TheKarmaKagyulineageoftibetanbuddhismtracesitsoriginstoShakyamuni

Buddha through Marpa the Great Translator, who three times traveled to India to
bringbackauthenticBuddhistteachingstoTibet.
Histeacher,Naropa,receivedthelineagetransmissionfromTilopaandsoon,
backtotheBuddhahimself.Marpasmostfamousstudentwasthegreatestyogiinall
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
GyalwaKarmapa.
ThelineoftheKarmapasissaidtobeselfannounced,becauseeachincarnation
leavesaletterpredictinghisnextrebirth.
AllgreatKagyuteachersregardHisHolinessKarmapaastheembodimentand
sourceofalloftheblessingsofthelineage.

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TheLineageoftheKagyu
KagyuOffice122006

ThegreatIndianyogiTilopa,themostimportantsourceoftheKagyuorder

The Kagyu school of Tibetan Buddhism traces its origin back to Buddha
Shakyamuni.ThemostimportantsourceoftheKagyuorderistracedbacktothegreat
IndianyogiTilopa(9881069),oneofthe84mahasiddhasofIndia,whofirstdeveloped
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
masterswaspasseddowntotheirdisciplesthroughthegreatforefathersofthelineage:
IndianmahasiddhaNaropa,Marpathegreattranslator,Milarepathegreatestyogiof
Tibet, and then to Gampopawhose coming was prophesied by the Buddha. The
lineage of the Kagyu emphasizes the continuity of oral instructions passed on from
mastertostudent,fromwhencethenameKagyuderives.
On this page, we provide information on the following topics regarding the Kagyu
Lineage:

KagyuScriptures
TantraandMahamudraJourneys
FourMainandEightAdditionalLineages
KagyuSeatsinTibetandExile
TheHeadoftheKagyuLineage

KagyuScriptures

The general Buddhist canon of the Kagyur (bka gyur) translated words of
theBuddha,andTengyur(bstangryur)translatedtreatisesprovidestheprimary
sourcesfortheKagyulineage.
In addition to that, the lineage relies on many hundreds of volumes from the
Kagyumasters,startingwiththeIndianmahasiddhas,Tilopa,Naropa,aswellasfrom
theTibetanyogis,Marpa,Milarepa,Gampopa,theKarmapas,andothergreatmasters
ofallthekagyulineages.
Some of the most distinguished works of the Kagyu Tibetan masters are the
worksofMarpa,theVajraSongsOfMilarepa,theCollectedWorksofGampopa,ofthe
Karmapas, of Drikhung Kyppa Jigten Sumgn, and of Drukpa Kunkhyen Pema
Karpo,andtheworksofmanyothermasterstoonumeroustobecounted.
The Karmapas played a very important role in the preservation of thelineage
throughcontributingtotheKagyulineagescriptures.Forexample,thefirstKarmapa,
DsumKhyenpa(11101193),second,KarmaPakshi(12061282),andninth,Wangchuk
Dorje(15561603)areknownfortheirexceptionalaccomplishmentsinmeditationand
their contribution of writings mainly focused on the practice lineage. The third,
RangjungDorje(12841339),theseventh,ChdrakGyatso(14541506),andtheeighth,

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Miky Dorje (15071554), are renowned for their scholastic works in sutra and tantra
commentaries.Thetenth,ChyingDorje(16041674)wasagreatartistandpoet.
Laterin19thcenturymaster,JamgonKongtrultheGreat(18131899)compiled
the Treasury Of The Kagyu Mantraya, which became one of the main sources of
instructions,tantricempowerments,andsadhanasfortheKagyulineage.

TantraandMahamudrajourneys

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
skilfulmeansand(2)thepathofliberation.

1)ThePathOfSkilfulMeans(thabslam)isthepathoftantraorvajrayana
that is rich in methods or skilful means. This path includes the journey on the four
levels of tantras 1. Kiryatantra, activity or action tantra, 2. Charyatantra,
engagement or performance tantra, 3. Yogatantra, intensive spiritual practice, 4.
Anuttarayogatantra,unsurpassedorunexcelledyogatantra.Thelasttantrahasthree
mainparts,thefathertantra(phargyud),themothertantra(margyud),andthenon
dual tantra (gnyis med rgyud). The Kagyu lineage emphasizes these three tantras in
general and the mother and the nondual tantra in specific. All tantric practices are
basicallycomprisedoftwomainelementstrainingintheDevelopmentStage(bskyed
rimorUtpattikrama),thevisualizationpractices,andtrainingintheCompletionStage
(rdzogs rim or Sampannakrama), 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,andothers.
TheCompletionStageoftheinnermosttantricpracticeistaughttobethemost
sacredandprofoundofalllevelsoftantricpractice.ThisincludesthepracticesofPrana
(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
tantracontinuesinthepresentdayinallschoolsofKagyuandespeciallyintheKarma
Kagyulineage.

2) The Path Of Liberation (grol lam) is the practice of the most renowned
Mahamudra(phyagrgyachenpo),orTheGreatSeal,whichisthehighestmeditation
trainingandtheuniquefeatureoftheKagyutradition.InGampopaslineage,thereare
three ways of giving the Mahamudra instructions or the three types of Mahamudra.
ThesethreetypesofMahamudratraditionsare1.theSutra(mdolugs)Mahamudra,2.
the Mantra (sngags lugs) Mahamudra, 3. and the Essence (snying po lugs)

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Mahamudra. Gampopa, whose coming was prophesied by the Buddha, taught

MahamudrainthesethreedifferentwaysandthishasbecomeatraditionintheKagyu
lineage.Thistraditionandthelineageiscontinuedtothepresentday.Whiletaughtin
allKagyuSchools,itistaughtveryclearlyintheKarmaKagyulineage.
Both aspects of Tantra and Mahamudra teachings are connected to the direct
understandingandrealizationofthenatureofthemind,knowninthistraditionasthe
ordinarymind(thamalgyishepa)andthevajramind(semskyirdorje).
Thesetwomaintracksofmeditationpracticeandinstructionarecommontoallschools
of the Kagyu lineage in general, with respect to the terms of the Four Tantras or the
patternofground,path,andfruitionMahamudrakeyinstructions.However,thereare
slightdifferencesinhowtheseaspectsarepresentedandthemethodsofapproachto
TantraandMahamudra.

Fourmainandeightadditionallineages

Gampopas Dakpo Kagyu tradition gave rise to four main or major schools
foundedbyhisaccomplisheddisciples.

TheFourMainSchools

I)ThePhaktru(phaggru)Kagyu
Deshek Phakmo Trupa Dorje Gyalpo (11101170), who was one of the main
students of Gampopa and is especiallyknownforhisrealizationandtransmissionof
theMahamudralineage,foundedthislineageoftheKagyuschool.Healsofoundeda
monastery in the Phakmo area, which was later called Densa Thil. Many additional
schoolsofKagyulineagegrewfromPhakmoTrupasdisciples.

II)TheKamtsang(kamtshang)orKarma(karma)Kagyu
The First Karmapa, Dsum Khyenpa (11101193), 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, Dsum 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
incarnationsoftheKarmapasareverywellknowineverypartofTibetandamongall
Tibetan Buddhist practitioners, for their accomplishments in meditation, scholarship,
andtheactivitiesofbenefitingbeings.
HisHolinesstheSixteenthGyalwaKarmapa,RangjungRigpeDorje(19241981)
was the head of the entire Kagyu tradition. His incarnation, His Holiness the
SeventeenthGyalwaKarmapa,isnowlivinginIndiaasanexiledTibetanrefugee.
TheKarmaKagyulineagehasplayedaveryimportantroleinpreservingand
continuing, not only the Karma Kagyu, but also the entirety of the Kagyu
transmissionsthathavebeenpasseddownfromMarpa,Milarepa,andGampopa.The
KarmaKagyulineageisthemostinfluentialoftheTibetanbuddhistlineagesoutside
Tibet,andthistraditionisstudiedandpracticedallaroundtheworldtoday.

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III)TheTsalpa(tshalpa)Kagyu
LamaZhang,otherwiseknownasYudakpaTsonduDakpa(11231193),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)TheBarom(barom)Kagyu
Barom Darma Wangchuk, a student of Gampopa, founded this tradition. He
wasalsothefounderofBarommonasteryinthenorthernLatregionofTibetandthe
nameofthetraditioncamefromthis.

EightAdditionalSchools:

TheeightadditionalorsubschoolsoftheKagyulineagehavedevelopedwithin
thePhaktruKagyu.

1.TheDrikhung(brigung)KagyuwasfoundedbyDrikhungKyopaJigtenSumgyi
Gnpo (11431217). Drikung Kyapgn Chetsang Rinpoche (b. 1946), who resides in
Dehradun,India,isthepresentheadoftheDrikhungKagyulineage.

2. The Drukpa (brug pa) Kagyu was founded by Drupchen Lingrepa Pema Dorje
(11281188),astudentofPhakmoTrupa,andhisdiscipleChjeTsangpaGyareYeshe
Dorje,(11611211).Theyfoundedthefirstseatofthislineage,NamdrukMonasteryin
centralTibet.Later,KunkhyenPemaKarpo(15271592)foundedtheDrukSangngak
Chling in southern Tibet, which became the main seat of this lineage. Kapgn
DrukchenRinpoche,wholivesinDarjeeling,India,isthepresentheadofthelineage.
This lineage, adopted as the state religion of the Kingdom Of Bhutan, originally was
broughttherebythegreatDrukpaKagyumasterShaptrungNgakwangNamgyaland
flourishedinBhutanthroughoutthecenturies.HisHolinessJeKhenpoofBhutanand
thepresentKingofBhutanJigmeSengeWangchukaretheheadofDrukpaKagyuin
Bhutan.

3.TheTaklung(staglung)KagyuwasfoundedbyTaklungThangpaTashiPal(1142
1210). Taklung Shapdrung Rinpoche, is presently heads the lineage, along with
TaklungMatulRinpocheandTsatrulRinpoche.

4.TheYasang(g.yabzang)KagyuwasfoundedbyZarawaKaldenYesheSenge(?
1207 d.), a student of Phakmo Trupa, and his disciple Yasang Chje Chkyi Mnlam
(11691233).YasangChjefoundedtheYasangorYamsang(g.yambzang)monastery
in1206C.E.andthenameofthelineagecamefromthat.

5. The Trophu (khro phu) Kagyu was founded by Rinpoche Gyatsa, nephew and a
student of PhakmoTrupa,andhisdiscipleTrophuLotsawaChampaPal(11731225).
Trophu Lotsawa founded the Trophu monastery and institute in the Tsang region of
centralTibetandthenameofthelineagederivesfromthis.

6.TheShuksep(shuggseb)KagyuwasfoundedbyGyergomTsultrimSenge(1144
1204), who was a student of Phakmo Trupa. He founded the Shuksep monastery in

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1181 C.E., in the Nyephu area in the Chushur region of central Tibet, from whence
comesthenameofthelineage.

7. Yelpa (yel pa) Kagyu was founded by Yelpa Drupthop Yeshe Tsekpa (century?)
whofoundedthemonasteriesinYelphuk.

8.Martsang(smartshang)KagyuwasfoundedbyMartsangSherabSenge,astudent
ofPhakmoTrupa.

ShangpaKagyu

TheShangpaKagyu,oneofthemainKagyulineages,wasfoundedbythegreat
yogi,KhyungpoNyaljor(9781079).KhyungpoNyaljortraveledtoNepalwherehemet
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
vajrayanateachings.KhyungpoNaljorsmainteachersareSukhasiddha,Rahulagupta
and Niguma, the consort of Naropa. When he returned to Tibet, he received the
monasticvowsfromtheKadampamaster,LangriThangpa.
KhyungpoNaljorestablishedmanymonasteriesintheregionsofPhenyuland
the Shang area of the Tsang region of Tibet, and therefore, the lineage he founded
cametobeknownastheShangpaKagyu.Hecontinuedhisactivitiesofteachingand
propagating the Shangpa Kagyu lineage for over thirty years in Tibet. He had many
studentsandpasseddownthelineagehereceived,whichcontinuestoday.
SomeofthemainpracticesoftheShangpaKagyulineageareChakrasambhava,
Hevajra,Mahamaya,Guhyasamaja,theSixDoctrinesofNiguma,Mahamudra,theSix
armed and the White Mahakala, and others. Jamgon Kongtrul the Great made a
tremendousefforttoreviveandpreservethelineageoftheShangpaKagyu,whichis
nowflourishinginTibetandoutsidethroughtheblessingsandaspirationsofJamgon
KongtrulandtheSixteenthKarmapa.TwoofthemaincontemporaryShangpaKagyu
mastersaretheVeryVenerableKaluRinpoche(190589)andBokarRinpoche.

KagyuseatsinTibetandinexile

TheoriginalseatofMarpaLotsawaisintheLhodrakregionofsouthernTibet.
Nottoofarfromthere,onecanstillseetheninestorytowerbuiltbyhisheartdisciple,
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,theheartdiscipleofMilarepa,builthismonasteryatDhaklhaGampo,inthe
areaofDhakpoinsouthernTibet,whichbecamethefirstmonasticseatoftheKagyu
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
developedmonasticseatsthroughoutTibet.OneoftheprincipalseatsistheTsurphu
Monastery,intheTlungvalleyofcentralTibet,foundedbytheFirstKarmapaDsum
Khyenpa(11101193).ThisbecameoneofthemostimportantseatsoftheentireKagyu
lineage,andwasmaintainedthisplacethroughoutthecenturies.Inexile,HisHoliness

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the16thGyalwangKarmapafoundedtheRumtekMonasteryinSikkim,India,which
hasbecomethemainseatandthemostimportantplacefortheKagyulineageinexile.
SomeoftheothermostimportantcontinuouslymaintainedseatsoftheKagyu
lineage are: Drikhung Thil Monastery, in the Drikhung regrion of central Tibet,
foundedbyDrikhungKyopaJiktenSumgn,theprincipalseatoftheDrikungKagyu
(inexile,H.H.DrikungKyabgonfoundedtheDrikungKayguInstitute(JangchubLing)
in Sahastradhara, Dhera Dun, India); Namdruk Monastery, in central Tibet, founded
byDrupchenLingrepaandTsangpaGyare,andDrukSangngakChlinginsouthern,
foundedbyKunkhyenPemaKarpo(15271592),thetwoprincipleseatsoftheDrukpa
Kagyu (in exile, Druk Thubten Sangag Choeling, in Darjeeling, India, founded by
Thukse Rinpoche and H. H. Drukchen Rinpoche); Palpung Monastery in the Derge
regionofeasternTibet,foundedbytheeighthTaiSitupa,ChkyiJungney(17001774)
in 1727 C.E., one of the most important Karma Kagyu seats in Kham (in exile, the
PalpungInstitute,Bir,HimachalPradesh,India,foundedbyH.E.the12thTaiSitupa
Rinpoche); Tsandra Rinchen Drak in the Derge region of eastern Tibet, founded by
JamgonKongtrul(18131899)theGreat(inexile,PullhahariMonasteryinKathmandu,
Nepal,foundedbyH.E.3rdJamgonKongtrulRinpoche(19541992));ChgarGongin
Tsurphu, central Tibet, founded by the lines of Goshir Gyaltsabpa incarnations (in
exile, Palchen Chkhor Ling in Ralang, Sikkim, India, founded by H.E. 12th Goshir
GyaltsapaRinpoche).
Many of these monasteries were destroyed either in 1959, during the
communistinvasionofTibetorlateratthetimeofCulturalRevolution.Theyhavenow
beenrebuiltinfullorinpartwiththehelpoflocaldevotedTibetansaswellassupport
from the buddhist communities in China, or outside. The masters from these
monasteries have also established their exile seats in India, Nepal, and Bhutan, from
where they preserve the lineage and train younger generations of lamas and
reincarnatemasters.

HeadoftheKagyulineage

HisHolinesstheSixteenthGyalwangKarmapahasbeentheheadoftheKagyu
lineage in Tibet and in exile India. His reincarnation, His Holiness the Seventeenth
Gyalwang Karmapa Ogyen Trinley Dorje, was born in Lhathok region of Kham in
eastern Tibet and received his initial education in the Kagyu tradition at Tsurphu,
Tibet.
HisHolinessfledthecommunistcontrolofTibetinJanuary2000.
He is currently residing in Dharamsala, Himachal Pradesh, India, and is
continuing to receive the full lineage transmissions and education from the senior
disciplesofHisHolinesstheSixteenthGyalwangKarmapa.

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TheGoldenRosary

MarpaLotsawa
ForefatheroftheKagyuLineage

The forefathers in the Kagyu lineage are known as the Golden Rosary. The
lineage of the Kagyu emphasizes the continuity of oral instructions passed on from
mastertostudent.
This emphasis is reflected in the literal meaning of Kagyu. The first syllable
KareferstothescripturesoftheBuddhaandtheoralinstructionsoftheguru.Ka
hasthesensebothoftheenlightenedmeaningconveyedbythewordsoftheteacher,as
well as the force that such words of insight carries. The second syllable gyu means
lineage or tradition. Together, these syllables mean the lineage of the oral
instructions.
AttherightisadetailedlistoftheGoldenRosaryfigures.Eachnameisclickableand
takesyoutofurtherdetailsonthemainfiguresofthelineage,includingthelineageof
the Karmapas. Below is a short synopsis of the Kagyu lineage and a brief remark on
someofthegreatfounderswhoestablishedthisancienttraditionandpasseditonfrom
mouthtoearforsomanycenturies.

KagyuLineage
The Kagyu Lineage traces its origin back to the historic Buddha, Shakyamuni
throughMarpa,thegreattranslatorandyogi,whobroughttheunbrokenlineagefrom
IndiatoTibet.

MarpaTheTranslator
Marpa first trained as a translator under Drogmi Yeshe (9931050), and then
traveledthreetimestoIndiaandfourtimestoNepalinsearchofbuddhistteachings.
He is said to have studied with a hundred and eight masters and yogis, but his
principalteacherswereNaropaandMaitripa.

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TilopaAndNaropa
From Naropa, Marpa received the lineage of tantric teachings called the Four
SpecialTransmissions(bKababsbzhi):theyogasof1)illusorybodyandtransference
of consciousness, 2) dream, 3) luminosity, and 4) inner heat. Naropa obtained these
teachings directly from Tilopa (9881069), who in turn had received them from two
originalsources,calledthedirectandindirectlineage.
ThedirectlineageandoriginalsourceoftheteachingswasBuddhaVajradhara.
TheindirectlineagecomesfromfourmainteachersofTilopacalledthefourspecial
transmission lineages. Both Tilopa and Naropa are some of the greatest panditas,
scholars, and siddhas, accomplished saints, of Nalanda, the famous Buddhist
universityofancientIndia.

Milarepa
MarpabroughttheselineagestoTibet,passingthemontohisprimarydisciple
and lineage holder, Milarepa (10401123), the most renowned and accomplished of
Tibets tantric yogis, who achieved enlightenment in one lifetime. Milarepa held the
lineageandtraditionofthePracticeLineage.
SomeoftheothergreatstudentsofMarpawereNgogChokuDorjey,Tsurton
WangeyandMetonChenpo,whoheldtheMarpastraditionoftheTeachingLineage.
Thisishowthetwogreatsystemsofthepracticelineageandtheteachinglineagewere
foundedinKagyulineage.

Gampopa
The great master Gampopa (10841161), also known as Dakpo Lhaje, and
Rechungpa (10841161) were the principal students of Milarepa. Gampopa was
prophesized in thesutrasbyBuddha.Hepioneeredinestablishingtheframeworkof
the lineage by unifying Milarepas Mahamudra lineage with the stages of the path
traditionoftheKadampalineage.ThislineageandtraditionisknownastheDhakpo
Kagyu.
Gampopa had three heart disciples: Dsum Khyenpa, Phakmo Drupa and
SaltongShogom.DsumKhyenpa(11101193),alsoknownasKhampaUsey(literally,
thewhitehairedKhampa),becameknownastheFirstKarmapa,whoestablishedthe
KarmaKagyulineage.

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TheKarmaKagyuLineage

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TheKarmaKagyulineage
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Nagarjuna(645)

Shawaripa(657)

Maitripa

Tilopa(9881069)

Naropa(10161100)

Marpa(10121097)

Milarepa(10521135)

Gampopa(10791153)

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1er DusumKyenpa(11101193)

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SituDrognRetchn(11481218)

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Pomdrakpa(11701249)

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2e KarmaPakshi(12031283)

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UrgyenRinchenPel(12301300)

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RangjungDordge(12841339)

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YungtonShikpo/DordgePel(12961376)

4e RolpeDorge(13401383)

KhachoWangpo(13501405)2eShamarpa

5e DeshinChkpa(13841415)

RatnaBadra/RikpeRaldri(14061452)3eShamarpa

6e TonwaDeunden(14161453)

PengarJampelZangpo(1400)

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GouShihPaljorDondrup(14271489)1erGyaltsabR.

