terma or preserve the old Terma. he began to study Santidevaʹs ʺBodhicaryavataraʺ with his teacher 884 .ʺ Kyabje Dudjom Rinpoche was born in the Water Dragon year of the 15th Rabjung Cycle‐ (1904). go to the secret land of Pema Köd. as we have said. Dudjom Lingpa.1) Rinpocheʹs Birth It is said in the prediction of Urgyen Dechen Lingpa. Dudjom Rinpoche was of royal lineage. 3) Rinpocheʹs Intensive Studies Rinpocheʹs studies began with texts and commentaries under Khenpo Aten. early in the morning of the tenth day of the sixth month. named Jnana. of royal lineage. descended fron Nyatri Zangpo and from Puwoo Kanam Dhepa. 2) Conditions for Rinpocheʹs Rebirth It had been Dudjom Lingpaʹs intention to visit southern Tibet to reveal the sacred land of Pemakod. but being unable to do so. with many amazing signs. Since His Holiness was a direct emanation of Dudjom Lingpa. writing and the five common sciences. had told his disciples: ʺNow in this degenerate age. Za‐Pokhung Tulku Gyurme Ngedon Wangpo. from Kathok monastery. unexpectedly. on the east of the Nine Peaked Mountain.. he started discovering Ter.. there will be an emanation of Drogben. who had descended from Ratna Lingpa and belonged to the local member of the Pemakod tribe. who was a holder of the teachings of Dudjom Lingpa. Gradually the disciples of the previous Dudjom came and paid their respects to him. in the sacred Buddhafield of the self‐originated Vajravarahi. the king of Powo. His previous incarnation. I the old one will already be there. (on June 10. was called Namgyal Drolma. his mother . 1904). and Lama Thubten Chonjor of Ling came to Pemakod and enthroned him. Whoever relies on me. such as the Dom Sum (Three Precepts). His Holinessʹ previous incarnation he received the Dzogchen Nyongtri lineage . songs. like Kathok and Dzogchen. Dorje Drak.D.1808‐ 1887). as vast as the ocean. the power of his awareness blazed like fire. There were many other great teachers from whom Rinpoche had received all the teachings of the Nyingma School. Dorje Drak and Tarje Tingpoling. As he was taught. He also became learned in the rituals of the Terton Terdak Lingpa. Chod Juk. etc. At thirteen he met Guru Rinpoche (Yab‐Yum) in person. He received all the Dzogchen teachings from Jedrung Rinpoche and was considered his heart son. Dudjom Rinpoche attended the great monastic universities of Central Tibet. Dudjom Rinpoche attended various monastic shedras such as Mindroling. From Khyentse Rinpoche he received the tantric teachings (Gyud. and all of their difficult points. He himself said that while very young he always had various visions. His Holiness would often say. From Phokang Tulku Gyurmed Ngedon Wangpo. It is said by Lama Konrab that at the age of five. From Togden Tenpa he received both the wang and lung of the Dzogchen Nyingthig Yabshi. he started fron Ngondro to Ngo Shi. In his teens. he started discovering Ter. the wisdom Dakinis gave him the yellow papers and he wrote down Ters. He also received the ʺrediscovered teachings from Gedrung Thinley Jampa Jungne of Riwoche and Gyurme Ngedon Wangpo that he could really understand.ʺ His Holiness obtained realization through this. as well as those of East Tibet. Whatever he learned he could comprehend through a mere indication. he received the tantric teachings (Gyud. Lung. a personal disciple of the great Patrul Rinpoche (A. He studied for sixteen years with Za‐Pokhung Tulku Gyurme Ngedon Wangpo and had great realizations on the teachings of Dzogpachenpo. The deep teachings of the previous ones have been offered as a mandala in the hands of the ʹWealth Holdersʹ. which was the lineage of Nyoshul Lungtok Tenpai Nyima. From Jamyang Khyentse Chokyi Lodro. such as Mindroling. studying completely.Urygen Chogyur Gyatso. who had been the foremost disciple of Dudjom Lingpa. All of the tantras of Vajrayana. and after having received the legacy of the self‐appearing non‐human teacher. He studied for sixteen years with Phuktrul Gyurme Ngedon Wangpo. Dorzim Namdrol Gyatso. Then he 885 . he learned the rituals. He studied many texts and commentaries. Lung. the display of his own intelligence burst open. along with many other teachings. mandalas. He further received Dzogchen teachings from Jedrung Thinley Jampai Jungne (Dudjom Namkhai Dorje) of Riwoche. dance and music of Terdak Lingpa. With the first Lama. unfolded naturally. and his karma to discover the deep ʹtreasuresʹ awoke. such as the Dom Sum. his guru. It was to Mindroling that he returned to perfect his understanding of the Nyingma tradition. ʺAll I know is thanks to the She Rig Dorje Nonpo Gyud. Thus from the Mindroling Vajracarya. Kathok and Dzogchen. Rinpoche became accomplished in the Vajrakilaya practice. who was a holder of the teachings of the previous Dudjom. He meditated at many isolated places and signs of accomplishment occurred. By listening to the She Rig Dorje Nonpo Gyud. likewise use your experience for the sake of beings. and Men‐Ngag) of the ʺSangwa Nyingthigʺ. Now as I have obeyed my teacherʹs orders. I have given this teaching five times and you will give it ten times. and Men‐ Ngag) of the Sangwa Nyingthik as if he were a vessel being filled. ʺThe Terdzöd represents the activity of Khyentse and Kongtrul.ʺ Ngedon Wangpo said to him. He practiced throughly the gradual path of Dudjom Namchag Putri. he received the Kangyur lung. the ʺTsokye Thugthigʺ and the ʺKhandro Thugthigʺ. he learned the rituals. he did not make much effort to rediscover new ones. the Jatsun Po Truk. From the great Khenpo Jamde. in all these important 886 . and others. (At Samye and at Taksang. the seventeen Sangchen Ngepai tantras. He received them completely and was considered his teacherʹs heart son. Namdrol Gyatso. also called Pande Odzer (a disciple of Mipham Rinpoche). At Buddha Tse Phuk. etc. he sent to a secret place called Kenpa Jong or Punsuk Gatsel. Pulung Sangye Tulku. he rediscovered the Putri Repung. and the Vajrayana from him. mandalas. Chatral Sangye Dorje. for which he wrote down the main parts. Pema Lingpaʹs Palden Chö Kor three times. From Tulku Kunzang Thekchog Tenpai Gyaltsen he also received many deep teachings. He further received the auspicious signs when he was practicing the gongter of Dudul Drollo. Taking his practice very seriously. the complete empowerment and transmission of Nyingma Kama and innumerable other teachings. Rinpoche did Tse‐Drup and his Tse‐ chang boiled. Dudjom Namkhai Dorje. in all these important holy places where he practiced he always experienced the signs of accomplishment.went to the center of the country and from Jedrung Rinpoche of Riwoche. His Holiness considered Khenpo Jamde as his second kindest Lama and took many vows of Pratimoksha. As he was trying to preserve the old Ter. and accomplished Dorje Phurba. Nyingthig Yabshi. etc. the Tsokye Thugthig and the Khadro Thugthig. In short. he gave the Rinchen Terdzöd (Empowerments and Transmissions) ten times. along with many other teachings. From Mindroling Vajracharya. Bodhisattva. and accomplished the Dorje Phurba of ʺDudjom Namchag Pudriʺ. Khagyed empowerments. songs. Then he started benefitting beings. Lama Orgyan Rigdzin. the previous Dudjom Lingpaʹs work many times. and others. the Dzöd Dun. He received teachings from them and he gave teachings to them. dance and music of Tertag Lingpa.) In short. as well as the cycle of the Odsel Sangwa Nyingthig. 4) Rinpocheʹs Great Realizations Taking his practice very seriously. As his teachers prophesied. the Nyingthig Yabshi. Dudjom Rinpoche went to a secret place called Kenpa Jong (or Phuntsok Gatsel). Dam Ngag Dzöd. Sangye Lingpaʹs Lama Gongdu and Sangwa Nyingpo according to the Zur tradition.. When in Paro Tak‐Tshang (the Tigerʹs Nest). even though they were there he did not take them. ‐ thus receiving an ocean of deep and detailed teachings. he received the Nyingma Kama. He also received many tantra commentaries like the great commentaries of Mipham himself. Kathok Chagtsa Tulku. and all the teachings of the Dzogpachenpo. Dudjom Rinpoche rediscovered the ʺPudri Rekpungʺ. When in Paro Taksang. He also received teachings from the great beings who were disciples of the great Khenpo Nyoshul: Ngawang Palzang. for which he wrote down the main parts. He received the auspicious signs when he was practicing the gong‐ter of Duddul Drollo (the Dudjom Dorje Drollo gong‐ter). From Ngagtsun Gendun Gyatso he received all the teachings of Pema Lingpa. At Buddha Tse Phuk he did Tse‐Drub and his Tse‐ chang boiled. Nyingmapas from Tibet. did not include his complete output. medicine. whose Termas are now widely taught and practiced. India. Bhutan. great teachers ‐ like the two Mindrolings. and in Kalimpong he founded the Zangdok‐Palri Monastery. He erected anew the tantric center of Lama Ling. history. These works have now been translated into English by Gyurme Dorje and Matthew Kapstein and published by Wisdom Publications. His writings are celebrated for the encyclopaedic knowledge they display of all the traditional branches of Buddhist learning. France. Rinpoche always experienced the signs of accomplishment. in Orissa. Another important and major part of his work was the revision. while his Chinese spiritual representative Lama Sonam Chokyi Gyaltsan (Guru Lau Yui‐che). numbering twenty‐five volumes. in Europe he established Dorje Nyingpo in Paris and Urgyen Samye Chöling Meditation and Study Center in Dordogne. Among the most widely read of his works are the ʺFundamentals of the Buddhist Teachingsʺ and ʺHistory of the Nyingma Schoolʺ. Ladakh and all around the globe were his students. Many other Dharma centers around the world were under his guidance. His ʺCollected Worksʺ (Sungbum). In Kompo region he reconstructed the Thadul Buchu Lhakhang and close to it he built anew the monastery of Zangdokpalri. with the help of Ming‐chu Tulku. Whenever he gave teachings in Tibet and India. as well as many retreat centers. a venture which he began at the age of 74. astrology and philosophy. Tsechü Gompa. Among all the high lamas there are none who didnʹt receive teachings from him. 887 . including poetics. Dudul Rabten Ling. at Darjeeling. Nowadays. he had a special genius for expressing the meaning and realization of Dzogchen with a crystal‐like lucidity. Dudjom Rinpoche was famous in particular as a great Terton (treasure revealer). His own private library contains the largest collection of precious manuscripts and books outside of Tibet. Chatral Sangye Dorje. They all had great confidence in his realization. Unique in having received the transmission of all the existing teachings of the immensely rich Nyingma tradition. he established many new monasteries for both Gelong (ordained monks) and Ngagpa (Yogis). just as Jamgon Kongtrul had collected the Terma teachings. and others ‐ came to receive them. named Yeshe Nyingpo. correction and editing of many ancient and modern texts. including the fifty‐eight volumes of the whole of the Canonical Teachings of the Nyingma School (ʺNyingma Kamaʺ). 5) Rinpocheʹs Spreading of the Dharma In Pema Köd. had also translated it into Chinese and published by the Secret Vehicle Publications in Hong Kong and Taiwan. which he composed soon after his arrival in India. In North America he established many Dharma centers. He regrouped many texts. which is impossible to measure. Rinpocheʹs Writings Dudjom Rinpoche was world famous as a very prolific author and a scholar. at Tso Pema (Rewalsar) he established a retreat center. So numerous were his disciples that they canʹt possibly be counted. Trulshik Rinpoche. A writer of inspirational poetry of compelling beauty. in this tradition both the books and the stream of empowerment exist and survive solely due to his kindness.holy places where he practiced. Dudjom Rinpoche visited the centre of his Chinese spiritual representative Lama Sonam Chokyi Gyaltsan in Hong Kong. Over the last one‐and‐a‐half‐decades of his life. In the Kongpo region. Near the Great Stupa at Boudhanath. Indeed. and it was to him that they sent their students when prepared for this ʺMind‐directʺ transmission. Rinpoche erected the Dudjom Gompa. and also visited London at the invitation of Ven. in Orissa. where he maintained the Mindroling tradition. he was acknowledged by the leading Tibetan Lamas as possessing the greatest power and blessing in communicating the nature of mind. he was regarded as the living embodiment of Guru Rinpoche and His representative in this time. Rinpoche established many new monasteries and two colleges for both Gelong (ordained monks) and Ngagpa (yogis). and they had altogether six children. At Tsopema (Rewalsar). for his compassionate Bodhisattva activities. In Pemakod. both through his teachings and his writings. Upon leaving Tibet. at Darjeeling. Rinpoche played a key role in its renaissance among the refugee community. He founded many Dharma centres in the West. Rinpoche founded Zangdok Palri Monastery. married twice. Rinpoche gave the ʺRinchen Terdzodʺ (ʺTreasury of Precious Termasʺ) ten times. His first wife was called Sangyum Kusho Tseten Yudron. Nepal in 1975. Dudjom Rinpoche had also made tremendous progress in various Dharma activities. and innumerable other important teachings.and as the leading exponent of Dzogchen. including two daughters and four sons. He established a number of vital communities of practitioners in India and Nepal. Dudjom Rinpoche devoted much of his time ot teaching in the West where he has successfully established the Nyingma tradition. Dudjom Rinpoche was the teacher of many of the most prominent lamas active today. the Drupwang of ʺKagyedʺ. he reconstructed the Thadul Buchu Lhakhang. A master of masters. 