7e ChodrakGyamtso(14541506)

SangyeNyenpaTashiPeljor(14571525)

8e MikyDorge(15071554)

KonchoYenlak(15261583)5eShamarpa

9e WangchukDorge(15551603)

ChokyiWangchouk(15841629)6eShamarpa

10e ChoyingDordge(16041674)

YesheNyingpo(16311694)7eShamarpa

11e YesheDorge(16761702)

CheukyiDeundroup(16941735)8eShamarpa

12e JangchoubDorge(17031732)

ChokyiJungne(17001774)8eSituR.

13e DoudulDorge(17331797)

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ChdroupGyamtso(17421792)10eShamarpa

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PemaNingWangpo(17741853)9eSituR.

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14e TeckchokDorge(17981868)

LodroTaye(18131899)1erKongtrulR.

15e KhakyabDorg(18711922)

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PemaWangchok(18861952)11eSituR.

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Kyentseser(19041953)2eKongtrulR.

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16e RangJoungRikpiDorg(19231981)

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NorbuDeundroup(1870)LamadeKaluRinpoch

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RangJungKunkhyab(19041989)KaluRinpoch

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BokarDorgChangWang(19402004)

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PemaDyNyinche(1954)12eSituR.

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17e OrgyenTrinleDordge(1985)

DrinchenTsaWaiLama(Vajaradhara/DorgeTchang)

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KagyuSamyeLingthangkaof,byMasterArtistSherapaldenBeru

The Kagyu lineage originates in the Buddha. Through an unbroken succession of enlightened
masters,ithaspreservedperfectlyintactthefinestoftheoriginalBuddhismofIndia.Itsteachings,taken
fromIndiatoTibetinthe11thcenturyhavebeenmaintainedonthesnowcappedroofoftheworlduntil
thelatterhalfofthiscentury.Nowtheyarepresentineverycontinent.
In these pages, wewillexploretheancientIndianlineageswhichformtheKagyutradition,
theircontent,theTibetantransmissionoverthepast900yearsandtheparticularroleplayedbythe
Gyalwa Karmapas, the first and foremost reincarnate lamas of Tibet, whose profound and widespread
spiritualinfluencehasmarkedTibet,China,MongoliaandmanyHimalayankingdomsoverthatperiod.

TheTibetanPatriarchsoftheKagyuLineage

Marpa was the Tibetan who spent over 20 years in India, studying under the
greatmastersNaropaandMaitripa,inordertobringtheKagyuteachingstoTibet.
The wealth of yogic and mahamudra teachings he gathered, mastered and
translated were transmitted in their entirety to Jetsun Milarepa, famous for his
arduouspracticeinicymountaincaves.
His main disciple was Gampopa, the emanation of a very great bodhisattva.
Gampopa combined the special teachings of Marpas lineage with those of the
KhadampatraditionandestablishedthefirstKagyumonasteryinTibet.
Ofhisfourmaindisciples,themostillustriouswasthefirstGyalwaKarmapa,
DusumChenpa,anemanationofBuddhaactivityitself.
Since then, Karmapas have emanated 16 more times in Tibet to assure the
integral transmission of the lineage, i.e. the Kagyu teachings of mahamudra and the
sixyogas,aswellasthoseofalltheotherlineageswhichhavesincebeenintegratedin
theKarmaKamtsangtradition.

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TheSpiritualContentoftheKagyuLineage

Marpa, the Tibetan founder of the Kagyu lineage, had been told by his guru
Naropa that the lineage would grow stronger and stronger, from generation to
generation.
He compared to snow lions and garudas, whose offspring grow up stronger
than their parents. Naropas phophecy turned out true, as the yogas and tantras he
taught Marpa became complemented by the complete mahamudra meditation
teachingsfromSaraha.
Gampopa combined all these teachings with the mainstream hinayana and
mahayanateachingshehadmasteredthroughtheKhadampatradition.
Then,successiveKarmapasintegratedotherlineagesintotheKagyu.
Abriefsummaryofthecontentisgivendiagramaticallybelow.

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INTRODUCED

MASTER
Buddha Vajradhara

Samatta & vipasyana aspects of

(Ratnamati)

Mahamudra

Saraha
Tilopa

Dohas

(988-1069)

Father, mother & Non-dual tantras,

(tummo, ilusory body, dream, clarity, bardo,
powa), dakini teachings, 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), Monasticism (vinaya)

Gampopa (1079-1153)
Rechungpa

Formless dakini teachings

st

1 Karmapa : Dusum Khyenpa (1110-1193)

Widespread use of 'mani', Mahakala

Drogn Rechen (1148-1218)

3 Vajras lineage

Pomdrakpa (1170-1249)

"Peacemaking" (Ch), astrology,

Kalachakra view, Nyingmapa nyingtik

2nd Karmapa: Karma Pakshi (1203-1283)

Drubtob Urgyenpa (1230-1300)

3rd Karmapa : Rangjung

Dorje (1284-1339)

Many Nyingma linages

Gyalwa Jungtnpa (1296-1376)

4th Karmapa : Rolpe Dorje (1340-1383)
2nd Shamarpa :
5th Karmapa:

Kach Wangpo (1350-1405)

Dezhin Shegpa (1384-1415)

6 Yogas of Niguma, Mahakala dance

Rinchen Zangpo (Ratnabhadra) (c. 1400)

6th Karmapa: Thongwa Donden (1416-1453)

Jampal Zangpo Pal. Dn.(1427-1489)

Logic system of Dignaga / Dharmakirti

7th Karmapa: Chodrag Gyatsho (1454-1506)

Zhentong view of voidness (Jonangpa)

Tashi Paljor (1457-1525)

8th Karmapa,

Mikyo Dorje (1507-1554)

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472

Marpa
Imagesculpteparle10eKarmapa

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MarpaLotsawa
1stTibetanPatriarchoftheKarmaKagyuLineage(10121097)

is considered to have been an emanation of Hvajra, one of the profoundest

vajrayanaaspectsofthebuddhamind.Hvajraisawrathfulform,oftendepictedwith
aconsort.Hisaspectofenlightenmentconveysmahamudra,theheartessenceofallthe
Buddhistteaching.
Marpashumanmanifestation,likeHevajra,wasadauntingandwrathfulone.
Never a monk, he lived with his consort, Damema (whose name, tellingly, is the
TubetantranslationofNairatmya,Hevajrasconsort,andmeansnonego).Marpawas
responsible for conveying the mahamudra teachings from India to Tibet. He is
therefore the Tibetan founder of the Kagyu lineage, which is often called the Marpa
Kagyu in his honour. 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
TibetanculturesheisknownasMarpaLotsawa:MarpatheTranslator.
Hewasbornin1012inthesouthernpartofTibetknownasLhodak.Hisfather
wasWangchukOserandhismotherGyamoSaDode.Hewasoneoffoursons.From
birthMarpawasverystrongofcharacter,powerfulinpresenceandfullofenergy.His
overwhelming, natural magnetism made even his own parents unable to look him
directlyintheeyes.
Hisclarityofmindandinnatewisdomshowedevenasachild.Heunderstood
and immediately memorised whatever his first teacher, Lugyepa, taught him. His
presence is said to have been not only awesome but also quite aggressive. The local
villagers were frightened of him and kept their distance. This aggressiveness, fearful
appearance and unpopularity led his father to send him far away to continue his
education, to a teacher known as Drokmi the Translator. Marpa learnt Tibetan
grammar, 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. Marpa then

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returned home. He had decided to go to Nepal for further study, even though the
journeywouldbelong,hard,anddangerous.
Hepersuadedhisfathertogivehimhisshareofthefamilywealth,inreturnfor
apromisetostayforeverawayfromthefamilyandthevillage.HetraveledtoNepal
and remained there for some three years (near presentday Parping), learning more
aboutIndiaanditslanguages.
He also heard of Naropa, one of the most famous scholars and masters of
meditation, who was living in India and determined to go to him. It was a difficult
business traveling from small kingdom to small kingdom in India (which was not a
singlecountryatthetimebutmanyindependentareasruledbylocalrajas).
Therewerethieves,wildanimalsandcustomsofficerswhodemandedheavy
tolls before giving the right to leave a territory. Despite all these difficulties, Marpa
prevailedandmethisteacher,studying16yearsand7monthsathisfeet.Forsome40
years, of which half were spent traveling in India, he translated the teachings he
discoveredintoTibetan.
Moreover, he practiced them until full attainment of their meaning was
achieved.Thismadehimabletotranslatethemineverysense,acrossculturalbarriers,
inawaywhichwouldimplantthemauthenticallyintotheirnewland.Becauseofthe
hardships that Marpa was willing to go through, all the Kagyu traditions and
teachingswenttoTibetandarenowfillingtheworld.Withouthimtheywouldnotbe
available;withouthimtheKagyutraditionwouldnotexist.Inall,MarpavisitedIndia
threetimes.

Part2
Marpas first visit to India was marked by a strange relationship with a
sometime traveling companion, Ngo the Translator. Having different karmas, they
were attracted to different teachers but sought out similar teachings (Guhyasamaja,
Hevajra etc.). From time to time they met to compare notes. In the end, Marpas
understandingandinnerrealizationalwaysprovedsuperior.
TheyaccompaniedeachotherforsomeofthewaybacktoTibet.Ngo,jealousof
his companion, conspired to have Marpas sacred texts and translations fall
irretrievably into a large river they were crossing by boat. This proved a powerful
momentforMarpa,whoatoneandthesametimesawtheworkofmanyyearslostina
fewsecondsbutalsoknewthattherewasnolosssinceheheldalltheteachingsinhis
heartandhadachievedrealisationoftheirinnermostmeaningthroughmeditation.
Marpa had needed to return to Tibet to disseminate some of the teachings he
hadgatheredinIndiaandwhichhadnotyetreachedTibetatthetime.Healsoneeded
to raise funds, to give to his Indian gurus on behalf of the Tibetan people, thereby
involvingthemkarmically/dharmicallyinhishistoricjourneys.Overthisandhisother
twovisitstoIndia,Marpastudied,perfectedandbroughtbacktoTibetthefollowing
teachings,amongothers:

thesamatta&vipasyanaaspectsofmahamudra
thedohas(profoundspiritualpoems,sungasinstruction)
thefather,mother&nondualtantrasoftheanuttarayogatantraclass,

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someofthe9formlessdakiniteachings,
the6yogasofNaropa(tummo,ilusorybody,dream,clarity,bardo,powa)
thepowadrunjukteachings
mahamudraasasynthesisoftheabove
He received these from gurus Naropa, Maitripa, Sukhasiddhi, Kukuripa and
others.
MarpahadalreadyvisitedIndiatwicewhenthedakinispredictedthathemust
visitIndiaagain,toreceivetheformlessdakiniteachingsfromNaropa.
This coincided with a powerful dream that his disciple (Milarepa) had,
concerningaspecialformofconsciousnesstransference(powa).Marpadidnothave
teachingsonthisandknewheshouldgetthemfromNaropa.ButMarpawasbynow
quiteoldandhisstudentsinTibetwereveryconcernedabouthisundertakingsucha
rough journey. Since he was not very strong or in very good health, they suggested
thathemightsendhisson,DharmaDode,inhisplace.Notlisteningtotheadviceof
hisstudents,MarpaleftTibetforIndia,accordingtothepredictionsofthedakinis.On
his way, he met great master Atisha, who told him that Naropa had already left (a
euphemismlikepassedaway).
HegaveMarpanohintastothepurerealminwhichNaropacouldbefound.
Atisha proposed that Marpa accompany him to Tibet, as his interpreter, but Marpa
declined. When the latter arrived in India, he met friends and senior disciples of
Naropa,whotoldhimthatNaropahadjustdisappeared,againsuggestingthathehad
passed on, in a rainbow body, to another realm. One after another, they expressed
theiropinionthatMarpahadsuchdeepfaithanddevotionforhisguruthathemight
beabletomeethimagainifhelookedforhim.Marpasaughthisteacher,withoutany
clear idea of where he was or how to find him. He began searching in some very
remoteregions.
ThenatonepointherecognizedthefootprintsofNaropaonarock.Thisfilled
him with new confidence and devotion. Making prayers and supplications, he went
once again in search of Naropa. Inhis search, Naropa appeared under many guises,
each designed to confront Marpa with whatever preconceptions about reality and
goodandevil still remained, preventing his mind from experiencing total, perfect
enlightenment. Once, Marpa came near a tree known as ashik and saw a vision of
Naitarmya,theconsortofHevajra.Theimageofherintheashiktreewasasclearasa
mirror,asweretheprecisegarlandsofswirlingmantrasatherheart.

Part3
HefinallymetNaropa,adornedwithsixornamentsofbone,onthesummitofa
cliff.HavingsearchedforNaropaforsolong,filledwithjoyatfindinghim,heclimbed
upandembracedhimimmediately.NaropawasdelightedtoseeMarpa,andtoldhim,
IamnowgoingtorevealateachingthatisunknownintheLandofSnows,Tibet.You
aretheonechosentotakethispreciousteachingtothere.
Uponhearingthat,Marpaofferedallthegoldthathehadbroughtwithhimto
Naropa.AlthoughNaropasaidthathehadnorealuseforgoldanymore,Marpastill
insisted that he should have it, on behalf of the Tibetan people, in return for the

477

valuable teaching that he was going to give to Tibet. Taking all the gold dust in his
hands,Naropathrewitintheair,intheforest,anditfelleverywhereontheground.
AsNaropathrewthegoldanditscattered,Marpafeltalittleregretaboutthis
action,probablybecausehehadhadsomuchhardshipingatheringandbringingsuch
avaluablequantityofgold.Naropaseemedtobereadinghismind.Withasmileonhis
face,heopenedhispalmsandallthegolddustthathehadthrownintheairwasnow
again in his hands. Not only that, but Naropa pointed his finger, and at that very
moment,thegroundwheretheyweresittingwastransformedintosolidgold.Having
done that, Naropa said to Marpa, Now you must be hungry. Lets eat something.
Andsosaying,Naropagazedupinthesky.Atthatmoment,fromtheskyfellahuge
fish, whose body was filled inside with tsok (feast offerings). Naropa told Marpa it
camefromtheheavenlyrealmwhereTiloparesided,anditcameasaheavenlygift,a
blessingfromTilopa.Sotheyenjoyedthefeastoftsok,andastheydid,Marpasinner
strength, wisdom, and realization matured, simply by enjoying the offering from
Tilopa from the heavenly realms. Having taken and enjoyed this blessing, Marpa
experiencedasignificantrenewalofhisvitalenergies.Hebecamestrongerandmore
youthful,physicallyobtainingallhisoldstrengthsback,andhewasnolongerfeeling
theweaknessofhisoldage.
NaropathenaskedMarpatopurifyhimselffurtherbytakingabathinthesmall
riverthatwasnearby.Marpawenttheretobathe.Hetookoffallhisclothes,including
averypreciousmandalaprotection(yantra)thatheworearoundhisneckasablessing.
Heleftitontopofhisclothes,andwentintotherivertobathe.Atthatmoment,ablack
crow swooped from the sky, took his mandala blessing into its beak and flew away
with it. Naropa, seeing that Marpas blessing wasbeingtakenawaybyablackcrow,
pointedhisfingeratthebird.Boththecrowandtheblessingfelltotheground.This
wasasymbolicomenthatMarpawasgoingtoexperiencesomenegativeobstaclesand
hindrances, not only for himself but also for the lineage of transmission, the
mahamudra. It foretold that this transmission would experience some unfavorable
circumstances. Naropa promised Marpa that these obstacles he would experience
would be eliminated through his special blessing, which he gave Marpa. With that
promise,Marpasguruonceagaingavehimalltheempowermentsthathehadalready
givenhimbefore,torefreshthememoriesofhisteachings.Inadditiontothat,hegave
averyprofoundteachingthathehadneverrevealedtoanyonebefore:theSixYogasof
Naropa.

Part4
Naropa then said, Now, Marpa, your realization is entirely equal to my
realization. There is no need for you to obtain further instructions or empowerments
from me. You must go back to Tibet as my regent, and spread and cultivate this
lineage.
Shortly after, Naropa tested Marpa, by summoning him early in the morning.
Marpa found himself confronted by Naropa, his guru, and, in the sky, a perfect
presenceinrainbowlightofhisyidam,Hevajra,vividlypresentandpreciseinevery
detail. Naropa ordered Marpa to prostrate and said he must choose whether to
prostratetoNaropasbodyortheskymandala.MarpachosethelatterbutthenNaropa
simplydrewtheentiremandalaintohisownheartchakra,showingittobenomore
thanhisemanation.ThroughthisslightmistakeonMarpaspart(underestimatingthe

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significance of the human gurus presence), Naropa predicted that, although Marpa
had seven sons, there would be no continuity of his family in the future, just as no
flower could grow in the sky. However, Naropa predicted that the lineage flowing
from Marpa, through his disciples, would continue into the future, and that each
successive lineage holder and his students would be brighter and have greater
opportunity to achieve realization. And when he heard that Marpas student was
Milarepa,andthatMilarepahadhadthedreamaboutpowadrongjuk,heimmediately
foldedhishandstogetherinagestureofreverenceandrespect,andbowedtowardthe
directionofnorthernIndia.Naropapredictedthatwheretherearebeingslivinginthe
wombofdarkness,Milarepawouldbelikethesunradiatinguponthestainlesssnow,
removing the darkness. It is said that because of this gesture of profound respect, all
thetreesthereseemtoalsobowinthatdirection.
The precition about his son (Dharma Dode) not continuing his spiritual line
devastatedMarpa.IttriggeredtheobstaclesthatNaropahadforeseenwhenthecrow
stole the yantra. Marpa went through a period of powerful illness which lasted for a
year.However,withtheblessingofhisguruandthatofhishisdharmabrothersand
sisters,Marpareturnedtohealthandconfidenceandwasevenstrongerthanbefore.
BeforereturningtoTibetandinhonorofhavingreceivedthedakiniteachings,
the powa drongjuk teachings, these final blessings and empowerment as regent from
Naropa, Marpa offered a great feast. With all these extra and very precious teaching
fromhisgurus,MarpareturnedtoTibet.AlthoughthejourneythroughIndiatoTibet
wasverydangerous,becauseofhisdeterminationandcouragehewasabletoreturn
safely. On the way, he had very significant and powerful dreams of gurus Maitripa
and Saraha. From the former, Marpa received, twice, complete transmission of the
samattaandvipasyanaaspectsofmahamudra.
OnhisreturnMarpagavemanyteachings.Hewasespeciallytryingtospread
the teaching of ejection of consciousness, of which he had the very special
transmission.Marpadidnotgatheragreatnumberoddisciplesaroundhimanddid
not become a widely popular guru. He remained a shorttempered and aggressive
teacher,andnotmanystudentslikedhim,andnotmanybelievedinhisrealizationand
his accomplishment. His teaching was a question of quality rather than quantity and
his disciples were extremely gifted. When Marpa was passing away, he performed
manymiracles.
And after he passed into parinirvana, his transmissions became very widely
cultivatedandspreadaroundTibet.Onlythendidthepeopleinhisvillageandother
villages realize what a highly realized and important person Marpa really was; only
thendidtheystarttodevelopprofoundfeelingsforhim.Afterhispassing,therewere
fourstudentswhocontinuedtospreadMarpasteachingsveryactively.

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MarpaLotsawa

(10121097)

Marpa wa born in the southern part of Tibet known as Lhodak. His fathers
name was Wangchuk Oser and his mothers name was Gyamo Sa Dode. Marpa was
born in 1012, and he was one of four sons. From birth Marpa was naturally very
powerful, and he displayed many energies and strengths. Just as the nature of fire is
warmth,thenatureofMarpawastobepowerful.Asafiregrows,itswarmthincreases;
andasMarpagrew,hispowertooincreased.Hisnaturalmagneticpowerwassogreat
thatevenhisownparents,iftheylookeddirectlyintohiseyes,wereunabletobearthe
feelingofstrengthcomingfromhim.
Whenhewasyoung,hewassenttoateachernamedLugyepatostudy.Again,
Marpasunderstandingandwisdomwassoprofoundthatwhatevertheteachertaught
himononeday,hewouldknowbyheartthenext.Sointhatmannerhesurpassedhis
ownteacher.
Not only did Marpa look fearsome, he was also quite aggressive. His natural
lookofpowerandstrengthsofrightenedallthepeopleinhisvillagethathewasnot
welcomeinmanyhomes.Infact,theonlypeopleMarpacouldvisitinhisvillagewere
histeacherandhisonefriend.Alltherestdevelopedafearofthemagneticpowerthat
Marpadisplayed,andtheywouldnotwelcomehim.
Owing to his aggressiveness and fearful appearance, and the resultant
unpopularity of Marpa in the village, his father felt it best to send him to a different
area to be educated. And so he was sent far from where he wasborn, to a teacher
known as Drokmi Lotsawa, the Translator. From him Marpa was to learn Tibetan
writing and reading, poetry, drama, and so forth. Marpa studied under Drokmi the
Translatorforfifteenyears,andbecameamasternotonlyintheTibetanlanguagebut
intheSanskritlanguageaswell.

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Havingmasteredthoselanguages,Marpareturnedtohishomevillage,buthe
was not to stay long. He decided to go to Nepal for further study, even though the
journey from Tibet to Nepal was very long, hard, and dangerous. To help him get
there,hecollectedallthepossessionshecouldgetfromhisfriendandfromrelatives,
and made the journey. But when he reached Nepal he learned that one of the most
famousscholarsandmastersofmeditation,Naropa,wasinIndia.Sohesoughtoutthis
mostaccomplishedteacher.
Traveling in India at that time was full of hardship. The journey itself was a
hardship, and of course there was a good chance of meeting robbers and bandits. At
that time India was also divided into many states and kingdoms, all with different
kings; because of this, the biggest hardship was the problem with customs. To get
throughthecountry,onewasalwaysleavingonestateandabouttoenteranother,and
toentereachstateonehadtogothroughcustomsagain.Incustomstheywouldtake
anything valuable that one had, so by the time one reached ones destination, one
would probably be walking naked, so to speak, through India. You must go to visit
Indiatoknowaboutthis.
Despiteallthesehardships,Marpaprevailedandmethisteacher.Andbecause
ofthehardshipsthatMarpawaswillingtogothrough,alltheKarmaKagyutraditions
andteachingsbecameavailable,andareavailableinthesamewaynow.Withouthim
theywouldnotbeavailable;withouthimtheKagyutraditionwouldnotexist.
Atthatperiodoftime,whenMarpawastranslatingtheteachingsfromSanskrit
toTibetan,translatingdidnotmeanonlytheliteralwordforwordtranslation.Marpa
himself went through all the hardships of the practice and communicated in the
translation the experience of the teachings as well. He experienced it for himself. In
Tibetanthisiscalledtastingtherealization.Thenhemadetheteachingsavailablein
theirfullness.Inthatmanner,Marpareallystudied,worked,translated,andpracticed
foroverfortyyears,andmadeallthatheexperiencedavailabletoothers.
During that time in Tibet, no translators were allowed to give wordforword
literaltranslationsofteachings.Theyhadtofirstpractice,andreachsomerealizationof
the inner meaning of the teachings. Literal translations only gave one the shallow,
surfacemeaningsofwhatwastaught,whereastastingtheflavoroftherealization,as
the saying goes, gave the translator the real experience of the hard work and
fulfillment of the actual practice. Only then were the translators allowed to actually
translate,asthentheybroughtexperienceandunderstandingtothewords.Thanksto
the dedication and persistence of these past translators, many practitioners have
achieved realization from following their words, a further proof that the teachings
wereaccuratelytranslated,withtheinnermeaningconveyed.
MarpahadalreadyvisitedIndiatwicewhenthedakinispredictedthathemust
visitIndiaagain.Buthewasquiteoldatthistime,andhisstudentsinTibetwerevery
concernedabouthisundertakingsucharoughjourney.Sincehewasnotverystrongor
inverygoodhealth,theysuggestedthathemightsendhisson,DharmaDode,inhis
place.Notlisteningtotheadviceofhisstudents,MarpaleftTibetforIndia,according
tothepredictionsofthedakinis.
AsMarpajourneyedfromTibettoIndia,hemetLordAtisha,whosaidtohim
thatNaropahadalreadyleft.NowAtishausedaverypoliteformofthewordleft
so that it translated as passing away, and he gave Marpa no hint as to which pure

482

realm Naropa was currently in. Atisha then suggested that he could travel to India
withMarpaandhimselfbecomehistranslator.Butagainwithoutlisteningtoanothers
adviceorsuggestions,MarpawentontoIndia.
WhenMarpaarrivedinIndia,hemetfriendsandadvancedstudentsofNaropa.
When he asked where Naropa was, they told him that Naropa had justdisappeared,
again suggesting that he had passed on to another realm. They felt, though, that
Marpa,becauseofhisdeepdevotiontoandtrustinNaropamightbeabletomeethim
againifhelookedforhim.
SoMarpawenttoseekhisteacher,withoutanyclearideaofwherehewasor
howtofindhim.Hebegansearchinginsomeveryremoteregions.Thenatonepoint
herecognizedthefootprintsofNaropaonarock.Thisfilledhimwithnewconfidence
and devotion. Making prayers and supplications, he went once again in search of
Naropa.
He then came near a tree known as ashik and saw a vision of Dakmema, the
consort of Hevajra. The image of her in the ashik tree was as clear as a mirror, and
Marpasawthatatherheartwereswirlingmantras,allveryclear.ThenMarpapaidhis
respectsandmadesupplicationsandsaidhisprayers,butstillhedidnotremainatthe
tree, but went in search of his guru. Finally, on top of a big rock, he saw Naropa,
adorned with six ornaments of bone. Since he had been searching for Naropa for so
long,hebecamefilledwithjoy,andwenttohimontopoftherockandembracedhim
immediately.
NaropawasverypleasedtoseeandmeetwithMarpa,andhesaidtohim,At
thistimeIamgoingtorevealateachingthathasneverbeenintroducedinthesnowy
country of Tibet ever in the past. You will be the one who will take such a precious
teachingtoTibet.Uponhearingthat,Marpaofferedallthegoldthathehadbrought
withhimtoNaropa.AlthoughNaropasaidthathehadnorealuseforgoldanymore,
Marpa still insisted that he should have it in return for the valuable teaching that he
wasgoingtogivetoTibet.Takingallthegolddustinhishands,Naropathrewitinthe
air,intheforest,anditfelleverywhereontheground.AsNaropathrewthegoldandit
scattered, Marpa felt a little regret about this action,probablybecausehehadhadso
muchhardshipinbringingsuchpreciousgoldwithhim.Naropaseemedtobereading
hismind,andwithasmileonhisface,heopenedhispalms,andallthegolddustthat
hehadthrownintheairwasnowagaininhispalm.Notonlythat,butNaropapointed
his finger, and at that very moment, the ground where they were sitting was
transformedintosolidgold.
Havingdonethat,NaropasaidtoMarpa,Nowyoumustbehungry.Letseat
something.Andsosaying,Naropagazedupinthesky.Atthatmoment,fromthesky
fellahugefish,whosebodywasfilledinsidewithtsok(feastofferings).Naropatold
Marpa it came from the heavenly realm where Tilopa resided, and it came as a
heavenlygift,ablessingfromTilopa.Sotheyenjoyedthefeastoftsok,andastheydid,
Marpas inner strength, wisdom, and realization matured, simply by enjoying the
offeringfromTilopafromtheheavenlyrealms.
Having taken and enjoyed this blessing, Marpa once again experienced vital
energies. He became stronger and more youthful, physically obtaining all his old
strengthsback,andhewasnolongerfeelingtheweaknessofhisoldage.Naropathen
asked Marpa to purify himself further by taking a bath in the small river that was

483

nearby.Marpawenttheretotakeabath,andtookoffallhisclothes,includingavery
precious protection that he wore around his neck as a blessing, called a mandala
protection.Heleftthatontopofhisclothes,andwentintotherivertobathe.Atthat
moment, a black crow swooped from the sky and took his mandala blessing into its
beak and flew away with it. Naropa, seeing that Marpas blessing was being taken
awaybyablackcrow,pointedhisfingertowardthecrow,andatthatmoment,both
the crow and the blessing fell to the ground. Now this was a symbolic omen of
something in Marpas future. It seemed to say that Marpa was going to experience
somenegativeobstaclesandhindrances,notonlyforhimselfbutalsoforthelineageof
transmission, the mahamudra. It foretold that this transmission would experience
someunfavorablecircumstances.NaropapromisedMarpathattheseobstacleshewas
supposed to experience would be eliminated through his special blessing, which he
gaveMarpa.
With that promise, Marpas guru once again gave him all the empowerments
that he had already given him before, to refresh the memories of his teachings. In
addition to that, he gave a very profound teaching that he had never revealed to
anyone before, and that was called the Six Doctrines of Naropa. Naropa then said,
Now,Marpa,yourrealizationisentirelyequaltomyrealization.Thereisnoneedfor
you to obtain further instructions or empowerments from me. You must go back to
Tibet as my regent, and spread and cultivate this lineage. At that time Naropa
predicted that, although Marpa had seven sons, there would be no continuity of his
familyinthefuture,justasnoflowercouldgrowinthesky.
However,Naropapredictedthatthelineofthelineageholderwouldcontinue
into the future, and that each successive lineage holder and his students would be
brighterandhavegreateropportunitytoachieverealization.Andwhenheheardthat
MarpasstudentwasMilarepa,heimmediatelyfoldedhishandstogetherinagesture
of reverence and respect, and bowed toward the direction of northern India. Naropa
predictedthatwheretherearebeingslivinginthewombofdarkness,Milarepawould
belikethesunradiatinguponthestainlesssnow,removingthedarkness.Itissaidthat
becauseofthisgestureofprofoundrespect,allthetreesthereseemtoalsobowinthat
direction.
Having received such a blessing and empowerment, Marpa offered a great
feast.WiththepreciousteachingfromNaropa,MarpareturnedtoTibet.Althoughthe
journeythroughIndiatoTibetwasverydangerous,becauseofhisdeterminationand
couragehewasabletoreturnsafely.
Onhisreturn,Marpagavemanyteachings.Hewasespeciallytryingtospread
the teaching of ejection of consciousness, of which he had had a very special
transmission.Withtheaccomplishmentofthispracticeonecanenterintothephysical
bodyofanydeadbeing,andthenbecomethatbeing.
But as we mentioned, Marpa was not too successful during his lifetime at
accumulatingstudents.Heremainedashorttemperedandaggressiveteacher,andnot
many students liked him, and not many believed in his realization and his
accomplishment.
ButwhenMarpawaspassingaway,heperformedmanymiracles.Andafterhe
passed intoparinirvana,histransmissionsbecameverywidelycultivatedandspread
aroundTibet.Onlythendidthepeopleinhisvillageandothervillagesrealizewhata

484

highly realized and important person Marpa really was; only then did they start to
developprofoundfeelingsforhim.
After his passing, there were four students who continued to spread Marpas
teachings, or the transmission of Marpa. There were three students who emphasized
the learning of the skills that Marpa taught, and only one student, Milarepa, who
emphasizedmeditation,thepractice,theexperienceofMarpasteaching.
Milarepa was born in the year 1052 in the upper part of Tibet, in the state
knownasUpperTsang.HisfathersnamewasSherapGyaltsenandhismothersname
wasKargyen.Hisparentshadasonandadaughter,andMilarepawastheolderchild.
The life story of Milarepa has been put into many books now, and all the detailed
informationcanbefoundthere.ButinessencethemeaningofMilarepaslifewastobe
foundintheprogressofhislifeandisateachinginitself.
Atthebeginningofhislife,hisfamilyhadwealth,property,andland.Itdidnot
give them pleasure or happiness, but led him and his family to difficulties and
hardship. It is first a teaching on the meaninglessness of samsaric possessions. After
thedeathofhisfather,Milarepaslifebecameoneofpainandtorturedealtouttohim
at the hands of his own aunt and uncle. It is a tale that really brings many tears to
manybeings.Thisledtothenextlesson.Becauseof theterriblepunishmentinflicted
on Milarepa, he desired to seek revenge. He learned and performed feats of black
magicforthedestructionofmanybeings.Yethebecameagreatrealizedbeing,asaint,
because he found and followed the right guru, and through his guidance overcame
pastnegativeaccumulationsandbecamepurified.
We then go on to learn from Milarepas life that, in order to remove not only the
negativekarmaofthislifetimebutallthatwehaveaccumulatedthroughoutmanylifetimes,we
need to have determination, perseverance, and diligence in removing faults. Milarepa learned
the importance of persistence and diligence in following the teachers directions, and
theimportanceofdevelopingdeepdevotionfortheguru.
Milarepaslifewasalsoanexampleoftherewardsofdevotiontothepractice.
He never gave up, he never surrendered, he kept on practicing with a kind of
determinationandenthusiasmthatisnecessarytoactuallygetridofnegativekarma.
Thenfinallyheshowedthat,ifonedevelopsallthosequalities,meetingtherightguru,
havingdevotionandperseverance,withoutgivingup,itleadstothepositiveresultof
realization;itisnotsimplyawasteofonesselforenergyortime.Throughhispractice
Milarepa achieved realization, performed miracles, and eventually became the
strongestperson,comparabletothediamond.Byfollowingandstayingonthepathto
enlightenment,hereachedthecompletefruitionofhisgoal.Thisisasymbolicexample
toall.

ThisteachingontheLifeofMarpawasgivenbyKhenpoKartharRinpocheatKTD,Woodstock,NY,onMarch
2530,1986.ItwastranslatedbyChojorRadhaandeditedbyAndreaPrice.PartIappearedinDensalVol.8,No.1,
Winter1986/87;PartIIappearedinDensalVol.8,No.2,Spring1987;andPartIIIappearedinDensalVol.8,No.
3,Summer1987.

485

486

MarpaHisTeachings

Marpa

TheFourLetters

TheEssenceoftheGloriousSarahasMahamudra
BeyondActivityofMind

Onthisgloriousandauspiciousdayofthewaxingmoon,
Thespecialtimeofthetenthday,
Attheganacakrafestivaloftheviras
Thesonwhodoesnotstrayfromsamaya
You,theprinceofLogkyahaverequested
Singasongnotpreviouslyheard.
Ihavetravelledalongway
Andmybodyisoverpoweredbytiredness.
Sothissongisnotmelodiousorcaptivatingtotheheart.
Iamnotskilledinpoeticcomposition.
However,becausethereisnoonemoreimportantthanyou,
AndIcannotrefuseanimportantman
Iwillsingawondroussongwhichhasneverbeenheardbefore
AsongofthethoughtofthegreatBrahmin.
Youfollowersofsutraandtantra,whositontheseseats,
Pleaselistencarefullyandconsiderthisinyourheart.

Inthethirdmonthoflastspring,
IcameupfromcentralNepal.
Afterbeingontheroadtilllunchtime
IarrivedattheNepalicustomsoffice

487

Inacityofroughpeople.
Astheofficialsexploitanyonetheymeet,
AlongwithotherimprisonedTibetans
Iwasdetainedforseveraldaysunabletoresist.
Onenightwhiledreaminginalightsleep
Twobeautifulbrahmingirls,
Withmarksofnoblebirth,wearingasacredthread,
Smilingcoyly,andglancingoutofthecornersoftheireyes
Cameuptomeandsaid:
YoumustgotoSriParvatainthesouth!
Isaid:Ihavenevergonetherebefore
AndIdonotknowtheway.
Thetwogirlssaid:
Youdonotneedtodoanythingdifficult.
Weshallbearyouthereonourshoulders.
Theyseatedmeinapalanquinwithsilkfringes
Andlifteditintotheskylikeaparasol.
Likealightningflash,inaninstant
IdreamedthatIreachedSriParvatainthesouth.
Inthecoolshadeofagroveofplaksatrees
Onacorpseseat
SatLordSaraha,theGreatBrahmin.
Ihadneverbeforegazeduponsuchsplendourfacetoface.
Hewasflankedbytwoqueens.
Hisbodywasadornedwiththeceremonyornaments.
Hisjoyfulfacewassmiling.

Welcome,myson!Hesaid.
Seeingthelord,Ifeltunbearablejoy.
Thehairsofmybodystoodonend,andIcouldnotholdbackmytears.
Icircumambulatedhimseventimesandprostratedtohim.
Ireceivedthesolesofhisfeetonthecrownofmyhead.
Father,holdmewithyourcompassion,Isupplicated.

Heblessedmybodywithhis.
Ashetouchedthecrownofmyheadwithhishand
Mybodywasintoxicatedwithundefiledbliss.
Likeandelephantdrunkonbeer,
Anexperienceofimmovabilitydawned.

Heblessedmyspeechwithhis.
Bythelionsroarofemptiness,
Heutteredthemeaningofthefourletters.
Likethedreamofamute
Anexperienceofinexpressibilitydawned.

Heblessedmymindwithhis.
Irealisedthemeaningofthesimultaneouslyarisingdharmakaya.
Beyondcomingandgoing,

488

Likebeinginacemetery
Anexperienceofnonthoughtdawned.

Fromthevaseofprecioussong,
Thepurespeechofvajrabliss
Withthemelodyofbrahmaandinsymbolspeech
Hesangthevajrasongshowingthetruenature
Themeaningofanemptyskyfreefromclouds.
ThusIheardthisunbornutterance.

Namo!
Compassionandemptinessareinseperable.
Theunceasingflowofnaturalmind
Isprimordiallypurethusness.
Seeitlikespacemixedwithspace
Sincetherootremainsathome
Mindconsciousnessisimprisoned.
Asyoumeditateonthis
Nothingissewntogetherinthemind.
Recognisingthatthephenomenalworldisthenatureofmind
Thereisnoneedformeditationasantidote.
Thetruenatureofmindisbeyondthought
Sosettleinthisuncontrivedstate.
Ifyoucanseethismeaningyouwillbeliberated.
Likealittlechild,withthebehaviourofsavages
Eatfleshandbeacrazyman.

Belikeafearlesslion.
Lettheelephantofmindgofree.
Seethebeeshoveringamongtheflowers.
Notviewingsamsaraaswrong.
Norstrivingtoattainnirvana.
Thewayofordinarymind
Istorestinuncontrivednowness.
Donotthinkofactivities.
Donotclingtoonesideordirection,
Lookintothespaceofunelaboration.

Theexhaustionofdharmasistheessentialtruth,
Thesummitofviewsismahamudra.
Thissymbolicmeaningwhichcapturestheveryessenceofmind
IhearddirectlyfromtheGreatBrahmin.

AtthatinstantIawoke.
Iwascaughtbytheironhookofthisunforgettablememory.
Withintheprisonofunawareness,
Isawthevisionofthewisdomofawareness,
Likethesunrisinginacloudlesssky,
Clearingthedarknessoferror.

489

EvenifImettheBuddhasofthethreetimes
Iwouldhavenothingtoaskthem.Ithought.
Whenthisdecisiveexperienceofmindarose
Mentalfunctionswereexhausted,howwondrous!

Ema!Thepropheciesofdevatasanddakinis,
Andtheprofoundwordsoftheguru,
AlthoughIhavebeentoldnottodiscussthem,
TonightIcannothelpbuttalkofthem,
Exceptforthisveryoccasion
Ihavenotdiscussedthisbefore.
Listenwithyourearsandrepeatitlater.

Iamaman,whohastravelledalongway
Withoutfriendsorrelatives.
Nowwhenmybodyisweary,
Son,whatyouhavedoneisinmymind.
Iwillnotforgetthis,itisheldstronglyinmymind.
Mydearfriendyoukindnessisrepaid.

Thelordswhodwellabove,thegurus,
Thebestowersofsiddhi,thedevatas
Theremoversofobstacles,dharmapalas,
Maythese,please,notbeangrywithme.
Maytheyforgivemeifthereisanyerror.

(TranslatedintoEnglishbythelaymanJampaThaye.)

490


Marpa

RealisationofDreamsandMind

LordPaindapa,youwhopracticeyogicdiscipline!
Yournamehasbeenprophesiedbythedevas;whatagreatwonder!

UnderthehandofgloriousAdvayalalita
Arethevajrabrothersandsisterswhosemindsdonotdiffer.
HeadedbySriGunamati,
Dakaswhoaresittingintherighthandrow,listentome!

Afterthem,thesecretyoginis,
HeadedbytheconsortSukhavajri,
Dakiniswhoaresittinginthelefthandrow,listentome!

Generally,allDharmasareillusion.
Dreamsareexaltedasspecialillusion.
Earlyinthenight,dreamsarisebornfromhabitualpatterns.
Thereisnothingwhatsoevertorelyonthere.
Atmidnight,thedeceptionsofMaraappear.
Oneshouldnottrustinthese.
Atdawn,therearepropheciesbythedevas.
Howwondrous,howgreatindeed!

Atthebreakofdawnthismorning,
Thegreatlordmasterappeared
AndtaughttheDharmawhichrevealedtheultimate.
ThisistheunforgettablememoryofwhatMaitripasaid:

Ingeneral,allDharmasaremind.
TheGuruarisesfrommind.
TheGuruisnothingotherthanmind.

491

Everythingthatappearsisthenatureofmind.
Thisminditselfisprimordiallynonexistent.
Inthenaturalstate,unbornandinnate,
Thereisnothingtoabandonbydiscursiveeffort.
Restatease,naturally,withoutrestriction.

Thiscanbeshownbysigns:
Ahumancorpse,anoutcast,adog,apig,
Aninfant,amadman,anelephant,
Apreciousjewel,abluelotus,
Quicksilver,adeer,alion,
ABrahman,andablackantelope;didyouseethem?Maitripaasked.

Therealizationofthetruthwasshownbythesesigns:
NotfixatedoneithersamsaraorNirvana,
Notholdingacceptanceorrejectioninonesbeing,
Nothopingforfruitionfromothers,
Mindfreefromoccupationandcomplexity,
Notfallingintothefourextremes,
Nonmeditationandnonwandering,
Freefromthoughtandspeech,
Beyondanyanalogywhatsoever.

ThroughthekindnessoftheGuru,Irealisedthese.
Sincetheexperienceoftheserealisationshasdawned,
Mindandmentaleventshaveceased,
Andspaceandinsightareinseparable.
Faultsandvirtuesneitherincreasenordecrease.
Bliss,emptiness,andluminosityareunceasing.
Therefore,luminositydawnsbeyondcomingorgoing.