6) Rinpocheʹs Children and Lineage Holders Kyabje Dudjom Rinpoche. he founded Dudul Rabten Ling. Manifested as a householder with family. and then in Kathmandu. Their eldest daughter. As his teachers had prophesized. 888 . and especially at Pema Choling and his other seats in the Kongpo and Powo regions of southern Tibet. Dudjom Rinpoche settled in Kalimpong in India in 1958. including Dorje Nyingpo and Orgyen Samye Choling in France. Rinpoche established Tsechu Gompa. and in Kalimpong. and close to it he built anew the monastery of Zangdok Palri. Dudjom Rinpoche became renowned throughout Tibet for the brilliance of his spiritual achievements. as well as for his unsurpassed scholarship. He also actively encouraged the study of the Nyingma tradition at the Tibetan Institute for Higher Studies in Sarnath. In other parts of the world. When the Tibetan culture was at a difficult time. as well as teachings according to his own Terma (ʺDudjom Tersarʺ) tradition. Sogyal Rinpoche. Dudjom Rinpocheʹs main area of activity was in Central Tibet. the ʺKangyurʺ and ʺNyingma Gyudbumʺ. and Yeshe Nyingpo and Orgyen Cho Dzong in the United States. he established a retreat centre. Nepal. ʺJatson Podrukʺ. He also erected anew the tantric centre of Lama Ling. the complete empowerment and transmission of the ʺNyingma Kamaʺ. In his first world‐wide tour in 1972. Pema Lingpaʹs ʺPedling Cho Korʺ three times. who is also a tulku.. Their eldest daughter is Chimey Wangmo.Dechen Yudron.) (1988) The Lamp of Liberation. in Snow Lion. Pende Norbu. in Vajradhatu Sun. has said that Mopa Od Thaye (Dudjom Rinpocheʹs future incarnation as the last Buddha of this Light Aeon) will have the activity of one thousand Buddhas.8. That this great being will perform the activity of all his previous lives and have many disciples is all due to his own power of Bodhicitta and prayers. 1987). 7) Rinpocheʹs Parinirvana Jamgon Kongtrul Lodro Thaye. 1997. Their third son.3. Vol. pp. and he is now the father of Kyabje Dudjom Yangsi Rinpoche. in Terry Clifford (ed. it is not necessary to include all the writings of the Terton himself (except those related commentaries on those practices). As Buddha Shakyamuni. The ʺDudjom Tersarʺ as a Lineage forms a whole system by itself. Vol. For example. No. Nepal on 18th September. Spring. lives near Dola Rinpoche in Qinghai. 1987. Gyurme Dorjeʹs ʺHis Holiness Dudjom Rinpoche (1904‐1987)ʺ in The Middle Way. Interviews with Bhakha Tulku Rinpoche in Pharping (Yang Leshod). and they had three children. the 25 volumes of Kyabje Dudjom Rinpocheʹs Collected Works (Sungbum) include both his Tersar as well as his other writings. and oral teachings (tri) of all the important practices and sadhanas of that particular tradition. However. the ʺLineageʺ of a ʺTersarʺ tradition comes from those new ʺtreasuresʺ (termas) of an individual terton. ʺThe Passing of His Holiness Dudjom Rinpocheʺ. Their second daughter. likewise Kyabje Dudjom Rinpoche entered into Mahaparinirvana on January 17. 1 (May 1987). 1987. Such are the cases with the ʺChokling Tersarʺ and the ʺDudjom Tersarʺ Hence.1‐5. scriptural transmissions (lung). went to school in Beijing in the late fifties but was unfortunately killed during the Cultural Revolution. and thus it does not include the works or termas of other Masters. such as Kyabje Dudjom Rinpoche. 3 (Feb.1‐ 3. Their eldest son Kyabje Dungsay Thinley Norbu Rinpoche. performed the illusory activity of dying for the benefit of worldly beings. Pema Yudron. Their son is Shenphen Dawa Norbu Rinpohce who is spreading his fatherʹs teachings in both Europe and the United States. who is himself a great Nyingma scholar and master like his father. is now living in Nepal. p. pp.25‐28. including one son and two daughters. that he felt it to be more beneficial to all sentient beings by either having some of the long termas of other 889 . is now in Lhasa. and should include the initiations (wang). pp. Their second son is Dola Tulku Jigmed Chokyi Nyima Rinpoche of mainly the Sakya lineage. even though enlightened. Their fourth son. ʺHis Holiness Dudjom Rinpoche 1904‐1987ʺ. Life Stories of the Vidyadharas of the Lineageʺ. 62.] 8) A Short Introduction of the Dudjom Tersar Lineage by Yeshe Thaye The Great Terton Dudjom Lingpa (1835‐1904) In general. No. there are cases that the works and termas of other great Masters are also included simply because of the realizations of the terton himself. Tibet and is taking care of Kyabje Dudjom Rinpocheʹs seat Lama Ling in Kongpo./ Mar. and their younger daughter is Tsering Penzom. Dorje Palzang. Kyabje Dudjom Rinohceʹs second wife is called Sangyum Kusho Rikzin Wangme. who led a life encompassing the activities of one hundred tertons (treasure revealers). [This article was written with the acknowledgement of the following persons and articles: Nyoshul Khenpo Jamyang Dorjeʹs ʺHistory of the Dzogchen Secret Quintessence. In any case.16 of the Dudjom Sungbum by Kyabje Dudjom Rinpoche himself. (Please refer to the letter written by Kyabje Dudjom Rinpoche in appointing Kyabje Chadral Rinpoche as his Vajra Regent. • (c) The ʺKhandro Thugthigʺ cycle. Kyabje Dudjom Rinpoche had done so when he was still in Lhasa. • There are four major cycles in the ʺDudjom Tersarʺ of Kyabje Dudjom Jigdral Yeshe Dorje. Then. • (b) The ʺPudri Rekpungʺ cycle. there is the cycle of ʺNamchag Pudriʺ revealed by Dudjom Lingpa. while there is another cycle of ʺKhandro Thugthigʺ discovered by Kyabje Dudjom Jigdral Yeshe Dorje. Kyabje Chadral Rinpoche was being appointed by Kyabje Dudjom Rinpoche as his principal Doctrine‐Holder (Chodak) of the ʺDudjom Tersarʺ lineage. 890 .tertons to be condensed. for the practices on the outer. or both. namely: (i) The ʺThugdrub Sangwai Gyachanʺ cycle. For example. and (ii) The ʺThugdrub Yeshe Nyimaʺ cycle. and • (d) The ʺDorje Drollodʺ cycle. Terchen Dudjom Jigdral Yeshe Dorje (1904‐1987) One important thing that differentiates the important works of these great Masters. secret and innermost secret sadhanas of the Khandro. as compared with the commentaries on both sutras and tantras by other teachers. and the cycle of ʺPudri Rekpungʺ revealed by Dudjom Jigdral Yeshe Dorje. • (b) The ʺMaha‐Ati Yoga Zabcho Gongpa Rangdrolʺ cycle (The Profound Teachings on Naturally Self‐liberating Enlightened Visions). inner. with the first three as ʺGong‐Tersʺ and the last one as ʺSa‐Terʺ namely: • (a) The ʺDagnang Yeshe Drawaʺ cycle (The Wisdom Nets of Pure Visions). and • (d) The ʺKhandro Nyingthigʺ cycle. which are all ʺGong‐Tersʺ: • (a) The ʺTsokyi Thugthigʺ cycle. such as the teachings of Chenresig. is the fact that these works are the true realizations of these great Masters who had truly experienced the Dharmata. or by elaborating on some of the more concise termas of other tertons. as recorded in the life story of Kyabje Chadral Rinpoche. for the practices of the Yidam. in order that these works will have the blessings and the continuity of the Lineage all through its Lineage Holders. Here in the ʺDudjom Tersarʺ there is a cycle of ʺKhandro Nyingthigʺ discovered by Dudjom Lingpa. for the practices on the outer. both are of the yidam Dorje Phurba. inner. there are two other two cycles of Dorje Phurba. as he thought this to be most appropriate and beneficial to all sentient beings. such as the Troma teachings. • (c) The ʺChonyid Namkhai Longdzoʺ cycle (the Vast Space Treasure from the Wisdom Sky of the Ultimate Nature).) • There are four major cycles in the ʺDudjom Tersarʺ of Dudjom Lingpa. there are two important practices on the Khandro Thugthig which was written by Kyabje Chadral Rinpoche that has been included in the Vol. with teachings of Thekchod and Thodgal. secret and innermost secret sadhanas of the Lama. the terton himself had done so with a pure intention to benefit all others through his own realizations. both of which are included in the ʺKhandro Nyingthigʺ cycle of Dudjom Lingpa. At the same time. France. Kangyur Rinpoche. exists to uphold this lineage and tradition in the UK. After his death. India. to teach in the Dordogne. That was in 1975. living in exile in a tiny house in Darjeeling. Over the years they went again and again. Thanks to their inspiration and guidance Chanteloube became a place of meditation where people from many countries and walks of life have completed the traditional three‐year retreat. Kangyur Rinpoche From RangjungYesheWiki Kangyur Rinpoche / Longchen Yeshe Dorje At the beginning of the 1970s. a branch of Chanteloube. Pema Wangyal Rinpoche. Gradually a group of practitioners formed around this astonishing person. to share their unique knowledge and experience with thousands of students from all over the world. invited two great lineage holders of the Nyingmapa school. a number of Westerners discovered a remarkable Tibetan teacher. his eldest son. Maitrikara. Dudjom Rinpoche and Dilgo Khyentse Rinpoche. 891 . 892 . Taklung Tsetul (1945‐present). France.Pema Wangyal Rinpoche From RangjungYesheWiki Pema Wangyal Rinpoche Pema Wangyal Rinpoche. Nyingma master living in Dordogne. He is the main resident master of the 3 year Nyingmapa retreats in Dordogne. Instrumental in bring Vajrayana. is the first son of the Rimey Dzogchen master Kangyur Rinpoche of Riwoche (1893‐1974). Nyingma in particular. to France. director of the Association du Centre dʹEtudes de Chanteloube and founder of the Padmakara Translation Group. 893 . France. Tulku Pema Wangyal. Heads the Padmakara Translation Group. 894 . H. and Europe. Chagdud Tulku Rinpoche demonstrated the same extraordinary power several times in his youth when he compressed stout swords into folds.E.” and is said to derive from one Sherab Gyaltsan. He was the source of treasured Nyingma lineage transmissions for the thousands of people whom he taught in North and South America. who folded an iron sword into a knot with his bare hands. Chagdud Tulku Rinpoche was the fourteenth recognized Chagdud incarnation. his artistry as a sculptor and painter. He was renowned in the West for his teachings. Asia. Chagdud means “iron knot.Chagdud Tulku Rinpoche From Wikipedia. his limitless compassion. Chagdud Tulku Wylie: Lcags‐mdud) Rinpoche (1930‐2002) was a renowned teacher of the Nyingma school of Tibetan Vajrayana Buddhism. and also for his melodic chanting voice. the free encyclopedia Chagdud Tulku Rinpoche H. This feat deeply impressed the emperor of Mongolia and inspired him to shower honors on Chagdud.E. the first Chagdud incarnation. Contents: 1) Early life 2) Life in Exile from Tibet 3) Life in the West 895 . Australia. and his sense of humor. After this in 1957 he stayed for a year in Lhasa. many clairvoyant experiences. this time under the guidance of the Tromge Trungpa Rinpoche.” After this retreat he received numerous teachings. the daughter of a wealthy landowner in Kongpo.1) Early life He was born in the Tromtar region of Kham eastern Tibet in 1930. from various spiritual masters. Near the conclusion of this retreat. During 1958. proceeded on a pilgrimage to Lhasa with an entourage of monks. a monastery about two or three days by horseback from Tromtar. Later on in exile in India. the monastery built by Guru Padmasambhava. and many close calls. told him that Tara meditation would be one of his major practices. Throughout. I had many visions. and had a profound influence on her sonʹs spiritual life. 2) Life in Exile from Tibet Following Tibetʹs invasion by China in 1959. I sometimes had glimpses of absolute open awareness. and was much in 896 . He practiced Tibetan medicine. the death of Tromge Trungpa forced him to leave before its completion. and within these. As he recounts in his autobiography. His father was Sera Kharpo. and caught his first glimpse of Dilgo Khyentse Rinpoche. Orissa. his last year in Tibet. By the time he was three years old he was recognized as the incarnation of the previous Chagdud Tulku. whom he regarded as his root lama. His mother was Dawa Drolma. He later wed Karma Drolma. By 1946 he entered his second three year retreat. and his party came out from there into the Nagaland area of India. where it looked like they would not make it out. in the same household as Khenpo Dorje. they would have a son and a daughter. In India Rinpoche lived in a number of Tibetan refugee resettlement camps