Thistransmissionoftheinnate,thepithoftheview
Throughthesignmeaningswhichrevealtheunborn,
Iheardfromthegreatlordmaster.
ThereasonwhyIsingthesewords
Istheinsistentrequestofthehonourablelords.
IcouldnotrefusetheDharmabrothersandsisters.
Dakinis,donotbejealous!

Thus,thissongwassungfortheDharmabrothersandsistersheadedbyPaindapaattheRinchenTsul
monasteryinNepaltoshowthemeaningofthesignsofmahamudraasrevealedbyMaitripasappearance
inadream.

492


Marpa

PracticeDharma,andIwillbeHappy

In response to Milarepas request to return to his homeland, Marpa said, Oh

GreatMagician!Thereisnoneedfordoubtandhesitation.Iknowyouandyouknow
measwell.IfyouareabletopracticeDharma,Iwillalwaysbehappynomatterwhere
Iam,andyouwillalwaysbehappynomatterwhereyouare.Sobestrong!

ThenMarpasangthissong:

IsupplicatethelordGurus.

Son,whoseactionsareinaccordwiththeDharma,
MayyourbodyattaintheNirmanakayaBuddha.

Mayyourspeech,thevajrarecitation,bythetasteofamrta,
Attainauspiciouscoincidence,theSambhogakaya.

MaytherootofyourmindandthebranchofBodhi
BlossomintotheleavesoftheDharmakaya.

MaythecommandsoftheGuru,thevajraspeech,
Remaininyourheartwithoutbeingforgotten.

MaytheblessingsoftheYidamsandDakinis
Remainintherootofyourlife.

MaythesupportoftheDharmapalasandProtectors
Guardyouinseparably.

Maytheaspirationofprofoundauspiciouscoincidence
Beaccomplishedquickly.

493

MaythekindnessofallthosewhopracticetheDharma
Acceptyouinallthethreetimes.

AtthetopofSilmapassinTsang,
Thetwelvelocalgoddesseswillreceiveyou.

Tomorrow,alongtheroadside,asyoudepart,
TheDakasandDakiniswillseeyouoff.

Inthefatherland,inthehousesandfieldsyoulongfor,
YouwillfindtheholyDharmaofImpermanenceandillusion.

Amongyourrelatives,yourauntandsister,
Youwillfindtheoralinstructionswhichdestroyillusion.

Intherockcaveofanunpeopledvalley,
YouwillfindthemarketplacewheresamsaraisbarteredforNirvana.

Inthemonasteryofthebodythatperseveres,
YouwillfindthetempleofthedivineSugatas.

Intheganacakraofnettles,whichbringsnosickness,
YouwillfindtheamrtathatpleasestheDakinis.

Throughmasteryoftheessenceofhathayoga,
Youwillreaptheharvestofpreciousresults.

Inyourhomeland,alandoflittlehumanlove,
Youwillfindundistractedspiritualpracticeforalittlewhile.

Instrictretreat,awayfrompeopleanddogs,
Youwillfindthetorchbywhichthesignsarequicklyseen.

Inyourownfood,whichisnotahandout,
YouwillfindtheinheritanceofdivineBliss.

Inthedivinepalace,clearedofshadows,
Youwillfindthespectacleoftheattainmentofgreatbenefitforoneself.

InthedivineDharmafreefromdeceit,
YouwillfindtheBuddhaactivityofpureSamaya.

Intheharvestwhichcomesfromobeyingthecommand,
YouwillfindthestorehouseofallSiddhis.

IntheholyDharma,thelifeandheartoftheDakinis,
YouwillfindthejunctureofSamsaraandNirvana.

InthechildrenofMarpathetranslator,
Thereisthesourceofmuchgoodnews.

IntheperseveranceofMilarepa,
ThereisthelifetreeoftheBuddhasteachings.

Thushesang.

494

Milarepa
Imagesculpteparle10eKarmapa

495

496


JetsunMilarepa
(10521135)

Tibetsmostfamousmeditator

Partone
Birth,FamilyRuinandRevengethroughBlackMagic

Mila Sherab Gyaltsen, Milarepas father, married Nyangtsa Kargyen when he

was21.ThecouplelivedhappilyandprosperouslyinthevillageofKyaNgatsa(also
knownasTsa).ThensomerelativesofMilasgrandfatheranunclenamedYungdrup
GyaltsenandanauntnamedKhyungTshaPedonmovedtothearea.Bythen,Milas
family had been settled there a longtimeandhadanimpressivehouse,considerable
land and a thriving business in trade. According to the custom, Milarepas family
helpedtheirnewlyarrivedrelativestoestablishabusiness,tofindlandandtobuilda
house,andsothingswentwellfortheserelativesaswell.WhileNyangtshaKargyen
was pregnant with Milarepa, her husband went away on a long trading tour, and
duringhisabsencethechildwasborn.
Amessengerwassenttofindthefatherandinformhimthathehadanewson,
asked him to give a name and to return for a festival. (It is considered auspicious to
haveaspecialfestivaltocelebratethebirthofachild.)Thefatherreplied:Thisistruly
wonderful. Within each generation of our family, there is only one son born. I am
delighted to hear that this son has been born, and I will call him Tpa Ga. Tpa
meanstohear,andgameanshappyorjoyous,sohisnamemeantMilarepa,aJoyto
HearorMilarepaGoodNews.ThisnameactuallyaccordsverywellwithMilarepas
attributes,sincelaterasagreatpractitionerhesangwonderfulsongs,andwhenpeople
heard them their minds were filled with delight. After a while, the father returned
homeandgaveabigcelebrationinhonouroftheirson.

497

AfewyearsafterMilarepasbirth,adaughterwasbornintothefamilyandshe
was called Peta Gonkyi. When Milarepa was seven years old, his father, Sherab
Gyaltsen,becameverysick.Realizingthathewasnotgoingtorecoverfromhisillness,
he called together all the relatives for a meeting, including Yungdrung Gyaltsen and
Khyung Tsha, the uncle and aunt. The father told them: I am giving you the
responsibilityofmylandsandallmygoods,thehouseandsoforth,becauseIrealize
that I will not get over this illness. You must take care of everything until my two
childrencomeofage.Pleaseseetoitthatnoharmcomestothem,protectthemfrom
difficulties,andhelptheminwhateverwayyoucan.HealsosaidthatZessay,ayoung
woman from the village, had been promised Milarepa as his future wife through
arrangementsmadewithherparents.WhenMilarepawasofage,hewastobemarried
to her, and all the property was to be given over to them. A letter was written as a
testament,andsignedandsealed.Theauntanduncleagreedtocarryoutthesewishes,
and having settled his affairs, Sherab Gyaltsen died. Afterwards, the aunt and uncle
tookthemoneyandtheland,everythingentrustedtothem,anduseditfortheirown
benefit. Milarepa, his sister Peta, and his mother were forced to work as servants for
theauntanduncle.Theyweregivenclothingandfoodthatwasoflowerqualitythan
the other servants, and burdened with a tremendous amount of work. The aunt and
unclemadeitextremelydifficultforthem.
The mother, however, had managed to find a little bit of funds, and when
Milarepa was fifteen years old, she bought a lot of beer,andinvitedthepeoplefrom
thevillage,includingtheauntandtheuncle.Shesaidtothem,ThopaGa,GoodNews,
isnow15yearsold,anditistimeforhimtogetmarriedtoZessay,hisfiance,andto
begin his own life. Now please give us back what has been entrusted to you for all
these years. The aunt and uncle replied, We dont have anything to give you. We
have been taking care of you for so long that you have used up all your resources.
There is nothing here for you, not even a needle or a thread left to give you. They
spoke at length like this, denying that there was anything left. In addition, they beat
Milarepasmother.TheparentsofMilarepasfiance,Zessay,werekindtohim,giving
him new boots and clothing. They comforted him, saying, Wealth is nothing
permanent,butsomethingthatismadebypeoplethroughtheirwork.Inthebeginning
yourancestorshadnomoney,buttheymadeitthroughworking.Forlackofmoney,
dont be disappointed or discouraged. You must study and develop capabilities, and
while you are doing this, whatever you need we will provide for you. In this way,
theyinspiredandcomfortedhim.
Milarepas teacher from the village, as was often the case, was also the local
priest, and he went around to the different houses performing religious ceremonies
and so forth. Milarepa accompanied him as an attendant, and on these rounds, they
wereoftengivenfoodanddrink.OnedaywhenMilarepawasreturninghomeearlier
than his teacher, his mother was on the roof of the house and saw him coming.
Milarepa was a little bit tipsy and singing a song. When his mother saw this, she
becameoutragedandyellingathiminaloudvoice,cametearingdownthestepsofthe
roof with a stick in her hand. This stick was one used to push a stone mill to grind
barleyfortsampa,soitwasquiteapowerfulone.Shecameafterhimwiththisstick,
crying:Mila,youareachildwithnofather,andyouaregoingaroundwithyourbelly
fulloffoodandsingingawaydrunk.YoursisterandIarehereingreatsuffering.What
are you doing? Your mind has become totally deluded. Your aunt and uncle have

498

takenallofourcattleandourmoney,andhereyouarejustwanderingarounddrunk.
Wehadgreathopesthatyouwouldstudyandatleastlearnhowtoearnsomemoney
and develop good qualities, yet here you are wandering around in the gutter.
Milarepa then wept and said: You are right. I have been behaving terribly, and
whateveryousayIwillbegladtodo.Ihadalittlebittodrinkatthehouseofapatron,
but the song that I sang arose out of sadness. In the future I wont drink. Please be
patientwithme.Milarepaandhismotherstoodtherecrying,andhissisterPetajoined
them.
WhileMilarepawasstudying,Zessayprovidedhimwithwhatheneeded,but
themothernowsaid:Iwilltakeajobinanotherhouse,andIwillworktogetmoney
foryourclothes,yourboots,andfood.Iwillprovideyouwithwhatyouneed.Inour
familythereisalineageofmenwhohavebeenpowerfulintheuseofmantra,andsoI
want you to go to a capable and skilled lama from whom you will learn how to
perform various kinds of magic. Do this until you can create various signs that
everyonecansee.Itmustbeobviousthatyouhavethesepowers.IfyoucantdothisI
will jump off the roof of the house and kill myself. If you can do it, I will offer
wonderfulprayersforyou.Milarepasmothersenthimonhisway,andhearrivedin
Utsang,thecentralpartofTibet,wherehemetYungtonTrogyelofKyorpo.Fromhim
Milarepalearnedblackmagicandalsohowtosendhailstorms.
BackinhisvillageofTsa,theauntandunclessonhadcomeofage,andintheir
housetheyweregivingalargepartyforhimtowhichmanyrelativeshadbeeninvited.
Throughhisblackmagic,Milarepawasabletomakethehousecollapseandthirtyfive
peoplewerekilled.Throughhisothermagicalpowers,hewasabletosendhailonthe
villageandthatdestroyedtheharvest.Hismotherwasfilledwithhappiness.Shetook
alltheredclothsshehad,tiedthemtotheendofastick,and,wavingitlikeavictory
banneratthetopofthehouse,shecommunicatedinaloudvoicetothewholevillage
the following message: The son that was born to Sherab Gyaltsen and myself has
come ofageandhasbeenhelpfultous.Hehasgivenananswertoourenemiesand
conqueredthem.Mymindisfinallysatisfied.Iamhappy.Nowifthereareothersin
this village who wish to harm us, please come forth. With such proclamations, she
wentaroundthevillage.

Parttwo
FindingtheTrueWay

Although Milarepas mother was delighted with what he had accomplished,

Milarepa himself was disappointed. He knew it was wrong to kill and cause such
destruction to the crops and this knowledge worried him. While staying with the
teacherwhotaughthimmagic,hebegantothink:Ihavefoughtmyenemiesandachieved
renown through it but I have also committed extreme;y negative actions. The only possible
outcomeoftheseactionsformyselfandformymotherisrebirthinahellrealm.Theonlywayto
freeusfromthisistoattainBuddhahoodinthislifetime.Thereisnothingelsethatcanhelp.
Milarepawasbotheredbythesethoughtsdayandnightbutdarednotmention
anythingtohisteacher,keepinghisthoughtstohimself.Onedaytheteachercameto
Milarepa, looking uneasy but trying to put on a brave face. Milarepa enquired what
wasamatter.

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The teacher replied: An excellent sponsor died last night. All created things are
impermanent.Throughpractisingmagicandmaknghail,Ihavebeenabletoaccumulateabitof
wealthinthislifebutthiswillbeoflittlehelpwhenIdie.Theonlythingthatcanhelpusisthe
practiceofDharma,andthatiswhatIwouldliketodo.ButIamoldnowanditisdifficultto
practice, yet since there is no other way to liberate myself from the evil consequences of my
deeds,Imustdoit.You,ontheotherhand,arenotasoldasI.Youhavealotofenergyand
diligence and could practice genuine Dharma. Doing this, you would be able to attain
buddhahoodinonelife.Youcouldliberatetheconsciousnessofallthebeingswehavekilled.
Milarepawasveryhappytohearthis:Thatisexactlyit.Ihavebeenthinkinglike
thatmyself,butdarednotmentionanything.IwillpracticeDharmabutwhichlamawhocan
givemetheteachingsthatleadtoliberationinthisverylife.Theteacherreplied:Excellent.
You practice dharma and I will provide you with what you need and help to create favorable
conditionsforyourpractice.Iknowofawonderfullama,RongtonLhaga,whoteachestheGreat
Perfectiontradition.Goandstudywithhim.
Milarepawasdelightedtohearthenameofthislama,andthankedhisteacher
forhisadvice.MilarepathenwenttothewesternpartofcentralTibet,tolamaRongton
Lhaga. Having bowed to him, he said: I have committed great negative actions. I have
tremendous fear of samsara; therefore, please teach me the Dharma which will allow me to
liberatemyselfinthislife.
Thelamareplied:Ifyoucanpracticefromthedepthsofyourbeing,ifyoucantotally
involve yourself in this practice, then if you meditate for one day, this Dharma of the Great
PerfectionthatIteachwillbringliberationinoneday.Ifyoumeditateonlyonenightyouwill
be liberated in one night. For fortunate beings, merely hearing this Dharma will bring
liberation.
Milarepa thought he must beoneofthefortunatebeingswho,oncetheyhear
such a teaching will be able to realize liberation in one life. If in only twelve days of
studyingandpractice,Iwasabletoachievethemagicalpowersthatallowedmetodestroythe
houseandproducehail,asnooneelsewasableto,IamsureIcanaccomplishthispractice.All
you have to do is hear it and your mind becomes happy. I have heard this, and I feel pretty
happy.Thinkinginthisway,Milarepawentandsleptforsevendays.
Aweeklater,thelamacameandinquired:Whatkindofexperiencesdidyouhave?
Whatkindofrealizationsarose?Milarepareplied:Mymindismostpeacefulandhappy.Ive
hadafinetimesleepinghere.
The lama replied: I probably gave you this teaching a little bit too early. You are
someone who has accumulated a lot of negative actions, and although this teaching has great
qualities,Iamnottheonewhowillbeabletotrainyou.Wedonthavethekarmatobeteacher
anddisciple.YoushouldgotoacountrycalledDrowolung,insouthernTibetwhereMarpathe
Translatorlives.Heisskilledinthesecretmantrayana.Youshouldgoandstudywithhim.
When Milarepa heard the name of Marpa, an inexpressible experience of joy
arosewithinhim.HesetoutontheroadtoMarpashouseandcametoaplacecalled
DharmaRidge,wherechildrenwereplaying.Aman,whowascoveredwiththedust
oftheroad,stoodnearby.
Milarepaaskedhim:WhereisthehouseoftheKingofTranslators,Marpa?Theman
replied:IdontknowwheretheKingofTranslatorsis,butaMarpalivesoverthere.
He pointed down the road, which Milarepa followed. The night before
Milarepa arrives at Marpas house, Marpas wife Dagmema had a dream in which

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Naropapresentedacrystalstupa,slightlysoiled,andagoldenvase.Withthewaterin
the golden vase, Marpa purified the crystal stupa and placed it on the peak of a
mountain. From this peak, luminous rays of the sun and the moon filled the
gigacosmos (a thousand sets of a thousand sets of a thousand world systems). That
night as well, while Marpa was resting in clear light, a dream came to him in which
NaropaappearedandgaveMarpaagoldendorje,whichalsohadsomedirtonit,and
alongwithit,avase.Withthewaterofthatvase,thestainswerewashedawayfrom
the golden dorje, and it was placed on top of a victory banner from whence light
radiatedtothewholeworld.
The next morning Marpa awoke feeling there was something beneficial and
goodtoaccomplish.WhenDagmemacametobringhimhismorningmeal,theytold
eachotheroftheirdreams.
Dagmema asked Marpa: Are these dreams good omens? Do they foretell something
positive?Marpareplied:Theyaredreams,anddreamsarenttrue.Nevertheless,Iamgoing
outtoplowthefieldtoday.Getmesomegoodbeer.Dagmemawassurprised:Youneverplow
thefields.Youareagreatlama.Whyareyougoingoutandplowingfields?Peopleinthetown
willtalkandIllbeembarrassed.
Marpa did not listen to her. He drank a full measure of beer, got a little bit
drunk,andtookanotherflagonwithhimwhilekeepingasharpeyeoutforwhoever
was coming along the road. Milarepa was walking along the road and came upon a
groupofchildrenplaying.Amongthemwasachildwhowaswellcaredforandhad
longhairthatwasslickeddownwithoil.ThiswasDharmaDode,Marpasson.
Milarepa inquired of this young child: I am looking for the King of translators,
Marpa,whoissupposedtoliveinthisarea.Thechildreplied:Youareprobablylookingfor
myfather.Iwillleadyoutohim.Theywalkedalongthepathandcametoafieldwhere
someonewasplowing.Thispersonhadawellfilledoutbody,withacertainbrilliance
radiating from it. The field was all plowed, but for a small part that was not yet
finished. As soon as Milarepa saw this person, he was filled with such an intense
emotion that he was unable to speak for awhile. When words came, Milarepa asked:
Do you know where the palace (the polite way of saying house in Tibet) of the king of
translators,Marpa,is?
Marpatookalong,slowlookathimfromheadtofoot,andsaid:Stayhere.Drink
thisbeer,plowthefield,andIwillintroduceyoutoMarpa.
Milarepafinishedoffthepotofbeerandplowedthefield.Beforelongthechild
whomhehadmetbeforecametohimandsaid:Followme.Thelamasaidtocome,andI
willleadyouthere.
Milarepadidnotleaverightawaybutfinishedplowingthefieldandthenwent
toMarpashouse.ThereMilarepafound,sittingontwocushionscoveredwitharug,
thesamemanwhowasplowingthefield.
Marpasaidtohim:IamMarpa,soyoucanmakeyourprostrationsnow.Milarepa
offered his prostrations and said: I am a great sinner who has committed tremendous
negativeactions.Iofferyou,however,mybody,speech,andmind.Pleasegivemefood,clothing,
andtheteachingsofDharmasothatIcanattainbuddhahoodinthisverylife.Marpareplied:
It doesnt really concern me that you have committed all these negative actions. What is
importantisthatyouhaveofferedmeyourbody,speech,andmind.Nowasforfood,clothing,
andDharma:IfIgiveyouDharma,youwillhavetogetyourfoodandclothingelsewhere.IfI

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give you food and clothing, you will have to get your Dharma elsewhere. So this depends on
you.Whetheryouattainenlightenmentornotthatdependsonyou.
MilarepadecidedtoreceiveDharmafromMarpaandtofindhisownfoodand
clothing.Inordertogatherthelatter,Milarepahadtoleaveforatouroflocalvillages.
Wishingtoleavehistextsinasafeplace,heputtheminMarpasshrinehall.
When Marpa saw them there, he exclaimed: Take those books away right now!
They are covered with obscurations. They stinkofyournegativepracticesandwillpolluteall
mytexts.Removethemimmediatelyfromtheshrinehall.
Milarepathought:Marpaprobablythinksthesearemyblackmagictextsandsotook
them out of the shrine hall. By begging, he amassed twentyone measures of grain,
fourteenofwhichheusedtobuyalargecopperpotwithfourhandles.Milarepahadto
go a long way on his begging rounds, and the road back was very difficult for him
shoulderingthebigpotandheavyloadofwheat.WhenhereturnedtoMarpashouse,
he was very relieved and quickly let his burden drop onto the floor of the house. It
shook.
MarpaleftthemealhewaseatingtocomeandspeaktoMilarepa:Youngman,
you are very strong. Dropping this load of grain you carried has shaken the whole house.
Perhapsyouaregettingreadytokillme.(MarpawasrecallingMilarepasblackmagicthat
had caused his aunt and uncles house to collapse and kill many people.) Dont leave
thisgrainhere.Takeitout!
Milarepa thought Marpa a little quick to anger. Hes the wrathful type, he
thoughtandtookhissackofgrainoutsideandleftitthere.HethenofferedMarpathe
copper pot with the four handles, saying: Please give me the secret oral instructions that
willallowmetofreemyselffromsufferinginthislifetime.
Marpaliftedupthecooperpotandsaid,IofferthistothegreatmasterNaropa.
Tearscametohiseyesandhemadeaprophecy:Yougavemeanemptypotandthismeans
thatinthislifewhileyouarepracticinginretreat,youmayhaveabitofdifficultywithfood,
but when I hit the pot it gave off a wonderfully resonant sound. This is a sign that you will
becomeveryfamous.ThefourhandlesfacingthefourdirectionsareasignthatIwillhavegreat
spiritualsons.(Milarepawouldbeoneofthem.)Finally,sothatthelineagethatMarpa
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 the future, this copper pot should be placed within a great stupa, he
said.
InresponsetoMilarepasrequestfortheDharma,Marpareplied:Iveheardthat
youkilledanumberofpeoplewithyourmagicbysendinghail.Isthistrueornot?Milarepa
had toadmitthatitwastrue.Marpathentoldhim:Inthevillagebehindyou,thereisa
place where my students must pass when they come to see me and the villagers treat them
terribly.Theybeatthem,theystealfromthem,andsometimestheydontevenletthemthrough.
Iwantyoutogothereandsendhailontothisvillage.Ifyoucandoit,thereisnowaythatI
couldnotbeabletogiveyouthisprecious,profoundlineageofNaropaIhavereceivedwithsuch
hardship.
Milarepawalkedtothevillageandspoketothepeoplethere,tellingthemhow
poorly they had treated Marpas students and that there was no reason for this. He
beratedthemseverelyandtheyrespondedwithanger,attackingandbeatinghim.As
they were ready to kick him out of town, Milarepa said, Youve made problems for the