Kalimpong. Dudjom Rinpoche. who was actually a lama in the Gelugpa sect. Sechen Rabjam Rinpoche. Dalhousie. In 1945 shortly after completing his first three year retreat he went to see His Holiness Dzongsar Khyentse Chokyi Lodro.who would become a main teacher as well as a source of spiritual inspiration for him. One of them. From Chökyi Lodrö Rinpoche he received the Rinchen Tangyud empowerments. who was attending the empowerments. Chagdud Tulku was advised to marry in order that he would have a companion and helper in the unsettled times to come. His route took him through Padma Kod region of Tibet. after enduring hunger. and afterwards attended empowerments given by H. empowerments. and oral transmissions.H. Bir. who was widely considered to be an emanation of Tara. Jigme Tromge Rinpoche and Dawa Lhamo Tromge. and soon thereafter traveled to Tempʹhel Gonpa. and after staying there for awhile. until I went into three year retreat at the age of eleven. Chagdud Tulku escaped along with Khenpo Dorje to India. my life would alternate between periods of strict discipline in which my every move would be under the surveillance of my tutors and interludes in which my suppressed energies would explode. The Lord Of The Dance: “For the next seven years. Tibet. He then returned to Chagdud Gompa in Nyagrong. He then did an extended retreat at Samye. and Delhi. many extraordinary dreams. Dudjom Rinpoche in order to propagate the sacred lineages to a new generation. and shortly after this he gave her some teachings. The process of trying to get a visa went on for three years. a lake sacred to Guru Rinpoche. the Dalai Lama extended an invitation for Rinpoche to go to the United States and teach. and was saved by an Indian doctor who finally made the correct diagnosis of what was ailing him. After giving a teaching in Kulu Manali. Jangchub Dorje gave him empowerments for the Red Tara cycle. A year or two after his arrival in India. He continued to stay in Nepal on into 1978 in order to attend a new series of empowerments in the Choling Tesar cycle given by His Holiness Dilgo Khyentse Rinpoche.demand as his fellow refugees had trouble coping with the heat. A month or so later he accepted her offer to serve as his attendant in retreat after the empowerments. when he began teaching in the West. and then he re‐entered into retreat and signs of accomplishment in the practices came very swiftly. About his experience he says this in his autobiography: “ During my stay in Nepal I received empowerments and oral transmissions for all the treasures he had discovered in this life and in his previous life as Dudjom Lingpa. a primary disciple of Apong Terton and a lineage holder of this great treasure revealerʹs Red Tara cycle. He subsequently did a mirror divination for Chagdud and told him he should go to the West and benefit many people there by teaching the Dharma.” While attending them Chagdud Tulku met an older lama from Western Tibet. This retreat lasted for several months. Chagdud Tulku decided to travel there in order to receive all the empowerments of the Dudjom treasures from Dudjom Rinpoche. and was ultimately unsuccessful.H. contingent upon him getting a visa. It was while attending one of these empowerments. circumstances there gradually led to an estrangement with Karma Drolma. scholars. Later. after which Dudjom Rinpoche among other things suggested Chagdud go to America to teach. It was a wealth of practices whose splendor is unsurpassed. Nepal by H. It was at this time that he moved to Delhi. and subtropical diseases found in India. 897 . Hundreds of tulkus. approached Chagdud Rinpoche with the offering of a white scarf and a jar of honey. yogis and lay practitioners gathered at Tulku Urgyen Rinpocheʹs monastery for these empowerments. While he was living in Bir. but he also caught malaria and nearly died. who was known for doing mirror divinations. and lived in Majnukatilla. Rinpoche entered a retreat in Tso Pema. located near the city of Mandi in Himachal Pradesh. He also predicted that a Western woman would come into his life and that this would be good. At this location he met Jangchub Dorje. Red Tara Sadhana would become the meditation most extensively practiced by his Western students. Lama Ladakh Nono. Afterwards he invited her to lunch. and deep within me I formed the aspiration to offer this transmission to others through empowerment and teaching. that a Western woman . Jane Dedman. In the fall of 1977 empowerment cycles were given in Kathmandu. During this time period he met his first Western students. a Tibetan Camp on the banks of the Jamuna river. and eventually they separated. The early years of his teaching in the Americas was spent in Eugene. 24. In 1992 he received an invitation to teach in Brazil and he would become a pioneer insofar as spreading the Dharma in South America.ʹʺ (Chagdud. with the assistance of Richard Baron began the monumental task of translating from Tibetan into English. of the supreme Dzogchen cycle. which is the enlightened intent of doing practice for the benefit of oneself. Shortly after this. In 1987 he returned to Tibet for the first time since 1959. Kalu Rinpoche. He once wrote. I have received teachings on many philosophical topics and meditative methods. In 1996 the first Brazilian Dzogchen retreat took place at Khadro Ling and a large Guru Rinpoche statue was 898 . and all other sentient beings. Padma Publications also. the main seat of Chagdud Gonpa Foundation was created there as Rigzin Ling. and Cottage Grove. Brazil. Of all teachings. his main center in Três Coroas. for the rest of his life. at the request of his students. It was here that Chagdud Tulku offered the empowerments and oral transmissions of the Dudjom Treasures in 1991. more than 38 Dharma centers under Chagdud Tulkuʹs supervision and inspiration. Brazil. In 1995 he moved to Khadro Ling. and Kyabje Penor Rinpoche to Oregon where they bestowed many empowerments and teachings. Additionally in the time period of 1980 through 1987 he gave many teachings and invited many other renowned Lamas such as Dudjom Rinpoche. Brazil. and it became the main seat of his Dharmic activities. entering a three‐year retreat a few months after his arrival. These include. in America. 1979. Then in 1988 after land was acquired in the Trinity Alps of Northern California. Uruguay. as Lama Yeshe Zangmo. Nyingtʹhig Yabzhi. He traveled to Kham. he established Chagdud Gonpa Foundation. Jigme Tromge Rinpoche. California and Khadro Ling.Oregon. put many of his senior students into three year retreats. Throughout the 1990s he maintained an extensive teaching schedule. he married Jane in South Lake Tahoe. In 1983. Tulku Urgyen Rinpoche. In all his teachings he was known for stressing pure motivation in doing spiritual practice. traveled with him to Tibet and the next year immigrated to the United States. If I were to be known by one title. California. Chile. If I had to leave only one legacy to my students.3) Life in the West After many months of waiting he was finally granted a visa and landed in San Francisco on Oct. ʺIn the course of my Buddhist training.and actually bestowed empowerments to the monastic staff there. He soon ordained his first lama. it would be the wisdom of pure motivation. I find none more important than pure motivation. visiting the three monasteries of his youth . He also helped set up Padma Publications which eventually published his two books: The Lord of the Dance. and several years later. and helped to establish many Chagdud Gonpa centers throughout the Western Hemisphere. and Gates to Buddhist Practice. of which three volumes have been published to date. His son. it would be the ʹmotivation lama. in Río Grande do Sul. a Western woman named Inge Sandvoss. The best known are Rigzin Ling in Junction City.1992) In this context ‘pure motivation’ means the cultivation of bodhicitta. Switzerland and Australia. Longchenpaʹs Seven Treasuries . he cancelled a trip to the United States. perhaps the largest in the Western Hemisphere. He tired more easily. in addition to different parts of Brazil. and instead entered strict retreat. and a monumental statue of Akshobhya Buddha. chanting. to 899 . in Parping. He took on the signs typical of those occurring within the first 24 hours of death. Argentina. and music.Chagdud Rinpoche remained sitting in a natural. but circumstances have rarely allowed it to occur in the West. After this Rinpoche remained in a state of meditation for almost six full days. Until the sixth day. During that time. he also trained his students in the sacred arts of sculpture and painting. In July 1998. In 1998. and then to the retreat center in Parping. he traveled in South America. The ability to remain in a state of meditation after the breath stops is well known among great Tibetan masters. In the same period. During the forty‐nine days that followed. no one touched his body. a return to Chagdud Gompa in eastern Tibet and a visit to mainland China. he suffered massive heart failure while sitting up in bed. He also continued to travel to his centers in the United States. and led a training in phowa (transference of consciousness at the moment of death) for more than two hundred people. Friday. Nepal. and made frequent visits to Nepal.In the interim we were in constant consultation with a lawyer and other officials about local customs and regulations. Getse Tulku Rinpoche and Jigme Tromge Rinpoche led ceremonies in Parping. and Chile.His son Jigme Tromge Rinpoche described this in a release to the Brazilian press: “After his last breath. Friday midday. at about 4:15 a. in the last few years of his life he was somewhat slowed down by diabetes. Rinpoche built a new retreat center where eight people began training according to the Katʹhog tradition under Kyabje Getse Tulku. his appearance changed.” Afterwards his ku dun (the physical body) was flown to Kathmandu. In the next few years. Rinpoche showed no physical signs that his meditation had ended. This temple was followed by an enormous prayer wheel project. he entered a clinic and was diagnosed with a serious heart condition. and in 1997. he concluded this retreat on Tuesday. In the last week of his life. talked with many of his students.. with little visible change of color or expression. the empowerments of the Taksham Treasures were bestowed by Terton Namkhai Drimed in the still incomplete temple. then eight magnificent stupas. While Chagdud Rinpoche kept up a tremendous amount of Dharmic actvity. Then on Sunday morning of the 17th. November 12th . construction began on the lha khang (temple) of Khadro Ling. as well as ritual dance. The ability to remain in meditation after the breath stops is known as (tʹhug dam). During this same time period. worked with a student artist to complete a statue of Amitabha. November 22rd. He continued teaching with great vigor until about 9 pm on Saturday night November 16th. giving teachings in Uruguay.created there. In 2002. his meditation ended and his mind separated from his body. In the last year of his life Rinpocheʹs body began to sabotage his outer activities. Brazilian daylight time. in addition to leading Drubchens and month long Dzogchen retreats.m. and travel became difficult. my father remained in a state of meditation for almost six full days that prevented the usual deterioration of his body. Within hours. which had been scheduled for October. Nepal. lifelike meditation posture. A year later on the full moon of December 8. serving as Vajra Master. one of the highest lamas of Katʹhog Gonpa. Rinpocheʹs cremation was held on Jigme Rinpocheʹs land in Parping. and made prayers and offerings for his eventual rebirth. to mourn the loss of his direct physical presence. with Kyabje Mogtza Rinpoche. His wife Chagdud Khadro and his son Jigme Tromge Rinpoche continue to teach and carry on Chagdudʹs many projects and practices. Hundreds of Rinpocheʹs students gathered. 900 . 2003.purify inauspicious circumstances to Rinpocheʹs rebirth and to generate great merit through offerings and practice. and South America. The main emphasis in whatever he taught was pure motivation. The combination of his warm personality. as a camp leader who organized work projects. in various refugee camps and settlements. Russia. Chagdud Tulku Rinpoche (1930‐2002) belongs to the last generation of teachers to have been fully trained in Tibet in the vast wealth of Vajrayana teachings and methods. Korea. Rinpoche’s work is maintained by Chagdud Gonpa Foundation in North America. Australia. Rinpoche served as lama who administered to the refugees’ spiritual needs.E. Rinpoche went into exile in India and Nepal. After the Communist conquest of Tibet in 1959. which he taught unceasingly throughout his life. Hong Kong. his depth of knowledge. The Mahakaruna Foundation administers support for Chagdud Gonpa and associated monasteries in Tibet and Nepal. and his meditative realization magnetized thousands of students. primarily in the Nyingma tradition of Tibetan Vajrayana.H. Chagdud Tulku Rinpoche http://www. In order to maintain his lineage teachings. Rinpoche traveled to the United States in 1979. Chagdud Tulku Rinpoche 1930‐2002 H. and by Chagdud Gonpa Hispanoamerica in Spanish‐speaking Latin America. He resettled in Brazil in 1995 after successfully establishing numerous centers and meditation groups in the United States and other places.org H. His tireless teachings led him to Europe. E. He held superb teaching lineages. and as a physician Tibetan medicine. by Chagdud Gonpa Brasil. 