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lamaandhisstudents,andnowIwillmaketroubleforyou.Throughmymagic,Iwillsenda
powerfulsigntoyou.Itwillnotbepleasant.Milarepalefttoperformhismagic,andthis
timetheresultwastomakethevillagersfight,beatingandknockingeachotherdown.
TheyfinallyrealizedthatthiswastheresultofMilarepasmagic,sotheycametosee
Marpa and apologized. They offered their good will and promised not to hurt his
disciples as they came through the village. Afterwards, Marpa gave Milarepa a new
name,GreatMagician.
Having fulfilled this task for Marpa, Milarepa again asked for the teachings.
Marpa said: There is another place a little bit distant from here, where they also give my
studentsadifficulttime.Goandsendhailontheirharvest.Andthenonceyouhavedonethat,I
will give you teachings. With the thought that in accomplishing the commands of the
lama he would obtain Buddhahood in this life, Milarepa left for this second village.
Whenhecametothecountrysidenearby,hestayedwithanoldwoman.Theharvest
wasgrowingverywellandcropswereflourishing.Milarepatoldtheoldwomenthat
hewasgoingtosendhailanditwouldnotonlydestroythecropsbutalso,whenthe
hailmelted,carryawaythetopsoil.Theoldwomanwasupsetatthethoughtoflosing
herlandandharvest.Milarepasuggestedthatshedrawapictureofherland.Hetook
ametalpotandcoveredthepartofthemapthatwastheoldwomanslandexceptfora
little piece of it. He then performed his magic and the hail came. The harvest was
destroyed and the topsoil was carried away, except for the small piece of land that
belongedtotheoldlady.Thesmallportionthatwasnotcoveredbythepotwasalso
carried away, but all that was covered was saved, while the rest of the village was
devastated.
Thevillagerswerestunnedandsurprisedthateverythingwasdestroyedexcept
fortheoldwomansland.Theycametospeakwithher:Whyisitthatyourlandwasnot
destroyed?Shereplied:Ikeptbymeayoungmonkwhowasveryclever.Igavehimfoodand
lodging.Youshouldaskhim.TheywenttoMilarepa.Whydidthishappen?theyasked.He
answered:Youhavemadealotoftroubleforthestudentsofmylama,Marpa.Ifyougotohim
and confess, then in the future such things will not happen. So they went to Marpa and
confessed, promising not to harm his disciples. Afterwards, thinking about what he
had done, Milarepa became depressed and discouraged. 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. If I think of the causes and conditions for rebirth in a future life, I
havekilledmanypeople,andnowIhavekilledsmallsentientbeingsaswell.Ihaventbeenable
to practice the Dharma properly and certainly Ill be born in the hell realms. He went to
Marpaandbeggedhim:MynegativeactivityisincreasingandcertainlyinthenextlifeIwill
beborninaburninghothell.Please,throughyourgreatcompassiongrantmetheteachingsof
theDharma.
Marpasaid:Indeedyouhavecommittedmanynegativeactionsandtheantidoteforthe
karmayouhaveaccumulatedistheDharma.However,ifyouthinkrightnowyouarereadyto
get the precious Dharma for which I had to accumulate much gold to offer Naropa, and then
travelalongthehazardousroutetoIndia,ifyouthinkyouarereadytogetthisnow,youare
oversteppingyourself.WhateverworkIhavesetoutforyou,youhavedoneearnestlyandwell;
however,inordertoreceivemyDharma,youmustbesomeonewhoiswillingtoputtheirwhole
heartintoit.OnlythatkindofpersoncantrulyreceivemyDharma.NowIamgoingtotest
youtoseeifyouhavethatkindofheart.IwantyoutobuildahouseformysonDharmaDode.

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Onceyouhavecompletedthehouse,IwillgiveyoutheDharma,andnotonlywillIgiveyou
theDharma,Iwillgiveyoufoodandclothingaswell.
Milarepa asked, What happens if I die building this house before I can receive the
Dharma?
Marpapromised:Iguaranteeyouwillnotdieinbuildingthishouse.Youwillreceive
theDharma.

Partthree
HardshipsServingHisGuru

NotfarfromwhereMarpalivedtherewassomeopenlandinthemiddleofa
village.Thelocalpeoplehadallagreedthatnoonewouldownthislandanditwould
be held in common. They had all signed a paper to this effect, except for Marpa,
becausehewantedtobuildahousethereforhisson.Buthehadtobecleveraboutit.If
he just went there and built it, the villagers would protest, so he had Milarepa first
buildaroundhouseintheeasterndirection.
WhenMilarepahadhalffinishedit,Marpasaid:Idontthinkthisturnedoutvery
well.HetoldMilarepatotearitdown,returnallthestonestotheplacewherehehad
taken them, and all the earth back to the holes where he had dug it. So Milarepa
returnedallthestonestotheirplace,alltheearthtowhereitbelonged,andthenwent
backtoMarpa:Ihavefollowedallyourcommands,nowpleaseteachmetheDharma.Marpa
repliedItisnotquitetimeyet.Onthepeaktothesouth,Iwantyoutobuildahouseinthe
shapeofahalfcircle.Onceyouhavefinishedbuildingit,IwillteachyoutheDharma.
Milarepa again went out and started collecting stones and earth and began to
buildupthewallsofthissecondhouse.Whenhehadprogressedconsiderably,Marpa
cametoseehim:Whotoldyoutobuildthishouse?
Milarepa said, You did.. Marpa replied I must have been drunk or crazy. I dont
remember anything about telling you to build this house. So Milarepa again had to take
downthehouseandreturnallthestonesandalltheearthbacktotheirplaces.
Having completed the task, Milarepa went back to Marpa and said, I have
finishedalltheworkyoutoldmetodo.PleasegrantmetheteachingsofDharma.
MarpasaidtohimNowinthefutureyoushouldntbedoingworkthatyouwerent
toldtodo.Actuallywhatreallyneedstobebuiltisatriangularshapedbuilding,whichshould
beputonapeakinthewesterndirection.Ifyoufinishthishouse,IwillteachyoutheDharma,
andnotonlythat,Iwillcelebrateitwithagreatfeast.
This time Milarepa was a little anxious about the directive: Precious lama, the
firsttimeyousaidyouhadntthoughtitthroughverywell,itwasntwhatyoureallywanted,
andthenexttimeyousaidyoureallydidntrememberhavingtoldmetobuildthathouse.Now
again you are telling me to build a triangularshaped house. Would you mind if I broughtin
yourwifeasawitnesstothis?
Marpa agreed that his wife Dagmema could be the witness. Dagmema said:
Maybe this is work my husband doesnt really need. I am not really sure what the reason is
behindallthisworkhehasgivenyou,butifitisdoneforthesakeoftheDharma,thenitisgood
worksoIwillbeawitness.Theywrotealetterthatsaidoncethesewallswerebuilt,they
wouldnotbetorndownandthatMilarepawouldreceiveDharmateachings.

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Again,Milarepawenttogathertogetherearthandrockstomakeahouse,and
slowly the walls of the house were built up. It was such heavy work however, that
largesoresbegantoappearonhisback.Sincehecouldnolongercarrythingsonhis
back,hecarriedthemonhiship,butthensoresalsodevelopedthere,andsohecarried
things on his chest and sores developed there. He was surrounded by sores, and not
onlythat,thewaterandearthhewascarryingtomakemortarenteredintothemandit
was very painful for him. Yet he thought, Well, this is the command of my lama and
continuedhisworkwithdiligenceandenergy.ThoughhewasinsuchpainMilarepa
reflected: I cant really show these sores or speak of these problems to Marpa because heisa
veryhighlamaandalsohewouldprobablygetangrywithme.Hiswifeisfullofcompassion
andkindnessbutifIshowthemtoher,shewouldprobablythinkIamproudofalltheworkIve
done.Withnoplacetoturn,hewasfilledwithdespairandweepinginthehouse.
Dagmemacameandaskedhimwhyhewascrying,butMilarepadidnotreply.
She lifted up his chin and said: Dont cry; you will get the Dharma teaching. Milarepa
finallytoldherhisrealfeelings:Youarekindtomeasamother.Andinordertoobtainthe
precious Dharma, I must build this house. Yet in building this house my body is becoming
nothingbutahugewound.UntilnowIhaveworkedashardasIcancarryingstonesandearth,
butitisextremelypainful.
DagmemanowlookedatMilarepasbodywhichhadbeencoveredbefore,and
seeingallhisfestering,opensores,shecried:Youareright.Iveneverseensuchwoundson
ahumanbeingbefore.Yoursituationisevenworsethanananimals.Ahorseonlygetssaddle
sores on its back, but you have them all over your body. I dont understand why Marpa is
makingyougothroughallofthis.ButstayhereandIwilltakecareofyou.IwillgotoMarpa
onyourbehalfandtrytoseeifIcantarrangeforyoutoreceivetheDharma.Dagmemawent
to Marpa and described to him what Milarepa was going through, and Marpa also
cried,SuchdiligenceandgreateffortmadeforthesakeofDharmaandtofulfillthecommands
of the lama makes me very happy. Marpa agreed that until Milarepas wounds were
healed, he could stay; Dagmema could give him good food and bring him back to
health.ShetookgoodcareofhimandMilarepawashappy.Hismind,however,was
notsatisfied;hehadnotyetreceivedtheDharma.
OnedayMarpawasgivingtheinitiationofChakrasamvara(Demchok).Many
of his students had come and brought wonderful offerings. Milarepa also went and
happilyjoinedthecrowd.ButMarpalookedathimandsaid,Whatdoyouhavetooffer?
Milarepa replied, Well, Ive been building this house and thats my offering. Marpa
admonishedhim:Yourebuildingthishousebutitsnotfinished.Itsafinishedhousethat
youmustoffer.
And he chased Milarepa away, but Milarepa did not leave immediately even
thoughhedbeentoldto.Hemadehisrequestagain:Please,letmestayandreceivethis
initiation.Marpacameuptohim,cuffedhimacrossthefaceandtossedhimoutside.
MilarepawentsobbingtoDagmema,whocomfortedhim,Dontworry.Slowly,
with time, you will receive the Dharma. Sometime after this initiation, Marpa came to
Milarepa.Wehadalittlebitofasettotheotherday.Hasyourmindnotturnedagainstmefor
this?Milarepareplied,Ihavecommittedmonstrousnegativeactions.Theyarethecauseofthe
badthingsthathappentome.Myfaithinthelamahasnotchanged,notatall.Marpasaid,
Thatstrue.IwentthroughgreatdifficultiesinordertobringtheDharmabackfromIndia.So
now,yougobackandfinishbuildingthewalls.

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One day, Marpa came to Milarepa, who was in the process of building the
triangularshapedhouse.GreatMagician,whotoldyoutobuildthishouse?Lama,youwere
the one who told me to build this house. Marpa retorted, This is a triangularshaped house.
Triangularshaped houses are for evil magicians who use mantra in their practices. What are
youdoing?Planningonstayinghereandperformingblackmagiconme?Areyougoingtokill
me?Marpacommandedthatheteardownthismagicianspalaceandreplacethestones
wheretheycamefromandcarrytheearthbacktoitsplace.
Once more Milarepa returned and reported to Marpa that he had fulfilled his
command.Marpareplied,Well,whatdoyouneedthen?IneedtheDharma.Pleasegive
metheDharma,beggedMilarepa.MarpafinallyagreedandtoldDagmematomakea
verygoodmealandgiveittoMilarepa.ThenMarpagavehimrefugevowsandadvice.
He also gave him the short spiritual biography of Naropa that describes the twelve
difficultieshehadtogothrough.MarpasaidtoMilarepa,Ihavegivenyounowwhatis
called the common or general Dharma. As I said, if you want the uncommon or exceptional
Dharma,youmusthavethecapacitytogothroughextremedifficultiestodemonstratefaithin
thelamaandtomaintainstable,unchangingsamaya.Isthissomethingyoucando?
ThefourthhousethatMilarepawasaskedtobuildtwastobecomethefamous
ninestoried tower called Se Kar Gu Tok, the house with nine stories for the son.
Marpa had drawn the plan for it on the ground, and Milarepa had started the
construction. As the tower was located on the land of the village where no one was
supposedtobuild,thepeoplebecameconcerned:Whatsgoingtohappenwiththishouse
thatsgoinguponourland?Somethought,Well,maybeMarpawontreallybuildit.Hes
started all these other houses and theyve come down. Other people said: Well, I think hes
just crazy. Hes having all these houses put up by this student whos real strong. Three
corneredhousesandfourcorneredhouses,andtheyrejustgoingupanddownandthisoneis
goingtocomedown,too,justliketherestofthem.Andthentheysaid,Ifhedoesntdestroy
thishouse,thenwellgathertogetherandfighthim.Wellbringitdownourselves.
The ninestory tower was built all the way up to the top. Milarepa built all
himself, with not even one stone being carried by another person. He went through
untold physical hardship, as related in his full biography, now published in English.
Bytheend,theonlythingmissingwastheroof.Atlastwhenthevillagersrealizedthat
thisonewasnotgoingtobedestroyed,theygottogetheranddecidedtoattackit.
Realizingwhatwashappening,Marpacreatedanillusoryarmythatcircledthe
tower in all directions preventing anyone from coming close. The villagers were
astounded.WheredidallthesesoldierscomefromtoprotectMarpa?Seeingtheywereup
againstaforcebeyondtheirstrength,theywenttoMarpa,apologized,andpromised
thattheywouldnotdestroythistower.
Duringthelonganddifficultperiodofthetowerconstruction,nomatterwhat
Milarepadid,Marpawouldnevergivehimtheteachings.Milarepafinallydespaired:
ItlooksasifImnotgoingtogetDharmateachingsfromMarpa.Illhavetogotoanotherlama.
HewenttoDagmema,andexplainedhisthoughtstoher.Sheconsoledhim,Well,its
all right. Youre not to blame for this. The lamas very difficult, and hes given you a tough
time.Keepworkingonthehouse,andIwillworksomethingoutsothatyoucanreceiveDharma
teachings.Oneday,DagmemawrotealettermakingitseemasifitcamefromMarpa,
and sent it to one of his main disciples, Lama Nyokpa. It read, Im extremely busy.
Theres much to do, too many students, and I cant give teaching to this Great
Magician.Please,givehimsomeDharmateachings.Therewasafestivalcomingup,a

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grandritualcelebration,andDagmemahadmadesomebeer,actuallyverystrongbeer,
whichshegavetoMarpaduringtheceremonies.Hegotquitedrunkandshewasable
totakehissealandstamptheletter.InTibet,lettersarenotsigned,butstampedwitha
personalseal,whichisguardedcarefully.
Then Dagmema borrowed, so to speak, a ruby mala that had belonged to
Naropaandalsoboneornamentsthathadbelongedtohim.Shesentthesealongwith
theletterasasignthatthiswastherealthing.Givingtheletter,therubymala,andthe
bonestoMilarepa,Dagmemasaid:Here,taketheseblessedobjectsandthisletter,butdont
sayImtheonewhogavethemtoyou.PretendtheyarefromMarpaandthatyouareoneofhis
disciples.TakethesetoLamaNgokpa.Iwillsayprayersforyou.Practicediligently.Donthave
any wrong views about Marpa. I have great hope that you will indeed receive teachings from
him eventually. She gave him tea, butter, and something like Tibetan cheesecake and
senthimonhisway.WhenMilarepaleft,hewasoftwominds.Ontheonehand,he
wasveryhappybecausehewasfinallygoingtoreceivetheDharma,andontheother
hewassadforhehadtoseparatefromDagmema,whohadbeensokindtohim.He
shed tears and asked her, Please do not forget me. Keep me in your prayers. Make
prayersthatwewillmeetagain,andIwilldothesame.Andsohepartedfromher.
As Milarepa went along his way, he asked where Lama Ngokpas house was
and finally found it. As he approached, Lama Ngokpa was sitting on a high throne
teaching hundreds of students. When Milarepa came to him, he was reciting these
lines:Iamtheonewhoexplains,IamtheDharmathatisexplained,andIamthosewhohave
gatheredtoheartheteachings.Iamtheguideoftheworldandtheonewhocreatestheworld.I
amoftheworldandbeyondit.Iamthetruenatureofspontaneousbliss.InTibetantradition,
the point at which teachings are interrupted by such an event are considered very
significant.
Milarepa bowed to Lama Ngokpa from a distance. The lama stood up on his
high throne, took off his hat, and bowed in response to Milarepas prostrations. The
studentsweresurprisedandaskedtheirlama,Whoisthisthatyouretreatingwithsuch
respect? Lama Ngokpa replied, Ask him who he is. His way of prostrating is like that of
Marpa,soIassumedhewashisdiscipleandbowedtohim.Oneofthestudentsapproached
andquestionedMilarepawhorespondedasDagmemahadtoldhimhelied.Hesaid
that he was a student of Marpas, that he had come to take Dharma teachings from
Lama Ngokpa, that Marpa had sent him, and that he had brought a ruby mala and
bone ornaments from Naropa as confirmation. When Lama Ngokpa heard this from
hisstudents,hewasextremelyhappy.Wonderful!Tellhimnottocomerightaway,butto
wait.ThestudentsbroughtMilarepasomebeertodrink,andsaidthattheyweregoing
toformagreatprocessionforhiminthetraditionalstylewithvictorybanners,music,
andthemonkswearingalltheirfinerobes.Milarepawasaskedtowaituntiltheycould
receive him properly. He was exuberant. 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. He reflected this was all due to the kindness of Dagmema and shed tears
rememberingher.
Lama Ngokpa gave Milarepa teachings and also taught him how to practice.
Milarepa meditated for quite a while, but nothing happenednothing at all. There
were no signs of realization, no experiences, nothing. Lama Ngokpa was astounded:
Withtheseteachings,theresnowaythatnothingcanhappen.Whatsgoingon?Hebeganto
havesomedoubts,sohequestionedMilarepamoreclosely,andfinallyMilarepatold

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thetruth:Well,actually,thatletterwasntfromMarpaandneitherwasthemalaorthebone
ornaments.LamaNgokpareplied,Well,thatmustbethetruth,becausewithoutthelamas
blessing,experienceandrealizationcannotarise.
About this time a letter arrived for Lama Ngokpa from Marpa. It read: The
house is finally finished and Im going to have a big celebration in honor of this
occasion.Pleasecomewithyourstudentsandbringwhateveryouhavetooffer.Asfor
thatlousystudentofmine,youcanbringhimalong,too.Exceptforonegoatwitha
bad leg, which he thought wasnt good enough to offer and thus left at home, Lama
NgokpatookeverythinghehadgatheredthroughouthislifeasanofferingtoMarpa.
As they approached Marpas house, Lama Ngokpa felt a little tired, it having
beenalongjourney,andsohesaidtoMilarepa:Yougoonahead,andfromthehousebring
meoutsomebeertodrink.Beforewegetthere,Idliketojustrestalittlebit.Milarepawentto
the house and met Dagmema, who was delighted to see him. He delivered Lama
Ngokpas message and Dagmema said, Fine, but first we should go and greet Marpa.
Milarepa explained to Marpa that Lama Ngokpa had come, that he was a little tired
from the journey and that he would like some beer. Marpa became furious: What! I
wenttoIndiaattheriskofmylifetogetthisDharmateachingfromNaropa.Noonewasthere
togreetmewithbeer.Whatsthispersontalkingabout?Ifhewantsbeer,hecancometothe
house.OnceagainDagmemademonstratedkindness,andsentbeerouttothem.
Soon,thepartyarrivedatMarpashouse.LamaNgokpathensaidtoMarpa,I
give you power over my body, speech, and mind, and all the wealth that I have. Whatever I
possess,Ioffertoyou.TheonlythingIhaventofferedyouisonegoatwithabadleg.Iaskyou
togivemethespecialinstructionsoftheDakinis.Marpareplied,AlltheotherDharmaIknow
Ihavegivenyou,butifyouwanttoreceivethissecretinstructionoftheDakinis,youllhaveto
bringmethatgoat.LamaNgokpahimselfwentbacktohishouseandfetchedthegoat.It
tookhimonedaytoreturntohishouse,andthenhewalkedthewholenightbackwith
thegoatonhisshouldersandofferedittoMarpa.