901 . he ordained a number of his Western students as teachers and gave them specific authorizations to teach.chagdud.E. During the next twenty years. 902 . and Asia. Australia. Jamyang Khyentse supervised Rinpocheʹs training and raised him like his own son. With his remarkable gift for presenting the essence of Tibetan Buddhism in a way that is both authentic and profoundly relevant to the modern mind. He is also the author of the highly‐acclaimed and ground breaking book. He went on to study with many other great masters. by Jamyang Khyentse Chökyi Lodrö. Rinpoche is also the founder and spiritual director of Rigpa. one of the most outstanding spiritual masters of the twentieth century. The Tibetan Book of Living and Dying. doctors and health care professionals. Sogyal Rinpoche is one of the most renowned teachers of our time. and is used extensively by nurses. 903 . In 1971. addressing thousands of people on his retreats and teaching tours.Sogyal Rinpoche From RangjungYesheWiki Sogyal Rinpoche Sogyal Rinpoche Born in Kham in Eastern Tibet. a teacher to the Thirteenth Dalai Lama. Sogyal Rinpoche was recognized as the incarnation of Lerab Lingpa Tertön Sogyal. Two million copies of this spiritual classic have been sold in 29 languages and 56 countries. America. serving as their translator and aide. He has been teaching for over 30 years and continues to travel widely in Europe. of all schools of Tibetan Buddhism. both medical and religious. studying Comparative Religion at Cambridge University. groups and institutions. It has been adopted by colleges. Rinpoche went to England where he received a Western education. an international network of 106 Buddhist centres and groups in 23 countries around the world. 904 . Whilst in retreat. the speech emanation of Vajravarahi and the mind emanation of Guru Padmasambhava. Namgyal. He then went to receive instruction on the Longchen Nyingthig from Patrul Rinpoche’s disciple. After the retreat. he travelled to Kathok with Lama Sonam Thayé and others and received empowerments from Tenpé Gyaltsen and other transmissions from Kathok Getsé Tulku. he stayed in retreat. this Vajrakilaya practice became one of the regular practices of the Dalai Lama’s own monastery. he met the Thirteenth Dalai Lama for the first time in Lhasa. he received detailed teachings on the Guhyagarbha Tantra from Mipham Rinpoche for a period of several months. revealing more termas including Tendrel Nyesel. In 1895 he revealed the terma of Yang Nying Pudri together with Jamgon Kongtrul. He quickly learned to read and write. or Tertön Sogyal. He returned to Lhasa several more times in the following years. Later. and the Dalai Lama became one of his main students and Dharma heirs. From the age of 13 to 18. He was born in the year of the Fire Dragon of the fourteenth calendrical cycle (1856) in Upper Nyarong in Kham. Nyoshul Lungtok Tenpé Nyima. They went on to meet several more times. and travelled widely. In the Male Earth Mouse year (1888). In time. Later he went to Dzahka Sangak Rabten Ling and received instructions on the preliminaries and main practice of Longsal Nyingpo from Choktrul Rinpoche Kunzang Namgyal. The great tertön Lerab Lingpa Trinlé Thayé Tsal. and received teachings from Nyala Pema Duddul and from Patrul Rinpoche and Khenpo Pema Vajra at Dzogchen Monastery. ʹDispelling Flaws in 905 . During this time he saw many things directly through the power of his clairvoyance.Lerab Lingpa Tertön Sogyal From RangjungYesheWiki Tertön Sogyal Lerab Lingpa Tertön Sogyal Lerab Lingpa (gter ston bsod rgyal las rab gling pa 1856‐1926). and His Holiness composed a manual for practising it as a drupchen. he deciphered a terma in the coded script of Yeshe Tsogyal. was the body emanation of Nanam Dorje Dudjom. he re‐concealed all those termas which remained incomplete and made aspirations to meet with them again in future. Finally. something they had never done before. most notably his commentary on the Chetsun Nyingthig. have also survived. which became one of the most widely practised among his revelations. At the end of their meeting the two masters exchanged white scarves. the great tertön displayed the signs of passing into nirvana on the tenth day of the first month of the year of the Fire Tiger (1926). “I will see you again in the pure land. his collected terma revelations filling almost twenty volumes.Interdependenceʹ. and then each said. Several of his original written works. 906 .” During the Wood Ox (1925). He was one of the most prolific tertöns in history. In the year of the Wood Mouse (1924) he offered the remainder of his termas to Dodrupchen Jikme Tenpe Nyima. The current Sakya Trizin is the 41st Sakya Trizin. a great master. who around 750.[5] 907 . Canada and travels round the world giving Buddhist teachings and is regarded as a master.[4] He has an older sister. The leadership passes from father to oldest son contrary to the other schools. On September 7. After they received the teaching of masters like Sachen Kunga Nyingpo.Sakya Trizin From Wikipedia. After his first initiation he received his full name: Ngawang Kunga Tegchen Palbar Samphel Wanggi Gyalpo which is generally shortened to Ngawang Kunga. Nepal. the couple wanted a son. The family made a pilgrimage to Kailash. got into contact with Buddhism and who were taught by Padmasambhava.[2] The family were viceroys of the Tsang province of Tibet at the time. Because the leadership passes from father to son. they started to focus on Buddhism only. Jetsun Kushok Chimey Luding. they starting spreading the teaching throughout their territories from 1073 onwards.[3] Their wish finally came true. 1945 Shigatse. however their first son passed away as a child and thus their wish remained unfulfilled for most of their lives.the 41st Sakya Trizin September 7. Tibet and was called Ayu Vajra. who lives in Vancouver.[1] when Khön Jekundag was a minister of Trisong Detsen. 1945 a son was born in a little village near Shigatse. to perform rituals for them to ensure that the lineage would not disappear. and Lhasa and asked Ngaglo Rinpoche. Tibet Sakya Sakya Trizin is the head of the Sakya school of Tibetan Buddhism The spiritual leadership of the Sakya school is controlled by the descendants of the Köhn family.[2] After the Dalai Lamas asserted their rule over Central Tibet. the free encyclopedia Sakya Trizin Name: Birth: School: His Holiness Ngawang Kunga. Soon after Ngawang Kunga had to escape to India.[4] When Ngawang Kunga was five years old.His mother died when he was only three and his father died two years later and therefore he was raised by his aunt Trinley Paljor Zangmo. at the age of fourteen. Himachal Pradesh. After continuing his studies in Lhasa. 908 . he was crowned Sakya Trizin by Tenzin Gyatso. he was formally appointed spiritual leader of the school in 1959. Thubten Namgyal Ling. during a pilgrimage to Lhasa. was born. India for the Sakya school. the fourteenth Dalai Lama. In 1960 Ngawang Kunga moved to Darjeeling were he continued his education and in 1964 he founded new headquarters in Rajpur. Ratna Vajra. was opened in 1980 in Puruwala. he was send to the monastry and in 1951. In 1974 he married Dagmo Kusho Tashi Lhakee and in the same year his first son. because of the political condition in Tibet. A new main monestry of the Sakya. has a long history that extends back more than 1400 years to pre‐Buddhist Tibet. the sister of a renowned minister of the Tibetan government had four children together. The next born were a son and daughter who both passed away in infancy. they were called The Immaculate “Khön Gyi Dhung” or “The Family of Conquerors”. A rainbow tent appeared above the palace and milk collected from one hundred different Dris (female yaks) were offered to the palace as 909 .tripod. a daughter whose name is Jetsun Chime Thrinley was born in 1938 and currently lives and teaches in Canada.com Sakya Trizin A short biography The Khön family. including tracing the letter “Dhih” on his tongue. Their youngest son. was born in the Sixteenth Rabjong* in the year of The Wood Bird on the first day of the eight‐month which is September 7th.His Holiness Sakya Trizin http://sakyaonline. as their palace was next to the Turquoise Tara Shrine at the Sakya monastery in Tibet. the present Sakya Trizin. and Sonam Drolkar. including the five great founders of the Sakyapa Order. Immediately after his birth. 1945. He was born at the Sakya Palace of Tsedong. The Sakya Khön family’s ancestors were “The Gods of the Realm of Clear Light” and so the family was known as Lha‐Rig or “The Celestial Race”. Vajradhara Ngawang Conga Rinchen. Later. profound rituals were performed to increase his wisdom. In more recent times they became known as “The Dolma Phodrang” or “The Tara Palace Lineage”. when they subjugated the Rakshas. The eldest. In the later eleventh century when they established the Sakyapa Order of Tibetan Buddhism. to which His Holiness Sakya Trizin belongs. they were called “The Sakyapa Lineage”. the previous head of the Sakya Dolma Phodrang. From the advent of the Khön race until now. Many auspicious signs occurred on the day of his birth. many famous masters have appeared without interruption in this illustrious lineage. When the family returned to the main Sakya monastery the next year there was an extensive celebration of the anniversary of his birth. took extremely good care of him. according to the tradition of the Khön Lineage Transmission. the next year a preliminary enthronement ceremony was performed in which he accepted the official seals of the office of the Sakya Trizin. There. he received “The Common and Uncommon Lamdre” and many other profound teachings. before a large audience. Thrinley Paljor Sangmo. The next year. At the age of eleven he made another pilgrimage to Lhasa during which he received Dharma instructions in the Potala from His Holiness the Dalai Lama. He received the major initiation of Vajrakilaya and many other profound teachings from his father. he was designated the throne holder of the Sakya Order by His Holiness the Dalai Lama. 910 . he was given his present name Ngawang Kunga Thegchen Palber Thrinley Samphel Wangyi Gyalpo. at the age of fourteen. There. with great kindness.well as a statue of Guru Padmasambhava. his name was Ayu Vajra. There. Accordingly. Ngawang Tenzin Nyingpo. he went to receive teachings at the Ngor E‐Wam monastery. memorization and the recitation of basic prayers. Later. he gave an extensive explanation of the Mandala offering due to which his wisdom came to be proclaimed throughout Tibet. His Holiness received the initiation and reading transmission of “The collection of Dharanas”. he received the initiations and profound oral instructions of the Three Red Deities. The following year from Ngawang Zhenphen Nyingpo’s regent. When His Holiness finished his studies at the Sakya Monasteries. bestowed upon him by his main root guru the great Ngor abbot. In 1959. Both parents died while His Holiness was still young so his maternal aunt. mudras and other subjects from his junior tutor Kunga Tsewang. Three Vajra Yoginis and the two main Protectors of the Sakya Order. at the age of six. due to change in the political situation of Tibet. at the age of five. Vajradhara Ngawang Lodroe Zhenphen Nyingpo. music. His Holiness along with some of his attendants moved to India. beginning with a seven day Mahakala ritual followed by an elaborate three day enthronement ceremony during which representatives of His Holiness the Dalai Lama and the Tibetan Government were in attendance. In 1957. His Holiness established the Ghoom Monastery in Darjeeling and Sa‐Ngor Choetsog in Gangtok and thus began his task of reassembling the Sangha. this time from the great abbot Vajradhara Jamphel Sangpo. While he was an infant. In 1951 the Sakya Trizin made a pilgrimage to Lhasa. when his father gave him his first major initiation of “The Nine Deities of Amitayus”. He learned chanting. After completion of these studies. he received many tantric initiations and teachings according to the Sakya tradition as well as the teachings and initiations of the Dzogchen Lineage. he was formally enthroned as the Sakya Trizin. ritual dancing. Later that year. She appointed Jamphel Ponlop Kunga Gyaltsen as his first tutor and from him he learned the fundamental of the Tibetan reading. writing. he received the Lamdre again. From Lama Ngawang Lodroe Rinpoche. a great celebration was held in which the Sakya Trizin officially entered both the Mahayana and Vajrayana monasteries to perform the traditional Sakya ceremonies. from Jamyang Khyentse Choekyi Lodroe. During this period. That year was highlighted by the auspicious birth of their elder son Ratna Vajra. His Holiness married Dagmo Kusho Tashi Lhakyi. 