Partfour
EmpowermentandAttainment

Marpa was very happy: In order for you to receive these teachings, I really didnt
needthisgoat.However,therewasapurposeinyourgoingtogetit.Youdemonstratedgreat
respectfortheseteachings,andshowedthatyouretheproperkindofstudent.Whateverkindof
difficultyyouregiven,youreabletocarrythrough.Thisshowsthestrengthofyourdevotion.
Lama Ngokpa and all his students assembled for the empowerment, and yet again
Milarepawasnotallowedtoattend.Atthispoint,hewastotallydepressed.Extremely
disappointed, he said: Im going tojumpintheriver.Imgoingtoenditall.Thisismore
thanIcantake.Ashelifteduphisthingstoputthemonhisback,hereflectedthatthis
indeed was a human body he had attained, despite having done a lot of negative
things; moreover, in the future it wasnt certain that he would again attain a human
body and meet a real lama. So again, he decided to stay but remained in a very
distressedstateofmind.
Throughhisomniscientknowledge,Marpaknewwhatwashappeningwithin
Milarepas mind. When Dagmema came before him again, she said: Through all these
hardships,thiswonderfulstudentofyourshasneitherrejectedyounortheDharma.Notonce

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has he turned his mind away from the Dharma no matter how difficult it was. She begged
Marpa to give him teachings. Marpa finally assented and told LamaNgokpaandhis
students to fill the shrine with abundant offerings, for that day the guest of honor
wouldbeMilarepa.FirsttheymadeaplaceforMilarepatositbecausehedidnteven
have a seat of his own. Then Marpa briefly gave him a teaching on the Dharma in
general, which included fulfilling the commands of the teacher and undergoing
hardshipsforthesakeoftheDharma.
DuringtheinitiationofChakrasamvara,Milarepaexperienceddirectlytheface
oftheyidamdeity.Marpaheldupakapalafilledwithamrita,whichfunctionedasa
supportforvisualization.HedippedhisindexfingerintheamritaandtoldMilarepato
lookatitwithgreatfaith.Intheskyinfrontofhim,Milarepasawthefullmandalaof
Chakrasamvarathe main deity and retinue with all the offerings complete. In
complete unity with the deity Chakrasamvara, Marpa made a prophesy about
Milarepa based on the empty copper pot with four handles that Milarepa had given
him when he first came. The four handles represented the four main heart sons of
Marpa,ofwhichMilarepawasone.Thefactthatthepotwasemptymeantthathewas
goingtohavesomeproblemswithfoodduringhispracticeinthislife,butMarpahad
filleditwithmeltedbutterandthismeantthat,inthefuture,hislineagewouldbevery
fruitful. He would have many excellent students and through them, the Buddhas
teachingwouldspreadwidely.GodsandmenwouldsingpraisestoMilarepaandhe
wouldbeabletoprolonghislifethroughthepracticeofsamadhi.Aboveinthesky,all
thegodswerehappy.Intheearth,allthenagaswerehappy.Andinbetween,inthe
realmofhumanbeings,everyonewashappy.
Afterreceivinginitiationintothelineageofthedeity,thereadingtransmission,
andthesecretoralinstructionsforthepractice,Milarepabeganhisformalpracticeby
goingintoretreatforelevenmonths.Balancingafullbutterlampontopofhishead,he
stayedinacavethatwaswalledin.Dayandnighthepracticedinthisway.Attheend
of the eleven months, Marpa and Dagmema came see him. Through the sealed cave,
Marpa asked him, Youve been in retreat now for eleven months. Tell me, what are your
experiences? What are the realizations you have achieved? Milarepa had been inside the
caveforsolonghewashesitanttocomeout.Hedidntfeelhecouldbreakdownthe
wallhimself,ashehadtakenavowtobeinretreat.Everhelpful,DagmemasaidYoure
right.Illbreakitdownforyou.Thencomeoutswiftlytomeetyourteacher,foryourmindsare
inharmony.Youhavenotbrokenanyofyourpromises,soitsallrighttocomeout.Thewall
to the cave was broken, and Milarepa emerged, made prostrations to Marpa and
received his blessing. Milarepa was then led into the circle of disciples. Marpa gave
Milarepaakapala(skullcup)fullofamrita,andMilarepadrankitall.
Then,togetherwithallthedisciples,Marpagaveteachingsonthenatureofthe
mind.Inaddition,hebestowedinitiationsofvariousyidamdeities,whichmaturedthe
vajra body, speech, and mind of Milarepa. (It was these yidam deities who gave
Milarepa the name Zhepa Dorje, the Laughing Vajra.) There were many auspicious
signsatthetime,suchasflowersfallingfromthesky.
MarpaandDagmemagaveMilarepaanothername:MilaDorjeGyaltsen,Vajra
Victory Banner. After the initiations, Marpa gathered all students around him and
addressedMilarepa.GreatMagician,youaremykarmicallyconnectedson.Iknewthisfrom
theverybeginning.WhenIwasplowingthefield,thatwasmywayofgoingoutmeetyou.(In
Tibet,thereisthetraditionthatwhensomeoneimportantcomes,youdontwaithome,butyou

509

go out to meet them. The more important they are, the farther out you meet them.)However,
youhadkilledmanypeopleandothersentientbeings.Inordertopurifythesenegativeactions,
youhadtogothroughalltrials.Eighttimesyouwerethrownintodespair.Alltheseoccasions
were to purifynegativeactions,tomakestrongeryourrenunciationofsamsara.Now,during
thistime,mywife,Dagmema,whohasgreatcompassion,wasverykindtoyou.Shegaveyou
foodandcomfortedyouagainandagain,butthismadeforanimperfectsituation.Shedidnot
challengeyouenough, and,therefore,notallofyournegativeactionshavebeenpurified.You
mustgotoasolitaryplaceinthemountainsandpracticeinretreattoslowlypurifyyourselfof
thesenegativeactions.Althoughyouwentthroughgreatdifficulties,neverdidyouhavewrong
views,eitheraboutDharmaormyself.Thisisverywonderful:duetothiscircumstance,inthe
future your students will be genuine practitioners. They will also have faith and will not
generateanegativeview.Marpacontinued:TheviewandthepracticeofDharmathatIteach
is extremely important, wondrous, and most unusual, because within the secret Vajrayana,
theresaspeciallinkbetweenthelamaandthestudent.Whateverhappensbetweenthetwoof
themhappensinordertodevelopthequalitiesofthestudent.Ifangerarises,itsnotanormal
arisingofanger.Thereisapurposetoit.AlloftheDharmateachingsthatIbroughtbackfrom
Indiaattheriskofmylife,Iwillgivetoyou.First,youhavestayedelevenmonthsinretreat,
pleasetelluswhatkindofexperienceandwhatkindofrealizationyouhaveattained.
Milareparesponded:ThankstotheblessingsoftheBuddhas,theBodhisattvas,mylamaand
hiswife,Iwasabletoattainalittlebitofexperience,alittlebitofrealization.Inthiscompletely
maturedbody,thisphysicalformofmine,itispossibletoreachBuddhahood.Thisbodyisaboat
thatwilltakemeacrosssamsaratoBuddhahood.However,itsalsopossiblethatIcanusethis
verybodytoaccumulatenegativekarma,andthiswillleadtorebirthinthehellrealms.Thereis
achoice.IcanturnmymindtowardspositiveactivityandachieveBuddhahoodinonelifetime
orIcanturnmymindtowardnegativeactivityandgotothehellrealm.Inordertocrossover
thisfearsomeoceanofsamsara,theonlyprotectionistheBuddha,theDharmaandtheSangha.
Igotothemforrefuge.Amongstthesethree,themostimportantisthelama.Itisthroughfaith
andsamayawiththelamathatprotectioncomes.Therearealsothefourthoughtsthatturnthe
mind: the precious human rebirth, impermanence, karmic cause and effect, and the
imperfections of samsara. Meditating upon these turns ones mind away from samsara. Then
one generates bodhicitta, the mind of awakening, practices and dedicates any virtue for the
benefit of all sentient beings. In this way, one enters the Mahayana path. (Milarepa spoke
further,butthisisabriefsummaryofwhathesaid.)WithintheTibetantradition,after
onereceivesanintroductiontothenatureofthemindorsomeinstructionfromalama
and practices it, one offers to the lama ones experience of realization. Whatever
happenedduringthepractice,exactlyasithappened,withoutexaggeratingorwithout
forgettinganything,onerelatesonlytothelama,notanyoneelse.
MarpawasextremelyhappywithMilarepasaccount:Thisismostexcellent.You
aretrulyakarmicallyconnected,strongstudent.AndinthefutureIwillgiveyouprogressively
all the oral instructions, and you must then give yourself fully to these practices. After
celebratingMilarepasemergencefromtheretreat,Marpagavehimmoreinstructions
inprivateforhisnextmeditationpractice.Notlongintothenextretreat,though,ablue
dakini with golden hair, eyebrows, and eyelashes appeared to Milarepa in a dream .
She said to him, Practicing the Six Yogas of Naropa is very good. However, there is one
teaching that has not been obtained. Its called The Instantaneous Attainment of
Enlightenment. It is a kind of powa practice enabling you to send your consciousness into
another body after you die. You must go ask for this. Having given this advice, she

510

disappeared.MilarepathenbrokedownthewallofhiscaveandwenttoMarpa,who
wasastoundedtoseehim.Well,Ijustputyouinretreat,whatareyoudoinghere?Whydid
youcomeoutsoquickly?Isntthisanobstacletoyourpractice?Milarepaexplainedtohim
that a dakini had appeared to him and told him that this teaching of powa had not
beenreceivedandthatitshouldbeaskedfor.Wasthisappearancerealornot?Wasita
hindrance or not? Please tell me, he asked. Marpa replied, This is a true prophesy from a
dakini.WhenIwaswithNaropa,hedidspeakofthiskindofpowapractice,butIreallydont
rememberwhetherIhavereceivedtheteachingsornot.Sotheypulledoutallthetextsthat
MarpahadbroughtbackfromIndia,andspentdaysgoingthroughthemlookingfor
theteaching,buttheycouldnotfindit.
Marpa again undertook the arduous journey to India to meet Naropa. Marpa
did not find him in his usual place, as Naropa had become a realized siddha, and
movedfreely.Afteralongsearch,hefoundhim,andtogethertheywenttoPullahari,
north of Bodh Gaya, where Naropa had a place of retreat. It was there that Marpa
asked Naropa for the powa instructions. Naropa asked: Is this something coming from
youyourself?Didyouwanttoreceivethis,oristhissomethingthatayidamdeitytoldyouto
request?AndMarpasaid,No,itisntfromme.Ididnotreceivethisfromayidam.Itwasmy
student Good News. Naropa put his palms together and, bowing towards Tibet, he
recitedthesefamousfourlines:
Inthethickdarknessofthenorth,likethesunglisteningonthesnow,thereisonecalledGood
News;itistothisonethatIbow.
ItissaidthatatPullahari,allthetreesaroundtheretreathutofNaroparemain
bowing towards Tibet. Naropa also gave Marpa many other teachings, including the
Whispered Lineage of the Dakinis. He prophesied that, in the future, the Dharma
lineageofMarpawouldbemastersofthispractice,andthathisDharmadescendants
wouldmaintainhislineageandpracticeitwell.WhenNaropahadfinishedgivinghim
these teachings, Marpa emerged from the hut, and once outside he bowed again to
Naropa.(Thiswasactuallythelasttimehemethim.)AsMarpawasmakinghisbows,
heleftafootprintintherockthatisstillvisible.WhenMarpareturnedtoTibet,hegave
Milarepa,hismaindisciple,everysingleinitiationthathehadreceived,includingthe
WhisperedInstructionsoftheDakinilineage.
Marpa told Milarepa and the assembled disciples, Now I have given you
everythingIreceivedfromNaropa.Therewere,however,otherdisciplesofNaropawho
receiveddifferentteachings,andMarpaencouragedMilarepaandhisotherstudentsto
goandmeettheminordertoobtaintheremaininginstructions.Inthisway,Marpas
students would maintain Naropas lineage. While Marpa was in India, Naropa had
also prophesied to him that Milarepa should go back into retreat and pointed out a
particularcave.Followingtheseinstructions,Milarepawentbackintoretreat,withthe
continuing support of Marpa and Dagmema. During this practice, he had deep
experienceandrealization.Aftermanyyears,Marpacalledallofhisstudentstogether.
Hesaid,WearemaintainingthelineageofNaropa,andweshouldnowlookintothefutureto
seewhatwillhappentothislineage.Tonight,watchyourdreamscarefully,andinthemorning,
letmeknowwhatyouveseen.
Milarepa dreamt of four great pillars, one in each direction. In the eastern
directionwasTsurtonWangye,oneofthefourmaindisciples.Thesnowlionontopof
hispillarsignifiedthathehadaheartlikealion.InthesoutherndirectionwasLama
Ngokpa,towhomDagmemahadsentMilarepaforteaching.Ontopofthispillarwasa

511

tiger,symbolizingthecharacterofLamaNgokpa.InthewesterndirectionwasMeton
of Tsangrong, and his symbol was the garuda. On the northern pillar was a vulture,
andthisrepresentedMilarepa.Eachoneofthefourhasanextensiveexplanationbut
here we will focus on Milarepa. In Tibet, the vulture is considered a being who can
endure all kinds of hardship. Vultures also come to eat the bodies that areofferedat
thecemeteries.Theycaneveneatthebones,whichindicatesthattheyhavealotoffire
in their bodies that allows them to digest anything. Milarepas specialty was the
practiceoftummo,whichisrelatedtofire.Inthedream,thevulturesfeatherswereall
inplaceandtheywerebeautifulwithnofaultwhatsoever.Thiswasasignthatallof
theinstructionsMilarepareceivedwouldabidewithinhismindstreamandhewould
rememberthemperfectly.Thevulturesnestisusuallyhighupontherocks,andthis
was a sign that Milarepa would have a long life. Milarepa also dreamed that the
vulture had many offspring, and that was a sign that Milarepa would have
incomparable disciples. Flying around the vulture in the sky were many different
kinds of birds. This was a sign that the Kagyu teachings would increase and spread.
Thevultureseyeslookedupwardintothesky,signifyingthatMilarepahadcuthisties
tosamsaraandthatinthefuture,hewouldnotneedtotakephysicalbirth.Attheend
of the dream, the vulture flew into the sky, showing that Milarepa would reach the
expanseofliberation,orthelevelofBuddhahood.
Afterinterpretingthedream,Marpasaid,Ihaveexplainedallthistoyouandmy
work now is finished. Its your turn, my disciples, to do the work. And if my words are not
false,buttrue;andiftheyhavethestrengthtoendure,theninthefuture,thispracticelineage
will flourish. According to Marpas prophesy, one of the little vultures represented
Gampopa,whobecameoneofMilarepasforemostdisciples.Itissaidthathissunlike
disciplewasDakpoLaje,thedoctorfromDakpo,orGampopa,andthathismoonlike
disciple was Rechungpa, Rechung DorjeDrakpa.Milarepahadmanyothercloseand
highly realized disciples who taught and matured their own disciples and so the
lineagecontinued.FlowingfromMilarepasteachingandlineage,theKagyutradition
didspreadandflourish.

This hagiography is based on a teaching given at Karma Triyana Dharmachakra by the Ven. Bardor Tulku
RinpocheinDecemberof1992,translatedandeditedbyMicheleMartin.

512

TeachingsofMilarepa

SongofTransiencewithEightSimiles
TheFleetingBubbles
KarmaandSuffering
TheSongofTransienceandDelusion
Meditation,StudyandPreaching
TheDeerandtheHunter
SixPerfections
FurtherTeachingsontheSixPerfections
ItisGoodForYou
MeditationisService

513

514

Milarepa

SongofTransiencewithEightSimiles

Uponthearrivalofautumn,MilarepadecidedtoleaveUpperLowowherehehad
been preaching the Dharma during the summer, and go to Di Se Snow Mountain. His
patronsgavehimafarewellparty,circlingaroundhim,andmadeofferingsandobeisance.
Theysaid:Bekindenoughtogiveus,yourdisciples,someinstructionsandadvice.The
Jetsunthenemphasizedthetransiencyofallbeings,admonishingthemtopractiseDharma
earnestly.

Andhesang;

Faithfuldiscipleshereassembled(askyourselves):
HaveIpracticedDharmawithgreatearnestness?
Hasthedeepestfaithariseninmyheart?
HewhowantstopracticeDharmaandgainnonregressivefaith,
ShouldlistentothisexpositionoftheMundaneTruths
Andponderwelltheirmeaning.
Listentotheseparablesandmetaphors:

Apaintingofgold,
Flowersofturquoiseblue,
Floodsinthevaleabove,
Riceinthevalebelow,
Abundanceofsilk,
Ajewelofvalue,
Thecrescentmoon,
Andapreciousson
Thesearetheeightsimiles.

Noonehassungbefore
Suchcasualwords(onthis),
Noonecanunderstandtheirmeaning
Ifheheedsnotthewholesong.

Thegoldpaintingfadeswhenitiscompleted
Thisshowstheillusorynatureofallbeings,
Thisprovesthetransientnatureofallthings.

515

Think,thenyouwillpracticeDharma.

Thelovelyflowersofturquoiseblue
Aredestroyedintimebyfrost
Thisshowstheillusorynatureofallbeings,
Thisprovesthetransientnatureofallthings.
Think,thenyouwillpracticeDharma.

Thefloodsweepsstronglydownthevaleabove,
Soonbecomingweakandtameinplainbelow
Thisshowstheillusorynatureofallbeings,
Thisprovesthetransientnatureofallthings.
Think,thenyouwillpracticeDharma.

Ricegrowsinthevalebelow;
Soonwithasickleitisreaped
Thisshowstheillusorynatureofallbeings,
Thisprovesthetransientnatureofallthings.
Think,thenyouwillpracticeDharma.

Elegantsilkencloth
Soonwithaknifeiscut
Thisshowstheillusorynatureofallbeings,
Thisprovesthetransientnatureofallthings.
Think,thenyouwillpracticeDharma.

Thepreciousjewelthatyoucherish
Soonwillbelongtoothers
Thisshowstheillusorynatureofallbeings,
Thisprovesthetransientnatureofallthings.
Think,thenyouwillpracticeDharma.

Thepalemoonbeamssoonwillfadeandvanish
Thisshowstheillusorynatureofallbeings,
Thisprovesthetransientnatureofallthings.
Think,thenyouwillpracticeDharma.

Aprecioussonisborn;
Soonheislostandgone
Thisshowstheillusorynatureofallbeings,
Thisprovesthetransientnatureofallthings.
Think,thenyouwillpracticeDharma.

ThesearetheeightsimilesIsing.
Ihopeyouwillrememberandpracticethem.
Affairsandbusinesswilldragonforever,
SolaythemdownandpracticenowtheDharma.
Ifyouthinktomorrowisthetimetopractice,
Suddenlyyoufindthatlifehasslippedaway.
Whocantellwhendeathwillcome?

Everthinkofthis,
AnddevoteyourselvestoDharmapractice.

516

Milarepa

TheFleetingBubbles

Travelling with his disciples, Milarepa came to Din Ri Namar where he

enquired for the name of the outstanding patron. Learning that physician Yang Nge
wasadevotedBuddhist,heproceededtohishousewherethephysiciansaid,Itissaid
that Jetsun Milarepa can use anything at hand as a metaphor for preaching. Now
please use bubbles of water in this ditch before us as a metaphor and give us a
discourse.

Inresponse,Jetsunsangasong

IpayhomagetomygraciousGuru
PraymakeeveryoneherethinkoftheDharma!
Ashesaidonce,Likebubblesis
Thislife,transientandfleeting
Initnoassurancecanbefound.
Alaymanslifeislikeathief
Whosneaksintoanemptyhouse.
Knowyounotthefollyofit?

Youthislikeasummerflower
Suddenlyitfadesaway.
Oldageislikeafirespreading
Throughthefieldssuddenlytisatyourheals.
TheBuddhaoncesaid,Birthanddeath
Arelikesunriseandsunset
Nowcome,nowgo.
Sicknessislikealittlebird
Woundedbyasling.
Knowyounot,healthandstrength
Willintimedesertyou?
Deathislikeanoildrylamp
(Afteritslastflicker).
Nothing,Iassureyou,
Inthisworldispermanent.

517

EvilKarmaislikeawaterfall,
WhichIhaveneverseenflowupward.
Asinfulmanislikeapoisonoustree
Ifyouleanonit,youwillinjuredbe.
Transgressorsarelikefrostbittenpeas
Likespoiledfat,theyruineverything.
Dharmapractisersarelikepeasantsinthefield
Withcautionandvigourtheywillbesuccessful.
TheGuruislikemedicineandnectar
Relyingonhim,onewillwinsuccess.
Disciplineislikeawatchmanstower
Observingit,onewillattainAccomplishment.
TheLawofKarmaislikeSamsaraswheel
Whoeverbreaksitwillsufferagreatloss.
Samsaraislikeapoisonousthorn
Inthefleshifnotpulledout,
Thepoisonwillincreaseandspread.
Thecomingofdeathisliketheshadow
Ofatreeatsunset
Itrunsfastandnonecanhaltit.
Whenthattimecomes,
WhatelsecanhelpbutHolyDharma?
ThoughDharmaisthefountofvictory.
Thosewhoaspiretoitarerare.
Scoresofmenaretangledin
ThemiseriesofSamsara;
Intothismisfortuneborn,
Theystrivebyplunderandtheftforgain.

HewhotalksonDharma
Withelationisinspired,
Butwhenataskissethim,
Heiswreckedandlost.

Dearpatrons,donottalktoomuch,
ButpractisetheHolyDharma.

518


Milarepa

KarmaandSuffering
ThissongisafurtherresponsebyMilarepatothephysiciansenquiry....called,
TheFleetingBubbles

This is indeed very helpful to mind, commented the physician, but please
preach still further for me on the truth of Karma and the suffering of birth, old age
illnessanddeath,thusenablingmetogainadeeperconvictioninBuddhadharma.

Inresponse,theJestsunsang:

Pleaselistentothesewords,
Dearfriendshereassembled.

Whenyouareyoungandvigorous
Youneerthinkofoldagecoming,
Butitapproachesslowandsure
Likeaseedgrowingunderground.

Whenyouarestrongandhealthy
Youneerthinkofsicknesscoming,
Butitdescendswithsuddenforce
Likeastrokeoflighting.

Wheninvolvedinworldlythings
Youneerthinkofdeathsapproach.
Quickitcomeslikethunder
Crashingroundyourhead.

Sickness,oldageanddeath
Evermeeteachother
Asdohandsandmouth.
Waitingforhispreyinambush,
Yamaisreadyforhisvictim,
Whendisastercatcheshim.

Sparrowsflyinsinglesfile.Likethem,
Life,DeathandBardofollowoneanother.
Neverapartfromyou

519

Arethesethreevisitors.
Thusthinking,fearyounot
Yoursinfuldeeds?

Likestrongarrowsinambushwaiting,
RebirthinHell,asHungryGhost,orBeast
Is(thedestiny)waitingtocatchyou.
Ifonceintotheirtrapsyoufall,
Hardwillyoufindittoescape.

Doyounotfearthemiseries
Youexperiencedinthepast?
Surelyyouwillfeelmuchpain
Ifmisfortunesattackyou?
Thewoesoflifesucceedoneanother
Liketheseasincessantwaves
Onehasbarelypassed,before
Thenextonetakesitsplace.
Untilyouareliberated,pain
andpleasurecomeandgoatrandom
Likepassersbyencounteredinthestreet.

Pleasuresareprecarious,
Likebathinginthesun;
Transient,too,assnowstorms
Whichcomewithoutwarning.
Rememberingthesethings,
WhynotpractisetheDharma?

Note: Yama The Lord of Hell before whom, according to some accounts, evildoers are dragged and
tried. Such visions seen by one arising in the Hells are often explained as mental projections appearing
veryrealtothosewhoseethem.Theyare,ofcourse,thefruit(phala,vipaka)ofunskillfulaction(akusala
kamma).

520

Milarepa

TheSongofTransiencyandDelusion

RechungpaafterreturningfromIndiahadcontractedthediseaseofprideand
invariouswaysMilarepatriedtocurehim.Ashisdisciplerequiredfood,theywentfor
almsbutwereabusedbyanoldwomanwhodeclaredthatshehadnofood.Thenext
morningtheyfoundherdeadandMilarepasaid:Rechungpa,likethiswoman,every
sentientbeingisdestinedtodie,butseldomdopeoplethinkofthisfact.Sotheylose
many opportunities to practise the Dharma. Both you and I should remember this
incidentandlearnalessonfromit.

Whereupon,hesang:

Whenthetransienceoflifestrikesdeeplyintoonesheart
OnesthoughtanddeedswillnaturallyaccordwithDharma.
Ifrepeatedandcontinuouslyonethinksaboutdeath,
Onecaneasilyconquerthedemonsoflaziness.
Nooneknowswhendeathwilldescenduponhim
Justasthiswomanlastnight!

Rechungpa,donotbeharsh,andlistentoyourGuru!
Behold,allmanifestationsintheouterworld
Areephemerallikeadreamlastnight!
Onefeelsutterlylostinsadness
Whenonethinksofthispassingdream.
Rechungpa,haveyoucompletelywakened
Fromthisgreatpuzzlement?
Oh,themoreIthinkofthis,
ThemoreIaspiretoBuddhaandtheDharma.

Thepleasureyearninghumanbodyisanungratefulcreditor.
Whatevergoodyoudotoit,
Italwaysplantstheseedsofpain.
Thishumanbodyisabagoffilthanddirt;
Neverbeproudofit,Rechungpa,
Butlistentomysong!

521

WhenIlookbackatmybody,
Iseeitasamiragecity;
ThoughImaysustainitforawhile,
Itisdoomedtoextinction.
WhenIthinkofthis,
Myheartisfilledwithgrief!
Rechungpa,wouldyounotcutoffSamsara?
Oh,themoreIthinkofthis,
ThemoreIthinkofBuddhaandtheDharma!

Aviciouspersoncanneverattainhappiness.
Errantthoughtsarethecauseofallregrets,
Baddispositionsarethecauseofallmiseries,
Neverbevoracious,ohRechungpa,
Butlistentomysong!

WhenIlookbackatmyclingingmind,
Itappearslikeashortlivedsparrowinthewoods
Homeless,andwithnowheretosleep;
WhenIthinkofthis,myheartisfilledwithgrief.
Rechungpa,willyouletyourselfindulgeinillwill?
Oh,themoreIthinkofthis,
ThemoreIaspiretoBuddhaandtheDharma!

Humanlifeisasprecarious
Asasingleslimhairofahorsestail
Hangingonthevergeofbreaking;
Itmaybesnuffedoutatanytime
Likethisoldwomanwaslastnight!
Donotclingtothislife,Rechungpa,
Butlistentomysong!

WhenIobserveinwardlymybreathings
Iseetheyaretransient,likethefog;
Theymayvanishanymomentintonought.
WhenIthinkofthis,myheartisfilledwithgrief.
Rechungpa,doyounotwanttoconquer
Thatinsecuritynow?
Oh,themoreIthinkofthis,
ThemoreIaspiretoBuddhaandtheDharma.

Tobeclosetowiskedkinsmenonlycauseshatred.
Thecaseofthisoldwomanisaverygoodlesson.
Rechungpa,stopyourwishfulthinking
Andlistentomysong!

WhenIlookatfriendsandconsorts
Theyappearaspassersbyinthebazaar;
Meetingwiththemisonlytemporary,
Butseperationisforever!
WhenIthinkofthis,myheartisfilledwithgrief.

522

Rechungpa,doyounotwanttocastaside
Allworldlyassociations?
Oh,themoreIthinkofthis,
ThemoreIthinkofBuddhaandtheDharma.

Arichmanseldomenjoys
Thewealththathehasearned;
ThisisthemockeryofKarmaandSamsara,
Moneyandjewelsgainedthroughstinginessandtoil
Arelikethisoldwomansbagoffood.
Donotbecovetous,Rechungpa,
Butlistentomysong!

WhenIlookatthefortunesoftherich,
Theyappeartomelikehoneytothebees
Hardwork,servingonlyforothersenjoyment,
Isthefruitoftheirlabour.
WhenIthinkofthis,myheartisfilledwithgrief.
Rechungpa,doyounotwanttoopen
Thetreasurywithinyourmind?
Oh,themoreIthinkofthis,
ThemoreIaspiretoBuddhaandhisTeachings.

523


Milarepa

Meditation,StudyandPreaching

DrashiTse,apatron,onceaskedMilarepa:DoyouthinkIshouldconcentrate
myeffortonmeditationaloneornot?
The Jetsun replied, It is for the very sake of practice that the Dharma is
preached and studied. If one does not practise or meditate both studying and
preachingwillbemeaningless.:

Hearken,myfaithfulpatrons!
Evensinfulpersons,
NotknowingthegreatpowerofKarma,
DreamofachievingLiberation,
Lifewearsoutasdaysandyearsgoby,
Yetinpursuingpleasures
Peoplespendtheirlives.TheyaskWillthismonthoryearbegood?
Blindtolifesspeedypassing,
Foolscherishfoolishquestions.
HewhotrulywantstopractiseDharma
ShouldmakeofferingstotheHolyOnes,
TakeRefugeintheTripleGem,
GiveservicetotheJetsunGuru,
Payrespecttohisparents,
Givealmswithouthopingforreward.
Heshouldofferhelptothoseinneed,
HeshouldliveandactuptoTheDharmasprinciples.
NotmuchisneededforBuddhistpractice;
Toomanyvowsleadtoselfcheating.
Dearpatrons,trytopractisewhatIsay.

524


Milarepa

TheDeerandtheHunter

When Milarepa was sitting in meditation, a frightened deer dashed by,

followed by a ravening hound. By the power of his lovingkindness and compassion
(MettaKaruna), Milarepa made them lie down one on either side of him, and then
preachedtothem.
Thencamethefierceandproudhuntsman,ChirawaGwunboDorje,whowas
enraged by the sight of the Jetsun and shot and arrow at him, but missed. Milarepa
sangtohimandhisheartbegantoturntotheDharma.
Then the hunter saw that Milarepa was living an austere life and great faith
aroseinhim.HewishedthentopracticeDharmaaftertalkingwithhisfamilybutthe
Jetsunwarnedhimthathispresentmeritoriousthoughtmightchangeandhesang:

Hearken,hearken,huntsman!
Thoughthethundercrashes,
Itisbutemptysound;
Thoughtherainbowisrichlycoloured,
Itwillsoonfadeaway.
Thepleasuresofthisworldarelikedreamvisions;
Thoughoneenjoythem,theyarethesourceofsin.
Thoughallweseemaysemtobeeternal,
Itwillsoonfalltopiecesandwilldisappear.
Yesterdayperhapsonehadenoughormore,
Alltodayisgoneandnothingsleft;
Lastyearonewasalive,thisyearonedies.
Goodfoodturnsintopoison,

525

Andthebelovedcompanionturnsintoafoe.

Harshwordsandcomplaintsrequite
Goodwillandgratitude.
Yoursinshurtnoonebutyourself.
Amongonehundredheads,youvaluemostyourown.
Inalltenfingers,ifoneiscut,youfeelthepain.
Amongallthingsyouvalue,yourselfisvaluedmost.
Thetimehascomeforyoutohelpyourself.

Lifefleesfast.Soondeath
Willknockuponyourdoor.
itisfoolish,therefore,onesdevotiontopostpone.
Whatelsecanlovingkinsmendo
ButthrowoneintoSamsara?
Tostriveforhappinesshereafter
Ismoreimportantthantoseekitnow.
ThetimehascomeforyoutorelyuponaGuru,
ThetimehascometopractiseDharma.

526


Milarepa

SixPerfections

TwoscholarbhikkhuscametoargueabouttheDharmawithMilarepabutthe
discussion (which was a demonstration of his mastery of meditation) turned against
them.Uponwhich,oneofthemaskedforhisinstructionintheSixParamitas.

Inanswer,Milarepasang:

Iffromparsimonyonecannotfreeoneself,
Whatistheuseofdiscussingcharity?(dana)
Ifonedoesnotforswearhypocrisyandpretence,
Whatistheuseofkeepingdiscipline?(sila)
Ifoneabjuresnotmaliciousrevilings,
Whatistheuseofexercisingpretentiouspatience?(khanti)
Ifoneabandonsnotindifferenceandinertness,
Whatistheuseofswearingtobemoral?(viriya)
Ifoneconquersnottheerrantthoughtswithin,
Whatistheuseoftoilinginmeditation?(samadhi)
Ifonedoesnotseeallformsashelpful,
WhatistheuseofpractisingtheWisdoem(panna)
Ifoneknowsnottheprofoundteaching
Offorbiddingandallowing,
Whatistheuseoflearning?

Ifoneknowsnottheartoftakingandrejecting,
WhatistheusespeakingonKarmacausation?
IfonesminddoesnotaccordwiththeDharma,
WhatistheuseofjoiningtheOrder?
IfthepoisonoussnakeofKlesa(*41)isnotkilled,
Theyearningforwisdomonlyleadstofallacy.
Ifvenomousjealousyisnotovercome,
OnesyearningfortheBodhimindwillbeanillusion.
Ifonerefrainsnotfromhurtingpeople,
Oneslongingforrespectandhonour
Ismerelywishfulthinking.
Ifonecannotconqueregoclingingandprejudice,

527

OnescravingfortheEqualityofDharma
Onlybringswrongviews.
Ifonecannotsubduethedemon,clingingego,
OnesKlesaswillbegreatandhisYogaboundtofail.
IfonesactionsconformnotwiththeDharma.
Onewillalwayshinderthegooddeedsofothers.
IfonehasnotyetabsorbedonesmindinDharma,
Onesbabblingandprattlingwillonlydisturbothersminds.
Therefore,donotwasteyourlifeinwordsandchatter
Buttrytogaintheassuranceofnoregret
Andtheconfidenceoffacingdeath!

Milarepasaid:Dearteachers,theproverbsays:Judgingfromthecomplexion
ofhisface,oneknowswhetheramanhaseatenornot.Inthesamelight,thefactthat
oneknowsnotorknowstheDharma,caneasilybedetectedbywhetherornotonecan
conquer ones own egoclinging desires. If he can, that proves that one knows and
practisestheBuddhistTeachings.OnemaybeveryeloquenttalkingabouttheDharma
andwinallthedebates,butifonecannotsubdueevenafractionofonesegoclinging
and desires, but merely indulges oneself in words and talk, ones victories in debate
willneverbringoneanyprofitbutwillonlyincreaseonesegotismaridpride.

FurtherTeachingsontheSixPerfections

One of the scholarbhikkhuswhohadpreviouslybeenOpposedtotheJetsun,

gradually acquired faith in him and eventually came to him for the Dharma,
requesting, Now please be kind enough to instruct me in the essence of the Six
Paramitas.

Inresponse,theJetsunsang:

Iamnotwellversedinwords
Beingnoscholarpreacher,
Yetthispetitionerissincereandgood.

TheSixParamitacontainallBuddhistteachings.
TothosewhopractiseDharma,
Wealthisbutacauseofdiversion.
Hewhogiveshis(wealth)allaway,
WillbebornaPrinceofHeaven.
Nobleisittopractisecharity!
MoraldisciplineisaladdertoLiberation
Whichneithermonksnorlaymencandiscard
AllBuddhistfollowersshouldpractiseit!
Buddhistpatience,bythePatiencepreacherexemplified,
IsitvirtuewhichtheBuddhacherishedmost
Itisagarmentdifficulttowear,
Yetallmeritsgrowwhenitisworn.

DiligenceistheshortpathtoFreedom
AndanecessityforDharmapractice.

528

Withoutitnothingcanbedone.
Ridethenuponthehorseofdiligence!

ThesefourDharmasbringmerittomen,
Beingindispensableforall.
NowIwillspeakofWisdom.
Meditationisateachingbetweenthesetwo,
AsitappliesbothtoWisdomandMeritpractice,
Byitalldistractionsareovercome
ForallBuddhistpractice,itismostimportant.

WisdomParamitaistheteachingofFinalTruth,
ThedearesttreasureofallBuddhas.
Enjoyitthenwithoutexhaustion,
ItistheWishfulfillingGemofHeaven,
Fulfillingthehopesofallsentientbeings.
Tothosewhocanrenounceactivities,
WisdomParamitawillbringfinalrest.
ThisprovisionofWisdomismostprecious;
Wherebyonewillreachperfectionstepbystep.

Thisismyreply,VenerableMonk,
Rememberandpractiseitwithjoy!

529

ItisGoodForYou

RechungpahadawishtovisitCentralTibet(Weu)butMilarepatriedto
dissuadehimfromgoingbysayingthatitwasnotyettherighttimeforhimtoleave
hisGuru.ButRechungpastillkeptpressinghisrequest.

WhereupontheJetsunsang:

Itisgoodforyou,thewhiteliononthemountain,
Tostayhigh,andnevergodeepintothevalley,
Lestyourbeautifulmanebesullied!
Tokeepitingoodorder,
Youshouldremainonthehighsnowmountain.
Rechungpa,hearkentomywordstoday!

Itisgoodforyou,thegreateagle,onhighrocks
Toperch,andneverfallintoapit,
Lestyourmightywingsbedamaged!
Tokeepthemingoodorder,
Youshouldremaininthehighhills.
Rechungpa,hearkentoyourGuruswords!

Itisgoodforyou,thejungletiger,
Tostayinthedeepforest:ifyourove
Abouttheplain,youwillloseyourdignity!
Tokeepyoursplendourinperfection,
Intheforestyoushouldremain.
Rechungpa,hearkentoyourGuruswords!

Itisgoodforyou,thegoldeneyedfish,
Toswiminthecentralsea;
Ifyouswimtooclosetotheshore,
Youwillinanetbecaught.
Youshouldremaininthedeepwaters.
Rechungpa,hearkentoyourGuruswords!

Itisgoodforyou,RechungdordraofGungTang,
Foryoutostayinhermitages;
Ifyouwanderindifferentplaces,
Yourexperienceandrealizationwilldim.
Toprotectandcultivatedevotion
Youshouldremaininthemountains.
Rechungpa,hearkentoyourGuruswords!

530

Milarepa

MeditationisService

Five young nuns from Mon had become Milarepas disciples. Having dwelt
with him for some time, they decided to invite him to their village (whence they
thoughtofreturning).
Theysaidtohim:ReveredOne,sinceyourmindnolongerchanges,thereisno
need for you to practise meditation. Therefore, for the sake of sentient beings please
cometoourvillageandpreachtheDharmaforus.
Milarepareplied,Practisingmeditationinsolitudeis,initself,aservicetothe
people. Although my mind no longer changes, it is still a good tradition for a great
yogitoremaininsolitude.

Hethensang:

Throughtthepractice(ofmeditation)
IshowgratitudetomyGuru.
Praygrantmeyourgrace,ripenandliberateme.

Yougifteddisciples,followersofDharma,
Heedcarefuly,withallattention,
WhileIsingoftheprofoundEssentialTeaching.

TheGreatLionessoftheuppersnowmountain
Posesproudlyonthesummitofthepeak;
Sheisnotafraid
Proudlydwellingonthemountain
Isthesnowlionsway.

TheQueenVultureonRedRock
Stretchesherwingsinthewidesky,
Sheisnotafraidoffalling
Flyingthroughtheskyisthevulturesway.

Inthedepthofthegreatocean
DartstheQueenofFish,glittering;
Sheisnotafraid(ofdrowning)

531

Swimmingisthefishsway.

Onthebranchesoftheoaktrees,
Agilemonkeysswingandleap,
Theyarenotafraidoffalling
Suchisthewildmonkeysway

Undertheleafycanopyofthedensewood,
Thestripedtigerroamsandswiftlyruns,
Notbecauseoffearorworry
Thisshowsherhaughtypride,
Andisthemightytigersway.

InthewoodonSingaMountain,
I,Milarepa,meditateonvoidness,
NotbecauseIfeartolosemyunderstanding
Constantmeditationistheyogisway.

ThosegreatyogiswhohavemasteredthePractice
Neverdesireanythinginthisworld.
Itisnotbecausetheywantfame
Thattheyremaininsolitude;
Itisthenaturalsignspringingfromtheirhearts
Thetruefeelingofnonattachmentandrenunciation.

YogiswhopractisetheteachingofthePathProfound,
Dwellalwaysincavesandonmountains,
Notthattheyarecynicalorpompous,
Buttoconcentrateonmeditationistheirselfwilling.

I,thecottonclad,havesungmanysongs,
Nottoamusemyselfbysingingsophistries,
Butforyoursake,faithfulfollowerswhoassemblehere,
FrommyheartIhavespokenwordshelpfulandprofound.