911 . Since then. “The Collected Writing of Ngorchen Kunga Sangpo”. His Holiness has performed major and minor retreats of twenty deities of the Sakya Lineage. his younger son Gyana Vajra was born. Sutra and other common subjects.On many different occasions in Tibet. Himachal Pradesh. he received the complete reading transmission of “The Collected Works of the Five Great Founders of Sakyapa Tradition” and “The Collected Tantric Works of the Omniscient Teacher Gorampa” from the Lord of Refuge Deschung Rinpoche. In 1968 in order to benefit the lay followers of the Sakya Order. Since his arrival in India. In 1978. “The Uncommon Lamdre from the Tsarpa Tradition” and “The One Hundred Teachings of the Jonang Tradition” from Chogye Trichen Rinpoche Ngawang Khyenrab Legshey Gyatso. The following Year. He undertook the task of reestablishing the main seat of Sakya Order in Rajpur. After graduation. as well as in India. he has given “The Common Lamdre” on four occasions and “The Uncommon Lamdre” once. Until now. In 1964. he also received a thorough and detailed explanation of The Hevajra Root Tantra and many related teachings. India. During the years 1971 and 72. Abhidharma. Through establishment of the Sakya College. the college has produced monks with exceptional scholastic virtues and caliber who had come from various monasteries. In 1974. Pragna Paramita and The Clarification of the Three Vows from many great scholars like the abbots Dosep Thupten. they have contributed greatly to the spread of this glorious tradition all over the world and benefited many sentient beings. In order to promote higher education and extensive philosophical training and to maintain the living transmission of the Sakyapa teachings and commentaries. the Sakya College was established in 1972. His Holiness performed the opening ceremony of the main Sakya monastery Thupten Namgyal Ling in Puruwala. to serve in various capacities within the Sakya Order. they have returned to their respective monasteries or. he received the initiation and explanation of The Yamantaka in the Ra Lotsawa tradition as well as The Collected Writings of Ngorchen Khonchog Lhundrub. Phendhe Khen Rinpoche. His Holiness has revitalized both the sutric and tantric traditions of the Tibetan Buddhism and ensured the continuity of a new generation of well trained teachers and practitioners. Thus. Tritso Rinchen and Serjong Appey. India. From the last of them. to maintain the unbroken lineage of Khön family. the most venerable Khenpo Appey Rinpoche. From a very young age he has undertaken many retreats and has given many initiations such as “The Upper and The Lower Initiations of Vajrakilaya”. the daughter of a minister of the king of Dege. In addition. At the college they received high quality and in depth instructions in Tantra. In 1979. he was bestowed “The Common Lamdre” four times and “The Uncommon Lamdre” twice overseas. he established the Tibetan settlement in Puruwala in Himachal Pradesh. His Holiness received extensive philosophical teaching in Logic. Through his hard work and vast wisdom. as assigned by His Holiness. His Holiness requested his own tutor. to establish the Sakya College and to be the Dean of the college. Uttar Pradesh. he received the initiations from “The Collection of All Tantras”. From one of the four Ngor abbots. Hungary. Until the present day. Indonesia. He has also written an autobiography of two volumes and another in a brief version. Australia. Nepal. Malaysia. Germany. He has written profoundly upon the Birwapa’s “Guru Yoga Puja” and many other ritual texts and composed dedication prayers as well as many other short verses. New Zealand. Japan. India. he has extended his infinite compassion and wisdom. To preserve an unbroken lineage of teachings and the tradition of the Khön family. Mongolia. he has written two volumes containing the detailed list of all the teachings he has received from various masters and another volume enumerating the works of the great masters of the Sakyapa Order. Italy. So far. His Holiness Sakya Trizin upholds the entire Buddhist doctrines and has spread it far and wide throughout the world. His Holiness has turned the wheel of Dharma all over the world. Hong Kong. For the benefit of those who wish to study Lord Buddha’s doctrine. he has given teachings in America. Canada. Dehradun. Russia. Most of the time when he is not on a teaching tour and when he is not engaged in other religious commitments. Spain. Monaco.Therefore in total he has given “Lamdre” eleven times and “The Collection of Sadhanas” thrice and has bestowed many initiations on “The Collection of Tantras”. Estonia. This is evident in the books he has written. Sweden. he lives in Rajpur. France. To all of his fortunate disciples. Switzerland and Thailand. England. * Sixty years cycle 912 . he has ensured that his two sons are receiving an extensive education of the Buddha Dharma. In short. and extends his infinite compassion and blessings to a stream of devotee everyday. He has been an unfailing source of wisdom and compassion for all of his Dharma students. at the Sakya Dolma Phodrang. Singapore. to Lhasa and to South Tibet. His Holiness is the 41st Patriarch of the Sakya tradition. an important Sakya monastery north of Lhasa and told the monasteryʹs abbots of this. The next born were a son and daughter who passed away in infancy. They had given up all hope when they reached Nalanda Monastery.org His Holiness Sakya Trizin His Holiness Sakya Trizin Ngawang Kunga was born in Tsedong near Shigatse in the Sixteenth Rabjong cycle. 1945). The leaders were shocked and very worried. in the year of The Wood Bird. and Sonam Drolkar. the continuation of our family was most important. so that he could travel with my parents. currently lives and teaches in Canada. had four children. Sakya Trizin means ʺThe Throneholder of Sakyaʺ.His Holiness Sakya Trizin http://www. the previous head of the Dolma Phodrang. on first of the eighth Tibetan month (September 7.simhas. held the tradition of the most esoteric Sakya teachings and moreover. His Holiness Sakya Trizin remarked. ʺThey urged my parents not to give up hope. The eldest. The Sakya lineage is often closely related to Manjushri (the youthful prince known as the bodhisattva of wisdom) Ngawang Kunga Rinchen. one of the four major traditions of Tibetan Buddhism. a daughter whose name is Jetsunma Chime Luding. but there was never any sign that a son might be born. ʺFor the sake of having a son. as our family lineage. the Dolma Palace line. most of the heads of the monastery had received these teachings from my grandfather. the sister of a renowned minister of the Tibetan government. and moreover they gave up one of their best teachers. but he was a very powerful 913 . so to them. to Nepal. Lama Ngawang Lodro Rinchen. This was something of a loss to the monastery. my parents went on a pilgrimage to Mount Kailash. when his father gave him his first major initiation of ʺThe Nine Deities of Amitayusʺ he was given his present name Ngawang Kunga Thegchen Palber Thrinley Samphel Wangyi Gyalpo. While he was an infant.Lama who could perform all the different rituals. the latterʹs Regent. and that an image of Guru Rinpoche was then offered to my father. memorization and the recitation of basic prayers. It had been decided that it was a good place for a child to be born. there was an extensive celebration of the anniversary of his birth. Later. and in particular. In fact. ritual dancing. partly perhaps for its reputation as the birthplace of many great Sakya teachers such as Ngachang Chenpo Ngawang Kunga Rinchen. From this lama he received the initiations and reading tranmission (lung) for 914 . the next year a preliminary enthronement ceremony was performed in which he accepted the official seals of the office of the Sakya Trizin. After his he always travelled with my father. And I was not born on a bad day: I was born on the first day of the eighth Tibetan month. After completion of these studies. I was born in the same room as Ngachang Chenpo. He lost both parents at a very early age. When His Holiness finished his studies at the Sakya Monasteries. There at the age of five. He learned chanting. he received the the Common and Uncommon Lam Dre (Tshoshey and Lobshey) teachings. his name was Ayu Vajra. Following the Parinirvana of His Root Guru Ngawang Lodro Zhenpen Nyingpo in 1953. bestowed upon him by his main root guru the great Ngor abbot Vajradhara Ngawang Lodro Zhenphen Nyingpo. a small. became another important guru to him. Thrinley Paljor Sangmo. pleasant town near Shigatse. In 1951. She appointed Jamphel Ponlop Kunga Gyaltsen as his first tutor and from him he learned the fundamental of the Tibetan reading. writing. His Holiness Sakya Trizin is the reincarantion of two great masters: a Nyingmapa lama known as Abong Terton and his grandfather the 39th Sakya Trizin Dhagtshul Thrinley Rinchen (1871 ‐ 1936). took extremely good care of him. his prayers had caused children to be born to women who had been unable to have children before. and together they performed many rituals and prayed for a son to be born. the sacred syllable letter Dhih (the letter of Manjushri) was written on his tongue with a special nectar made of saffron and many other things. many more prayers were said. but of course. It is said that rainbows were seen over our house. he went to receive teachings at the Ngor E‐Wam monastery. which was considered quite good. Accordingly. with great kindness. So his maternal aunt. I didnʹt know anything of this. At last it became clear that the prayers had been answered and my parents halted at Tsedong. birth. which were good signs. His Holiness Sakya Trizin made a pilgrimage to Lhasa. a great celebration was held in which the Sakya Trizin officially entered both the Mahayana and Vajrayana monasteries to perform the traditional Sakya ceremonies.ʺ Immediately after Sakya Trizin was born. mudras and other subjects from his junior tutor Kunga Tsewang. As my parents wanted me to be born on an auspicious day. There at the age of six he was designated the throne holder of the Sakya Order by His Holiness the Dalai Lama. music. When the family returned to the main Sakya monastery the next year. A further problem arose: a succession of astrologically inauspicious days. Early childhood and education His Holiness Sakya Trizin received the major initiation of Vajrakilaya and many other profound teachings from his father. Ngawang Tenzin Nyingpo. His Eminence Chogye Trichen Rinpoche (head of the Tsarpa branch of the Sakya Tradition and of Nalendra Monastery). In 1957 he again received the Lam Dre teachings. And from one of the four Ngor abbots. At the age of eleven he again journeyed to Lhasa where he received teachings from His Holiness the Dalai Lama at the Potala Palace. The Central Institute of Higher Tibetan Studies. Fleeing Tibet for religious freedom and preserving the Buddhadharma In 1959 at the age of fourteen he was formally enthroned as the Sakya Trizin. the Prajnaparamita. and the two main Sakya Protectors. Particularly from Khenpo Appey he received a thorough and detailed explanation of the Hevajra Root Tantra and other related teachings. This event led to his wisdom being proclaimed throughout Tibet. His Holiness. a Tibetan Buddhist university. His Holiness was able to take with him only the barest minimum of possessions and a few attendants. as well as the collected writings of Ngorchen Könchog Lhundrup. And from Lama Ngawang Lodro Rinpoche he received the initiations and oral instructions relating to the Marpo Kor Sum (Three Major Red Deities). Also on this occasion he gave an extensive explanation of the Mandala Offering before the Dalai Lama and a large assembly. on this occasion from the great abbot of Sakya. and Sa‐Ngor Chotsok Monastery at Gangtok in Sikkim and also to begin the task of reassembling the Sangha. both Sakya and Nyingma.Grub‐thab Kun‐tu (The Collection of Sadhanas). and his flight to neighbouring Sikkim (a three day journey from Sakya) soon became necessary. he was nonetheless able to found Ghoom Monastery at Darjeeling in the following year. Around this time he taught the Lam Dre Tshod Shey at Varanasi. Abhidharma. Vajradhara Jampal Zangpo. his studies continued with various of the great Buddhist teachers of the Sakya tradition who had survived the catastrophe in Tibet. from whom he received many Tantric initiations and teachings. this three‐day ceremony being preceded by a seven‐day Mahakala ritual. had recently been established at nearby Sarnath. and Discrimination of the Three Vowsby Sakya Pandita). Another guru to His Holiness was the renowned Lama Jamyang Khyentse Chokyi Lodro. which his family had occupied for nearly 900 years. and His Eminence Ngor Luding Khen Rinpoche (75th abbot of Ngor 915 . On account of political tensions between India and China during the early 1960s which were giving rise to military activity in the border regions. From such great scholars as the Abbots Tritso Rinchen and Serjong Appey Rinpoche he received extensive philosophical teachings in Logic. His Holiness then moved from Darjeeling to the relative safety of Mussourie in the Himalayan foothills near Dehra Dun. Abandoning the holy principal seat of the Sakya tradition. the Marmo Kor Sum (Three Red Deities). Representatives of the Dalai Lama and the Tibetan Government were in attendance. But by this time the political and military situation in Tibet had undergone a dangerous deterioration. and this was a time for regrouping and re‐ establishing of contacts for many Tibetan people who had been scattered and separated by the traumatic events of recent years. His Holiness received the initiation and explanation of Yamantaka in the Ra Lotsawa Tradition. according to the tradition of the Khon Lineage transmission. Under the oversight of his aunt. Madhyamika. Phende Khen Rinpoche. Arriving in India in 1959 at the age of fifteen. His Eminence Gyana Vajra Rinpoche. when not engaged on his many commitments. Hong Kong. 916 . Estonia. Mongolia. to maintain the tradition of the Khön Lineage. Canada. and by the present time it caters for 130 monks. His Holiness married Dagmo Kusho Tashi Lhakee. Austria. His Eminence Ratna Vajra Rinpoche and His Eminence Gyana Vajra Rinpoche. Moreover he has not only been a beacon to his own Tibetan community in their time of crisis. Then in 1980 Sakya Trizin performed the opening ceremony of the main Sakya Monastery. Nepal. Singapore. near Dehra Dun. Germany. travelling repeatedly and regularly to teach in many parts of the world. undertaken major and minor meditational retreats on twenty deities of the Sakya Lineage. This event was seen by many as a watershed. Thupten Namgyal Ling at Puruwala. He lives. at the Dolma Phodrang in Rajpur. That same year was highlighted by the auspicious birth of their first son. A second son. His Holiness consecrated and inaugurated the monastery and temple of Ngor E‐wam Choden at Manduwala. Malaysia. written a large number of texts. Indonesia. Meanwhile larger permanent premises for Sakya College (referred to earlier) had been built at Rajpur. Thus from the difficult beginnings of exile from his homeland His Holiness has worked ceaselessly for the preservation and successful reconstitution of Sakyaʹs rich and profound Dharma heritage. Japan. Northern India. but has taken an extensive part in making the Dharma available world‐wide. Sweden. the daughter of the Minister of the King of Dege. Sakya Trizin received the complete transmission of ʺThe Collected Works of the Five Great Founders of Sakyaʺ and ʺThe Collected Tantric Works of the Omniscient Teacher Gorampaʺ from the Kyabje Dezhung Rinpoche. These have included Australia. after which a new blossoming of Dharma activity came about. United Kingdom. both of whom have themselves received an extensive education in the Buddhadharma which is in the interests of preserving unbroken the traditions of the Khön Lineage. given numerous initiations. producing twelve graduates each year. France. together with his wife and two sons. India. Italy. was to be born five years later in 1979. New Zealand. Apart from these heavy responsibilities he has. Thailand. He is an unfailing source of wisdom and compassion for his fortunate disciples. Marriage and maintain the tradition of the Khön Lineage In 1974. Switzerland. in the course of his life so far. Russia. Spain. on the anniversary of the parinirvana of Sakya Pandita. Later. in January 1988. and in particular has bestowed the vast Lam Dre teachings on no fewer than eleven occasions. The Propagation and Preservation of Buddhadharma in the 1980ʹs In 1978. and United States. His Eminence Ratna Vajra Rinpoche. Taiwan.Monastery) were all present. From the great Sakya masters Khangsar Khenpo Ngawang Yonten Gyamtso and Ngawang Tashi Chophel he received a wide range of Sakyapa teachings. At that time he received all the symbols and titles of his rank and authority. Karma Thinley May your life be long and your activities be completely fulfilled.Karma Thinley Rinpoche http://www. At the age of one month he received refuge and some two years later was recognised by the then head of the Sakya tradition. Sakya Trizin Dakshul Thinley Rinchen.H. Due to Rinpocheʹs rank and the extraordinary profusion of spiritual masters among his extensive set of relations.org Karma Thinley Rinpoche Karma Thinley Rinpoche. master of the Kagyu and Sakya traditions. thought to be an incarnation of the great Vairocana. Supreme root lama. was born into the noble family of Bongsar in 1931 in the Nangchen area of Kham. the famous yogin and terton Jigje Lama. From his uncle. Rinpoche received full monastic ordination from H. Dilyak and Neten. as the tulku (incarnation) of the Sakyapa master Beru Shaiyak Lama Kunrik. Later at Tsurphu in central Tibet. Extracted from the Long Life Prayer by Jamyang Khyentse Chokyi Lodro At such monastaries as Lachung. Drupon Sanjay Puntsok and Khenpo Tse‐gyam. Rinpoche studied the classical mahayana texts under a number of masters. he received various Kagyu and Nyingma precepts. Khenpo Gur‐ga.dechen. heads of Riwoche. including Khenpo Pad‐dam. 16th Gyalwa Karmapa. Eastern Tibet. You are the activity of the holders of the Black and Red Crowns Making the lineages of Buddhaʹs sutra and tantra shine like the sun. 917 . the famous non‐ sectarian monastery. as he did from his two great uncles Shabtrung Rinpoche and Pangchog Rinpoche. he received a vast number of teachings during his childhood and youth. Sakya Trizin at Sarnath. from H. where he met his English student Lama Jampa Thaye for the first time. both Tibetan and Western.In 1959. the famous collection of Nyingma treasure cycles. In 1967 he received the Path and its Fruit. In 1971 Rinpoche settled in Canada. the principal cycle of teachings of the Sakya tradition. 918 . New Zealand and the United Kingdom. the collected sadhanas of the new tantra schools. the U. Rinpoche returned to India in 1978 to receive the Rinchen Terdzod. fleeing from communist oppression.S. In 1973 Rinpoche founded Kampo Gangra Drubgyud Ling meditation centre in Toronto. Rinpoche left Tibet in the party of the Karmapa. He has hundreds of devoted students. Chogay Trichen in Lumbini. Nepal and the construction of Sangngak Phodrang in Nangchen.A.E. to introduce Tibetan culture to Canada. In addition to being an accomplished poet and artist. travelling throughout Nangchen visiting his relatives and giving teachings. That same year Rinpoche spent three months in Scotland. named after the first Karmapaʹs monastery in Kham. In 1983 Rinpoche received the Drubthap Kundu. Over the last twenty‐five years Rinpoche has founded centres and taught extensively in Canada. Subsequently Rinpoche became abbot of a newly established nunnery at Tilokpur in 1962. from H.H. having written (in English) The History of the Sixteen Karmapas. Rinpoche is a renowned historian. Dingo Khyentse Rinpoche. It was about this time that Rinpoche met his first Western disciples.H. accompanying a group of Tibetan refugees as their spiritual teacher and a year later founded the Tibetan Society. His major projects at the current time are the continuing supervision of his nunnery Tegchen Lekshey Ling in Bodhnath. from H. Four years later he made his first return to Tibet for over 20 years.. In 1937 high lamas and dignitaries carrying the secrets of the vision were sent to all parts of Tibet in search of the place that the Regent had seen in the waters. the capital of Tibet. in a small village called Taktser in north eastern Tibet. The party went to the house with Kewtsang Rinpoche disguised as the servant.html His Holiness 14th Dalai Lama His Holiness the Dalai Lama was born in a peasant family on July 6th. about 90 miles south east of Lhasa. the task that confronted the Tibetan Government was not simply to appoint a successor but to search for and discover a child in whom the Buddha of Compassion would incarnate. His Holiness was recognised at the age of two as the reincarnation of his predecessor the 13th Dalai Lama. The Regent had a vision of three Tibetan letters. 919 . which means in the local dialect ʺa lama of Seraʺ. Kewtsang Rinpoche promised to give it to him if he could guess who he was. Then the Rinpoche asked who the leader was and the boy gave his name correctly. Ka.com/index. 1935. and junior official Lobsang Tsewang disguised as the leader.In 1935 the Regent of Tibet went to the sacred lake of Lhamo Lhatso at Chokhorgyal. When the 13th Dalai Lama passed away in 1935. and the little boy of the house recognised it and demanded that it be given to him. For centuries the Tibetans had observed that visions of the future could be seen in this lake.His Holiness 14th Dalai Lama http://www. and a house with turquoise tiles. he also knew the name of the real servant. Ah. and Ma. The search party that headed east was under the leadership of Lama Kewtsang Rinpoche of Sera Monastery.tibet. they found a place matching the description of the secret vision. This was followed by a series of tests that included the choosing of correct articles that had belonged to the 13th Dalai Lama. and the boy replied that he was ʺSera agaʺ. When they arrived in Amdo. The Rinpoche was wearing a rosary that had belonged to the 13th Dalai Lama. followed by a picture of a monastery with roofs of jade green and gold. there are more than 120. renamed Jetsun Jamphel Ngawang Lobsang Yeshe Tenzin Gyatso ‐ Holy Lord. Gentle Glory. Born to a peasant family. He was born Lhamo Dhondrub on 6 July 1935. exploded with the largest demonstration in Tibetan history. Ocean of Wisdom. Defender of the Faith. the Buddha of Compassion. In 1940 the XIVth Dalai Lama was enthroned. the Wishfulfilling Gem or simply Kundun ‐ The Presence. His Holiness was recognized at the age of two. as the reincarnation of his predecessor the 13th Dalai Lama. Sera and Ganden. he had a series of meetings with Prime Minister Nehru and Premier Chou about deteriorating conditions in Tibet. The Dalai Lamas are the manifestations of the Bodhisattva (Buddha) of Compassion. Education in Tibet He began his education at the age of six and completed the Geshe Lharampa Degree (Doctorate of Buddhist Philosophy) when he was 25 in 1959. His efforts to bring about a peaceful solution to Sino‐Tibetan conflict were thwarted by Bejingʹs ruthless policy in Eastern Tibet. he took the preliminary examinations at each of the three monastic universities: Drepung. At 24.000 Tibetan 920 . His Holiness was called upon to assume full political power (head of the State and Government) after some 80. The final examination was conducted in the Jokhang. Today. while visiting India to attend the 2500th Buddha Jayanti Anniversary.With these tests they were further convinced that the reincarnation had been found and their conviction was enhanced by the significance of the three letters that had been seen in the lake of Lhamo Lhatso: Ah could stand for Amdo. The Dalai Lamaʹs biography His Holiness the 14th the Dalai Lama Tenzin Gyatso. This resistance movement spread to other parts of the country. in a small village called Taktser in northeastern Tibet. held in the first month of every year Tibetan calendar. Tibetans normally refer to His Holiness as Yeshe Norbu. Lhamo Dhondrub was. and thus an incarnation Avalokitesvara.000 Peoples Liberation Army soldiers invaded Tibet. and the two letters Ka and Ma for the monastery of Karma Rolpai Dorje on the mountain above the village. On 10 March 1959 the capital of Tibet. The enthronement ceremony took place on February 22. is the head of state and spiritual leader of the Tibetan people. Ka for Kumbum. Lhasa. The Tibetan National Uprising was brutally crushed by the Chinese army. one of the largest monasteries in the neighbourhood. in accordance with Tibetan tradition. In 1954. who chose to reincarnate to serve the people. he went to Beijing to talk peace with Mao Tse‐tung and other Chinese leaders. the name of the province. In 1956. Leadership Responsibilities On November 17. as Dalai Lama. including Chou En‐lai and Deng Xiaoping. the capital of Tibet.000 Tibetan refugees followed His Holiness into exile. Compassionate. Lhasa during the annual Monlam Festival of Prayer. His Holiness escaped to India where he was given political asylum. which ignited a popular uprising and resistance. Some 80. calling on China to leave Tibet and reaffirming Tibetʹs independence. 1950. 1940 in Lhasa. Since 1960. while the Central Institute of Higher Tibetan Studies became a university for Tibetans in India.. In the early years of exile. and 1965. This plan calls for the designation of Tibet as a zone of peace.ʺ On 2 September 1991. His Holiness said that he wanted to visit Tibet to personally assess the political situation. calling on China to respect the human rights of Tibetans and their desire for self‐determination. religion and culture. In autumn of 1991. known as ʺLittle Lhasa. In 1963. On 9 October 1991. The Tibetan Institute of Performing Arts was established in 1959. The members of the Tibetan Cabinet are elected by the parliament. His Holiness met with the late Pope Paul 921 . he visited the Baltic States at the invitation of Lithuanian President Vytautas Landsbergis of Lithuania and became the first foreign leader to address the Lithuanian Parliament. based on Buddhist principles and the Universal Declaration of Human Rights as a model for a future free Tibet. at the Congressional Human Rights Caucus in 1987.C. Today. ʺI am extremely anxious that. and the abandonment of Chinaʹs use of Tibet for nuclear weapons production and the dumping of nuclear waste. during an address at Yale University in the United States. the essence of the Tibetan way of life. making the Cabinet answerable to the Parliament.ʺ Contact with West and East Since 1967. His Holiness saw that his immediate and urgent task was to save the both the Tibetan exiles and their culture alike. His Holiness initiated a series of journeys which have taken him to some 46 nations.. D. His Holiness has continuously emphasized the need to further democratise the Tibetan administration and has publicly declared that once Tibet regains her independence he will not hold political office. he elaborated the Five‐Point Peace Plan and proposed the creation of a self‐governing democratic Tibet. the Tibetan Government‐in‐exile declared the Strasbourg Proposal invalid because of the closed and negative attitude of the present Chinese leadership towards the ideas expressed in the proposal. His Holiness appealed to the United Nations on the question of Tibet. Over 200 monasteries have been re‐established to preserve the vast corpus of Tibetan Buddhist teachings. resulting in three resolutions adopted by the General Assembly in 1959. With the newly constituted Tibetan Government‐in‐exile. Tibetan refugees were rehabilitated in agricultural settlements. ʺin association with the Peopleʹs Republic of China. France. In Strasbourg. In Washington. violence may break out. he proposed a Five‐Point Peace Plan as a first step toward resolving the future status of Tibet. restoration of fundamental human rights and democratic freedoms. Economic development was promoted and the creation of a Tibetan educational system was established to raise refugee children with full knowledge of their language. in this explosive situation. on 15 June 1988.. India..ʺ the seat of the Tibetan Government‐in‐exile. 1961. I want to do what I can to prevent this. as well as urging ʺearnest negotiationsʺ on the future of Tibet. history. an end to the massive transfer of ethnic Chinese into Tibet.in exile. He said. My visit would be a new opportunity to promote understanding and create a basis for a negotiated solution. he has resided in Dharamsala. members of the Tibetan parliament are elected directly by the people. His Holiness promulgated a democratic constitution. The CommitteeÕs citation read. Congressman Tom Lantos said. Each religion has certain unique ideas or techniques. Robert Runcie. ʺThe Committee wants to emphasize the fact that the Dalai Lama in his struggle for the liberation of Tibet consistently has opposed the use of violence. But I do not believe the demonstrations were in vain. U. Our struggle must remain nonviolent and free of hatred. 1986. It is not possible to find peace in the soul without security and harmony between peoples. with exception of China. This is necessary because of the different mental dispositions of each human being. a variety of philosophies. ʺHis Holiness the Dalai Lamaʹs courageous struggle has distinguished him as a leading proponent of human rights and world peace. He has instead advocated peaceful solutions based upon tolerance and mutual respect in order to preserve the historical and cultural heritage of his people. courage and determination as our weapons. In presenting the Raoul Wallenberg Congressional Human Rights Award in 1989.S.VI at the Vatican in 1973. His ongoing efforts to end the suffering of the Tibetan people through peaceful negotiations and reconciliation have required enormous courage and sacrifice. to an exchange of ideas and feelings.ʺ On 10 December 1989. human rights issues and global environmental problems.ʺ The 1989 Nobel Peace Prize The Norwegian Nobel Committeeʹs decision to award the 1989 Peace Prize to His Holiness the Dalai Lama won worldwide praise and applause.ʺ Recognition and Awards Since his first visit to the west in the early 1973. and with other leaders of the Anglican Church in London. His Holiness accepted the prize on the behalf of oppressed everywhere and all those who struggle for freedom and work for world peace and the people of Tibet. In his remarks he said. I look forward with faith and hope to my meeting with the Holy Father. For this reason. He also met with leaders of the Roman Catholic and Jewish communities and spoke at an interfaith service held in his honor by the World Congress of Faiths: ʺI always believe that it is much better to have a variety of religions.ʺ He also had a message of encouragement for the student‐led democracy movement in China. ʺThe prize reaffirms our conviction that with truth. 922 . and learning about them can only enrich oneʹs own faith. Dr. 1982. rather than one single religion or philosophy. he outlined his hopes for the meeting with John Paul II: ʺWe live in a period of great crisis. In 1981. because the spirit of freedom was rekindled among the Chinese people and China cannot escape the impact of this spirit of freedom sweeping in many parts of the world. At a press conference in Rome in 1980. His Holiness talked with Archbishop of Canterbury. ʺIn China the popular movement for democracy was crushed by brutal force in June this year. and to his suggestions. so as to open the door to a progressive pacification between peoples. a number of western universities and institutions have conferred Peace Awards and honorary Doctorate Degrees in recognition of His Holinessʹ distinguished writings in Buddhist philosophy and for his leadership in the solution of international conflicts. 1988 and 1990. Tibet will be liberated. a period of troubling world developments.ʺ His Holiness met Pope John Paul II at the Vatican in 1980. ʺI am just a simple Buddhist monk ‐ no more. to meditate.M. Living in a small cottage in Dharamsala. he often cites a favorite verse. private audiences and religious teachings and ceremonies. Until then may I too abide To dispel the misery of the world. Until then may I too abide To dispel the misery of the world. He concludes each day with further prayer before retiring. In explaining his greatest sources of inspiration. 923 .ʺ His Holiness follows the life of Buddhist monk.ʺ A Simple Buddhist monk His Holiness often says. pursues an ongoing schedule of administrative meetings. found in the writings of the renowned eighth century Buddhist saint Shantideva: For as long as space endures And for as long as living beings remain.The brave students and their supporters showed the Chinese leadership and the world the human face of that great nations. he rises at 4 A. nor less. For as long as space endures And for as long as living beings remain. 924 . Those unrelentingly cruel ones.Words of Truth A Prayer Composed by HIS HOLINESS TENZIN GYATSO THE FOURTEENTH DALAI LAMA OF TIBET Honoring and Invoking the Great Compassion of the Three Jewels. To quickly stem the flow of blood and tears. through various means. May they achieve the eye of wisdom. Are mercilessly destroyed by barbaric hordes on the side of darkness. Maddened by delusionʹs evils. be spontaneously fulfilled. negative deeds. wantonly destroy themselves and others. and disciples of the past. famine. Bodhisattvas. May they flourish. O holders of the Dharma: scholars and realized practitioners. And particularly the pious people of the Land of Snows who. and the Spiritual Community O Buddhas. knowing what must be done and undone. Who regard all helpless sentient beings as your only child. Buddhaʹs full teachings dispel the pain of worldly existence and self‐oriented peace. the Teachings. Which has been awaited for a long time. May all their fears from unbearable war. And abide in the glory of friendship and love. the Buddha. spreading prosperity and happiness through‐ out this spacious world. Completely suppressed by seemingly endless and terribly intense. May your ten fold virtuous practice prevail. present. tormented by sufferings without cease. Please consider the truth of my anguished pleas. May this heartfelt wish of total freedom for all Tibet. Kindly let the power of your compassion arise. Humble sentient beings. and future: Having remarkable qualities Immeasurably vast as the ocean. objects of compassion. To freely breathe an ocean of happiness and well‐being. and disease be pacified. Please grant soon the good fortune to enjoy 925 . The happy celebration of spiritual with temporal rule. By the profound interdependence of emptiness and relative forms. the Fourteenth Dalai Lama of Tibet. This prayer for restoring peace. the protector Chenrezig made vast prayers Before the Buddhas and Bodhisativas To fully embrace the Land of Snows. Kangra District. Words of Truth. bodies. on 29 September 1960 at his temporary headquarters in the Swarg Ashram at Dharamsala. the Buddhist teachings. For the sake of the teachings. And through the power of the infallible law of actions and their fruits. Thus. India. Together with the force of great compassion in the Three Jewels and their Words of Truth. Himachal State. This prayer. and nation. 926 . practitioners. and wealth. compassionately care for Those who have undergone myriad hardships. was composed by His Holiness Tenzin Gyatso. Completely sacrificing their most cherished lives. O protector Chenrezig. May this truthful prayer be unhindered and quickly fulfilled. May the good results of these prayers now quickly appear. people. and the culture and self‐determina‐tion of the Tibetan people in their homeland was written after repeated requests by Tibetan government officials along with the unanimous consensus of the monastic and lay communities. Therefore. When I travelled to Europe for the first time in 1973. No matter what country or continent we come from we are all basically the same human beings. fear and suspicion for oneself. we are deprived of one of the basic characteristics of a human being. sex or political status. We need to think in global terms because the effects of one nationʹs actions are felt far beyond its borders. the non‐ governmental organizations have a key role to play. peoples and nations in relation to each other and to the planet as a whole.Human Rights and Universal Responsibility Non‐Governmental Organizations The United Nations World Conference on Human Rights Vienna. But if we are prevented from using our creative potential. Human beings. religion. cultural and economic developments of a society are obstructed by the violations of human rights. the protection of these rights and freedoms are of immense importance both for the individuals affected and for the development of the society as a whole. it is important to reassess the rights and responsibilities of individuals. The key to creating a better and more peaceful world is the development of love and compassion for others. As free human beings we can use our unique intelligence to try to understand ourselves and our world. But this is clearly shortsighted. social. In the long run causing others misery and infringing upon their peace and happiness creates anxiety. We have the common human needs and concerns. indeed all sentient beings. No one truly benefits from causing harm to another being. You not only create awareness for the need to respect the rights of all human beings. dedicated and creative members of our society who become victims of human rights abuses. Thus the political. In this respect. The acceptance of universally binding standards of Human Rights as laid down in the Universal Declaration of Human Rights and in 927 . Whatever immediate advantage is gained at the expense of someone else is short‐lived. Austria 15 June. This World Conference of organizations and governments concerned about the rights and freedoms of people throughout the world reflects the appreciation of our interdependence. have the right to pursue happiness and live in peace and in freedom. 1993 Our world is becoming smaller and ever more interdependent with the rapid growth in population and increasing contact between people and governments. We all seek happiness and try to avoid suffering regardless of our race. It is my belief that the lack of understanding of the true cause of happiness is the principal reason why people inflict suffering on others. It is very often the most gifted. In this light. This naturally means we must develop concern for our brothers and sisters who are less fortunate than we are. but also give the victims of human rights violations hope for a better future. I talked about the increasing interdependence of the world and the need to develop a sense of universal responsibility. Some people think that causing pain to others may lead to their own happiness or that their own happiness is of such importance that the pain of others is of no significance. There is a growing awareness of peoplesʹ responsibilities to each other and to the planet we share. It is not enough. whatever their cultural or historical background. ideology and history. as communist systems have assumed. Because underlying this diversity are fundamental principles that bind us all as members of the same human family. It is mainly the authoritarian and totalitarian regimes who are opposed to the universality of human rights. of women. Thus discrimination of persons from a different race. If we accept that others have an equal right to peace and happiness as ourselves do we not have a responsibility to help those in need? Respect for fundamental human rights is as important to the people of Africa and Asia as it is to those in Europe or the Americas. equality and dignity. religion. However. such regimes must be made to respect and conform to the universally accepted principles in the larger and long term interests of their own peoples. and people everywhere are displaying a willingness to champion and defend the rights and freedoms of their fellow human beings. They do not accept that the fate of a people in any country is the legitimate concern of the entire 928 . I do not see any contradiction between the need for economic development and the need for respect of human rights. The rich diversity of cultures and religions should help to strengthen the fundamental human rights in all communities. shelter and clothing. but if they are inconsistent with universally recognized human rights. A new hope is emerging for the downtrodden. suffer when they are intimidated. Recently some Asian governments have contended that the standards of human rights laid down in the Universal Declaration of Human Rights are those advocated by the West and cannot be applied to Asia and others parts of the Third World because of differences in culture and differences in social and economic development. merely to provide people with food. We must therefore insist on a global consensus not only on the need to respect human rights world wide but more importantly on the definition of these rights. The question of human rights is so fundamentally important that there should be no difference of views on this. these forms of behavior must change. The universal principles of equality of all human beings must take precedence. Diversity and traditions can never justify the violations of human rights. On the contrary. imprisoned or tortured. no matter how strongly applied. All human beings. race. and of weaker sections of society may be traditional in some regions. Respect for fundamental human rights should not remain an ideal to be achieved but a requisite foundation for every human society. for it is the inherent nature of all human beings to yearn for freedom. can never subdue the basic human desire for freedom and dignity. some governments still consider the fundamental human rights of its citizens an internal matter of the state. It would be absolutely wrong to concede to this view. When we demand the rights and freedoms we so cherish we should also be aware of our responsibilities. This is encouraging even though so much suffering continues to be inflicted based on chauvinism. I do not share this view and I am convinced that the majority of Asian people do not support this view either. The dramatic changes in the past few years clearly indicate that the triumph of human rights is inevitable. The deeper human nature needs to breathe the precious air of liberty.the International Covenants of Human Rights is essential in todayʹs shrinking world. and they have an equal to achieve that. Brute force. peoples and individuals to demand respect for their rights and freedoms and to struggle to end repression. Each of us must learn to work not just for one self. are all interrelated. Governments should actively support such demands instead of only paying lip service to them. military occupation. Yet there still remains a major gulf at the heart of the human family. but it is also our duty to do whatever we can to help them. As we approach the end of the Twentieth Century. but the most effective way to pursue the best interests of others as well as our own. I believe that one of the principal factors that hinder us from fully appreciating our interdependence is our undue emphasis on material development. principles which. We are experiencing a time filled with hope and expectations. Universal responsibility is the is the best foundation for world peace. dwindling natural resources. This need for co‐operation can only strengthen humankind. When we do not know someone or do not feel connected to an individual or group.human family and that claims to sovereignty are not a license to mistreat oneʹs citizens. The practice of compassion is not idealistic. This must be translated into action. the development of human society requires that people help each other. I believe. but for the benefit of all humankind. By this I am referring to the North‐South divide. We are witnessing a tremendous popular movement for the advancement of human rights and democratic freedom in the world. we have neglected the most basic qualities of compassion. racism. This conference is an occasion for all of us to reaffirm our commitment to this goal. because it helps us to recognize that the most secure foundation for a new world order is not simply broader political and economic alliances. and an environmental crisis that threaten the very foundation of our existence on this planet. 929 . We have a responsibility to find ways to achieve a more equitable distribution of worldʹs resources. unknowingly. so that even the most obstructive governments and armies are incapable of suppressing it. we tend to overlook their needs. but each individualʹs genuine practice of love and compassion. These qualities are the ultimate source of human happiness. we find that the world is becoming one community. The more we become interdependent the more it is in our own interest to ensure the well‐being of others. economic exploitation. Yet. oneʹs own family or oneʹs nation. It is natural and just for nations. We are being drawn together by the grave problems of over population. human beings will have to develop a greater sense of universal responsibility. If we are serious in our commitment to the fundamental principles of equality. lie at the heart of the concept of human rights. Artificial barriers that have divided nations and peoples have fallen in recent times. and our need for them lies at the very core of our being. caring and cooperation. environmental protection and great social and economic equality. It is not enough to merely state that all human beings must enjoy equal dignity. This movement must become an even more powerful moral force. todayʹs economic disparity can no longer be ignored. and various forms of colonialism and alien domination. I believe that to meet the challenges of our times. With the dismantling of Berlin wall the East ‐ West division which has polarized the whole world for decades has now come to an end. Human rights. It is not only our right as members of the global human family to protest when our brothers and sisters are being treated brutally. We have become so engrossed in its pursuit that. strongly believe that individuals can make a difference in society. ʹWhose interests are more important?ʹ To me it is quite clear that however important I may feel I am. As a Buddhist monk. I am just one individual while others are infinite in number and importance. facing a huge gathering of all other human beings on the other side. 930 . I sometimes find it helpful to imagine myself standing as a single individual on one side. To encourage myself in this altruistic attitude. for one. I try to develop compassion within myself. Then I ask myself. Thank you. but on a human level as well. Every individual has a responsibility to help more our global family in the right direction and we must each assume that responsibility.I. not simply as a religious practice. Statement by His Holiness the Dalai Lama on the new Millennium January 1. of course. 4_We need to address the issue of the gap between the rich and the poor. This is in our hands. but the way to resolve them should be through dialogue and discussion. When we do all these things. but the new millennium in itself will be nothing special. We must first work on the total abolishment of nuclear weapons and gradually work up to total demilitarization throughout the world. with some sections of the human community having abundance and others on the same planet going hungry or even dying of starvation. but practically also a source of problems. we can then hope to see in the next millennium a year‐by‐year decrease in the military expenditure of the various nations and a gradual working towards demilitarization. The next century should be a century of dialogue and discussion rather than one of war and bloodshed.fpmt. One could therefore call this ʹsecular ethicsʹ. External disarmament will also have to be done gradually. there will be nothing unusual. However. step by step. We need to approach the next millennium more holistically. but especially in the hands of the younger generation. I believe the following matters are of great importance. As we enter into the new millennium things will be the same. sincerity and honesty. is not only morally wrong. both globally and nationally. as it in fact consists of basic human qualities such as kindness. which is a physical expression of compassion. In the process of doing this we also need to work towards stopping the arms trade. compassion. We have had many experiences during this century—constructive as well as extremely destructive ones. If we are to change this trend we must seriously consider the concept of non‐violence. Equally important is the issue of freedom. we need to develop more altruism and a sense of caring and responsibility for others in the minds of the younger generation studying in various educational institutions. 1_While engaging in material progress and taking care of physical well‐being we need to pay equal attention to developing peace of mind and thus taking care of the internal aspect of our being. 3_This past century in some ways has been a century of war and bloodshed. This inequality. with more openness and farsightedness. We must learn from these experiences. 2_Along with education. By internal disarmament I mean ridding ourselves of all the negative emotions that result in violence. This can be done without necessarily involving religion. always remain. which is still very widely practiced because it is so lucrative. which generally deals only with academic accomplishments. 2001 http://www. In order to make non‐violence a reality we must first work on internal disarmament and then proceed to work on external disarmament. Human problems will. If we are going to make the right kind of efforts to make the future of the world better. As long as there is no freedom in many parts 931 . more peaceful and more harmonious for humankind we will have to make the effort to make it so. It has seen a year‐by‐year increase in defense spending by most countries in the world. if we really want the next millennium to be happier.org/ Many people seem to be excited about the new millennium. one of the greatest challenges today is the population explosion. Since most of the major rivers flowing into many parts of south‐east Asia originate from the Tibetan plateau. we need to take care of our earth and of our environment. 5_For the sake of our future generations. it is generally too late. 6_Lastly.of the world there can be no real peace and in a sense no real freedom for the rest of the world. January 1. 2000 932 . it will not be out of place to mention here the crucial importance of taking care of the environment in that area. Environmental damage is often gradual and not easily apparent and by the time we become aware of it. We need to seriously look into these matters that concern us all if we are to look forward to the future with some hope. Unless we are able to tackle this issue effectively we will be confronted with the problem of the natural resources being inadequate for all the human beings on this earth.
Report "Kaguy Lineage and Practice Transmission of Dharma II"