532

GampopaHisLifeandTeachings

Gampopa

LifeofGampopa
LifestoriesofDharmaLordGampopa

TeachingsofGampopa

FourDharmasofGampopa
TenThingstobeUnderstood
SongofGreatBliss
BuddhaNature
GampopasMagnificentDream
GampopasFinalPrayerandSupplicationtoMilarepa

533

534


Gampopa
(10791153)

Partone:
EarlyLife,FindingtheGuru

Gampopa,alsoknownasDakpoRinpoche,isoneofthemostimportantfigures
in the Kagyu lineage. The foremost disciple of JetsunMilarepa,hetrulyconsolidated
the Kagyu tradition by integrating its special teachings with those of the other main
trendsofBuddhism.Thusthemahamudra,SixYogasofNaropaandothervajrayana
teachingswhichareuniquetotheKagyulineagebecamefirmlysetwithinthemonastic
lineages that form the basis of hinayana Buddhism and the bodhisattva teachings of
mahayana Buddhism. The latter came in the very complete and pure form in which
theyweretaughttoGampopathroughtheKadampalineage.
Both Gampopa and Dakpo Rinpoche are names derived from places (Mount
GampoandtheDakporegionofTibet)wherehelatertaught.Hewasbornintheyear
1079.HehadalreadybeenabodhisattvaonthethresholdofBuddhahood(i.e.a10th
level bodhisattva) for many cosmic aeons. He manifested during the time of
Shakyamuni Buddha, the fourth Buddha, as one of his most brilliant disciples, a
bodhisattva and healer called Chandra Prabha Kumara, who cured people by giving
herbal medicine. Sometimes merely hearing his name or physical contact with him
could heal diseases. He invited Shakyamuni Buddha and his other bodhisattva
disciplestohishome.There,ShakyamuniBuddhagaveateachingonthesutraknown
astheSamadhiRajaSutra.
Having revealed this teaching on the Samadhi Raja Sutra, Buddha then asked
membersoftheassemblytovolunteertospreadtheteachingoftheSamadhiRajaSutra
inmuchlatertimes,givingtheworlditsteachingintheiressentialmeaning.Chandra
Prabha Kumara promised Shakyamuni Buddha that he would spread that sutra and
makeitsprofoundteachingonthenatureofmindavailableforfuturebeings.Whenhe
madethatcommitment,ShakyamuniBuddhaalsopromisedthatduringthetimewhen
the bodhisattva would actually spread the sutra and benefit all living beings, he
himself would help cultivate and establish the teaching firmly. Many thousands of
bodhisattvas spontaneously ofered to also emanate at that time to help him. This is
seenasthebirthoftheKagyu/mahamudralineage.

535

Tofulfilthispromise,thebodhisattvatookbirthinTibet.Hewasagiftedchild,
interested in many things, who grew up to be both a doctor and a wise Buddhist,
receivingteachingsfromvariousgurus.AtthattimehisnamewasSonamRinchen.He
had a wife and two children but this only lasted until he was 24 years old, at which
time his children died from an epidemic, one shortly after the other. Then his wife
became very ill. Even his skilful medicine could not do anything to heal her. But
althoughshewasingreatpainandseemedtobedying,shewasunabletoactuallylet
gooflifeanddie.Realizingthis,heaskedherwhysheseemedtobesoattachedtoher
life.
Hiswifesaid,Iamnotattachedtopossessions,norwealth,norfaith,butIam
veryattachedtoyou.Becauseyouareonly24yearsold,andyouareveryhandsome,it
isveryhardformetoleaveyou.Itisbecausemyattachmenttoyouissoverystrong
that I am unable to die. Knowing there was no cure for her illness, and at the same
time understanding that her attachment to him prevented her from dying properly,
Sonam Rinchen promised that he would take the vow of complete celibacy, never to
marry another woman, and to become a monk. This promise released her from her
unnaturalattachment,andsheleftherpainrackedbodyanddied.
Fulfilling his promise, and inwardly very happy to renounce worldly life, he
took monks vows, within the Kadampa tradition and went into retreat. There he
practiced meditation through the Kadampa tradition and saw signs and had many
mysticalexperiences.Yetthispracticedidnotsatisfyhimcompletely.
Althoughhewasinretreat,oneeveninghesawthreebeggarsoutsidehiscave.
Theyseemedprettyhungry,andtheyweresittingaroundfantasisingaboutwhatthey
wanted. One of the beggars said, I wish a cup full of tsampa, with lots of butter,
wouldfallfromthesky,andwecouldallenjoyit.
Theotherbeggarsaid,Comeon,thatistoosmallathingtowishfor,justacup
fulloftsampa.Thatisnothing.IwishIwereaking.Infact,IwishIhadthepowerand
thewealthofthekingsofallTibet.Thenthethirdonesaid,Well,gainingpossessions
or becoming a king seem very temporary to me. Since everything is impermanent,
everythingisboundtochange.Iwish,hesaid,thatIhadthepowerandrealizationof
thegreatyogiMilarepa.Thatrealization,thatenergyandpower,isnotdestructible,is
notsubjecttochange.OnhearingthenameofMilarepaspokenthusbythebeggars,
Sonam Rinchen immediately fainted; so strong was the connection sparked in him
whenheheardMilarepasname,thathejustpassedout.
ThenextmorninghemadeaspecialTibetanbutterteaandtsampaandinvited
thethreebeggarstohavebreakfastwithhim.Heaskedtheolderbeggaraboutwanting
tobelikeMilarepa,whereMilarepalived,andthedirectionheshouldtaketogetthere.
Whenheobtainedthatinformation,heimmediatelyandwithoutasecondthoughtleft
theretreathuttofindMilarepa.
Witheagerexcitement,SonamRinchenwalkedforaboutamonthandahalfto
whereMilarepawas.Whileonthewayhecametoahouseandaskedifhecouldstay
the night. The elderly woman who answered the door was wrapped in many cotton
cloths. She asked who he was, and he said he was Sonam Rinchen and had come to
meet the great yogi known as Milarepa. The lady then insisted that he stay at her
house,becausenotonlyshe,butherdaughteralso,weredevotedstudentsofMilarepa.
Infact,Milarepahadtoldherandherdaughterthatthesonofaverynoblefamilyand

536

afuturegreatdisciplewascomingtobehisstudent,andthattheyweretoassisthimin
any manner they could. Milarepa had also told her daughter that they would
accumulate great merit in accommodating him, so they hoped he would stay the
evening.TheyappraisedSonamRinchenofthesefactsandhefeltsomepride.
The next day Sonam Rinchen went to see Milarepa. But before he got there,
Milarepasentoneofhisstudentstomeethim.Thestudentgavehimabunchofwood,
drytwigs,andtea,withamessageYouhavedevelopedpride,youhavebecomequite
egoistic, therefore you must remove the stain of that pride. Keep the firewood, go
underarock,andstaythereuntilyouhavepurifiedthestainofpride.SonamRinchen
stayedunderarockforhalfamonthtopurifyhissmallimpurityofselfimportance.
After half a month, Sonam Rinchen was really not expecting anything to
happen,havinglostthehopeofexpectation.WhenMilarepacalledforhimtocome,he
stillhadnoexpectations.Atthistime,Milarepawassittingontopofarock.Therehe
toldSonamRinchenthattheirconnectionwasveryprofound.Actually,Milarepatold
him,althoughyouhavejustcometoseeme,wewereneverreallyseparatedbefore.
And when Milarepa said that, Sonam Rinchen realized that the three beggars who
werechattingoutsidehisretreathutwerereallyemanationsofMilarepa.
Milarepa then asked him what his name was now, and he replied that it was
SonamRinchen.MilarepathentoldhimthatSonammeansmerit,andthathismerit
was inexhaustible and infinite; and that Rinchen means precious, so he would be
veryprecioustoallsentientbeings.
Havingexplainedthis,MilarepathenofferedSonamRinchenaskullcupfullof
beer. At this time Sonam Rinchen was hesitant to take the beer. After all, he was a
Kadampapractitioner,afullyordainedmonkwhowassupposedtoabstainfromany
drinking.Also,hewaswiththegreatMilarepaandsurroundedbyallofhisstudents,
whowerealsoyogis.Becauseofallthis,hewasreluctanttotakethebeercup.
Milarepa said, Get beyond this inhibition, abandon all these thoughts and
preconceptions. Drink without any hesitation. So Sonam Rinchen drank all the beer
that was in the skull cup, without leaving a single drop. This was token of him
obtaining,inthefuture,thecompleteteachingfromMilarepa.Ashewasabletodrink
thebeerwithoutleavingadrop,hewouldbeabletoobtainthecompleteteachingfrom
Milarepawithoutmissinganypointsorteachingsatall.
After that, Sonam Rinchen offered to Milarepa the offerings he had brought:
somegolddustandabagfulloftea.Milarepasaid,Ihavenopot,novesseltoboilthe
teain,and,hesaid,Iamnotthatfavorabletogold,either.Youkeepthetea.Also,you
keepthegolddust.Youmightneedtouseityourself.

Parttwo:
MeditationExperiences

Sayingthat,MilarepagaveaverybasicteachingandsentSonamRinchenoffto
meditate on it for seven days. After seven days of practicing, he gained such vital
energythathenolongerneededordinaryclothingtoremainwarmbutjustaverythin
layer of cotton cloth. He was also able to become absorbed in a very profound
meditation, needing only to take one special breath a day. When he went back to

537

Milarepa and reported his great progress, Milarepa did not praise him nor find fault
withhim,butjusttoldhimtokeeponmeditating.
He returned to his meditation. This time he experienced great darkness, so
obscure that he was unable to see anything. At the same time he heard cries, but
becauseeverythingwassodarkhecouldnottellwhatwashappening.Onceagainhe
went to Milarepa and told him about this experience. Again Milarepa said that this
signifiedneitherblessingnorcurse,andthatheshouldkeeponmeditating.Infact,
he said, when you are meditating there are changes in your nerve impulses and
channel systems. So when you are sitting and feeling some changes in your usual
perception,youareinthemeditativeexperience.
Following the advice of Milarepa, Gampopa went and kept on practicing, and in his
next experience he became very uncomfortable. He experienced dizziness and felt
nauseous,andhethoughtthathemustbesick.SohewenttoMilarepaandtoldhim
that he must be sick because he felt dizzy and nauseous. Milarepa said that he must
keep on meditating, just as he had explained before, no matter what he experienced.
But Milarepa added that this time the cause of the problem could possibly be that
Gampopahadtiedhismeditationropetootightly,andsoheshouldloosenit.
Then,Milarepataughthimsomemorewaysofmasteringthevariousenergies
and their channels in the subtle body.Theseareknownasyogas.Hetaughthimthe
variousskilfulmethodsofinnerheat,knownastummoinTibetanorcandaliinSanskrit.
ThenhesentGampopabacktomeditation.
Gampopawasthenabletoseeveryclearlythebeingsofthesixrealms,fromthe
godrealmtothehellrealm.Notonlythat,hesawthattheywereallenjoyingthemilk
of the stars, and it was a very fascinating experience. However, he also saw his own
mother in a very weak condition. She seemed to be sick, with a very weak physical
body. She was suffering from hunger and thirst, while all the other beings were
enjoyingthemilkofthestars.
HewentbacktoMilarepaandtoldhimofthisexperience,andMilarepasaid,Those
aresimplymeditativeexperiences.Yourpreviousexperienceoffeelingnauseouswas
alsoameditativeexperience.Theycomefromthevitalairenteringthenervechannels
andsystems.
Milarepa continued, Now this experience of seeing beings of the six realms
enjoying the milk of the stars happens when the tigle 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. Because of
thatblockedchannel,SonamRinchenexperiencedsuffering.
Givinghimanotheryogainstruction,MilarepathentoldSonamRinchentogo
back and meditate without fear, expectation, or hope. At the same time Milarepa
mumbled a word or two, and Sonam Rinchen thought he said, There is a supreme
being.Whenhewentbackandmeditated,thistimehesawthemandalaofthedeities,
thecompletemandalaofChakrasamvara.Hewasabletoseethiscompletemandalaof
thedeitiesbecausehethoughtthatwaswhatMilarepahadmeantbysayingthatthere
wasasupremebeing.
Milarepa once again told Sonam Rinchen that this was neither a good nor a bad
experience,andthathemustgobackandcontinuetomeditatewithoutfearorhope.
He then gave him another yoga practice. This led to his next experience, seeing the

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solarandlunareclipsesatthesametime.Thewayhesawitinhisvision,theeclipse
wascausedbyaverythin,threadlikecloud.Thisthreadlikeshadowhadthecapacity
tocompletelyobscurethesunandthemoon.
SonamRinchenwentbackagainandtoldMilarepaabouttheexperienceofthe
eclipse. Milarepa said that it was neither good nor bad, it was just a meditation
experience. This one was caused when the tigle entered into the two nerve channels,
calledromaon
the left and kyangma on the right. The entering of the tigle into the right and left
nervechannelscausestheexperienceofthefine,threadlikeeclipse.
Although Milarepa again told Sonam Rinchen that his experience was neither
good nor bad, and that he must continue meditating, this time he gave him some
advice. It seems, he said,thatyouareovertaxingyourselfinmeditation.Meditate
withlessforce,lesstension.Youmustrelax.Then,takingthesewords,andsomenew
yoga instructions, Sonam Rinchen went back to meditate, as instructed by his guru
Milarepa.
Milarepa sent Sonam Rinchen (Gampopa) back to meditate many times and
gavehimmanyyogainstructions.Gampopahadbythistimebecomeveryadvancedin
his meditations, and could accomplish them in very difficult situations with no
discomfort. He learned lung (breath) practice and supplication prayers to his guru
Milarepa.

Partthree:
SignificantDreams

By now, Sonam Rinchens meditation was so advanced that he normally

requiredlittlesleep.Onenighthowever,afterhismidnightpractise,hedozedoff.He
hadaveryauspiciousdream,inwhichwere21veryauspiciousindications.Whenhe
awoke, the sun was already shining. He set off immediately to tell Milarepa about
thesedreamsandsigns.
Milarepawassittingonabigrockwithhisheadcoveredbyhisrobe,asthough
hewereasleep.Gampopasaid,Master,wakeup.Ihavetotellyouaboutmydreams.
Milarepareplied,Dontbesoexcited.Ihavehadthesamedreamsandwilltellyouthe
meaning of its symbols. (There is also a symbolic meaning to the entire story: when
GampopametMilarepawrappedinablanketasthoughasleep,withthesunshining
brightlyontheground,itsymbolizedthatthiswasthelasttimeGampopawouldsee
hisguru,meaningthatGampopasBuddhaactivitywouldbegin,andhewouldspread
theteachingsortransmissionofMilarepaallovertheworld.)
Gampopa explained his twentyone dream experiences precisely, one after
another. Milarepa said, In the past, I have not explained to you the meanings of the
experiences you have had in meditation. This time I will explain every dream and
everysymbol.
Inthefirstdream,Gampopadreamtthathewaswearingawhitehat,orcrown,
withaverylongpoint.Thissymbolizedthatalthoughthereweremanyvehiclesforthe
teachings, many traditions of teachings, his tradition was superior, as shown by the
high point of the hat. This hat was also surrounded by multicolored string,
symbolizingGampopascompleteunionofprofoundprajnaandcompassion.Theedge

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of the hat was also decorated with animal fur; this fur was black, with a red color
within the black. This symbolized that Gampopa would not need to mix, or mingle,
with other traditions; that he would have his own completely independent
transmission.Gampopaalsodreamtthatonthetopofhishat,attheverypoint,there
wasthefeatherofaneagle.ThissymbolizedthatGampopawouldrealizethesupreme,
stainlessviewofmahamudra.
AgainGampopadreamtthathewaswearingbrandnewshoes,completelyfree
from dust, mud, or stain. These symbolized his stainless commitment to keep every
vow of the Three Yanas he took: the vows of Vinaya, the Bodhisattvayana, and the
Vajrayana.Theshoeswerenewandveryattractive,symbolizinghowGampopawould
become an example, keeping and maintaining the three types of vows in the future.
Theshoeswerealsodecoratedwithfourbluecircles:oneonthepointoftheleftand
anotheronthepointoftheright,andoneoneachback.Thesefourcirclessymbolized
that Gampopa in his lifetime would come to complete realization of the four kayas:
dharmakaya,sambhogakaya,andnirmanakaya,andthesvabhavikakaya.
Also,theywereTibetanshoes,thekindofTibetanshoes,orboots,thatcometo
belowthekneeandhavetobetiedwithastringorrope.Gampopadreamtthatatboth
ends of the rope that tied the shoes were two silver rings. These symbolized the
unselfish conduct and behavior of past bodhisattvas, and that throughout the life of
Gampopahewouldnevershowselfishness,butalwayscompassion,inthemannerof
pastbodhisattvas.
Gampopa also dreamt that he was wearing a very thin white cotton cloth
wrapped around him. This cloth symbolized that although Gampopa as a teacher
wouldhavemanydefiledandneuroticstudentsinhislifetime,hismindwouldalways
remainasstainlessasthewhitecottoncloth.Gampopaalsodreamtofagoldencolored
silken shirt, symbolic of Gampopas unshakable, immovable kindness to all living
beings.Itmeantthathewouldneverdiscriminatebetweengoodandbadstudents,or
highorlowcastes;hiskindnesswouldalwaysextendtoallbeings.Hewaslikegold,in
that no matter what you do to it, whether you burn it or beat it, the color of gold
alwaysstaysthesame.SuchwastheimmovablekindnessofGampopa.
The cotton cloth in the dream had many multicolored dots on it. These
symbolized that every living being could benefit through Gampopas skillful means,
andthateachwouldbenefitaccordingtoitscapacity.
Gampopa dreamt that he wore a woven belt, wound around his waist three
times. This symbolized that in the past, present, and future, Gampopa would keep
pureandstainlessthecommitment,thesamayaoftheHinayana,Bodhisattvayana,and
Vajrayana vows. The belt was decorated with white flowers connected with white
pearls. These symbolized that Gampopa would master the three disciplines: those of
right conduct, meditation and wisdom, and that he would become an example to
futurestudentsofhowtomasterthesethree.
Hewasalsowearingawhiteblanketmadeofpurewooloverthewhitecotton
cloth. This symbolized that whatever Gampopa might be doing externallywalking,
teaching,sleeping,meditating,whateverhismindwouldneverbeseparatefromthe
essentialnatureofdharmakaya.Thiswhitewoolblanketwasstitchless,freefromany
threads, and not cut, just naturally the right shape. This symbolized that Gampopas
realization of the dharmakaya was stainless and free from any doubts or conflicts.

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Gampopas experience was pure, free from any negativities, and that purity was
symbolizedbytheblankethavingnothreadsorcuts.Thewhiteblanketwasdecorated
with a silver coin, round and somewhat flat. This symbolized that his realization of
dharmakayawasnotinferiororsuperiortothatofShakyamuniBuddha.
Inthedreamhewascarryingalongstickthatwasmadeofsandalwood,which
symbolizedthatGampopahadfoundanauthenticmaster.Thesandalwoodstickwas
decorated with fine precious stones, symbolizing the knowledge and qualities of his
master, his guru Milarepa. Along the middle of the stick there was an interwoven
golden line. The golden line symbolized the unbroken, exact, persontoperson
transmission that Gampopa had received and realized, deep in his heart. It was
interwoven, symbolizing that in the future Gampopa would be able to spread this
persontopersontransmissiontomanyotherpractitioners.Hisholdingofthestickin
his right hand symbolized that whoever became his student, whoever followed his
teachings, in the future would become liberated from suffering and would progress
towardcompleteBuddhahood.
Gampopadreamtthatinhislefthandhewasholdinganemptyskull(kapala),
symbolizingthevoidnessofallphenomenaaswellastherealizationofthatvoidness.
This empty kapala was being filled with a yellowgold nectar (amrita), symbolizing
thatGampopasspiritualgrowthwouldalwaysdevelopandincrease.Theyellowcolor
ofthenectarsymbolizedGampopasabilitytoremaininthenaturalstateofclearlight.
Hehaddreamtthatonhisrightshoulderweretwograinbagsfilledwithwhite
rice,andthathisleftshoulderwascoveredbyananimalskin.Thiswasakindofskin
thatisexactlyintheformandshapeoftheanimalitcamefrom,withthelegsandhead
left on. By covering his left shoulder, it symbolized that he would maintain the
mindfulness,alertness,andaccomplishmentofthebodhicitta.Itshavingthefourlimbs
and head symbolized that Gampopa would be benefiting all sentient beings, again
with the mindfulness of the bodhicitta of the four limitless meditations. He began to
usethisskinashismat,whichsymbolizedthathewouldaccomplishtherealizationsof
voidnesscompassion,andinspiresuchinhisfollowers.
Inthedream,Gampopalookedonhisrightsideandtherebeautifulmeadows
of small hills covered with yellow grass. That symbolized Gampopas mastering the
knowledge and meditations of his own tradition, as well as all the traditions of all
beings. In fact, he became known as the Knower the Three Times, meaning that
nothing is excluded from his knowledge.In this same meadow he saw a beautiful
mountain also covered with yellow grass, with baby yaks and lambs grazing on this
meadow, enjoying the grass. This symbolized that Gampopa would not only benefit
living beings through revealing the Dharma and making teachings available, but by
giving the generosity of protection and of lovingkindness. Then, in the dream he
becameashepherd,someonetolookoverthelambsandyoungyaks.Thissymbolized
thatGampopasactivitiestobenefitbeingswouldbeendless,justassentientbeingsare
endless.Then, Gampopa looked on his left side, and there he saw another meadow,
perfectly even, covered with a beautiful blue grass, the color of turquoise. This was
symbolicofhisprofoundmeditativerealization,orsamadhi,andhisrealizationofthe
abilitytoremaininthisprofoundstateregardlessofdayornight.
Thisbeautifulmeadowwasalsofilledwithflowersofvariedcolors:red,white,
yellow, and so forth, symbolizing that he would also accomplish and experience the

541

physical warmth of the meditation. This is not just ordinary physical warmth, but
meditationwarmth.
In this dream, Gampopaalsodreamtthatuncountableattractivewomenwere
prostratingthemselvestohim,withreverenceanddevotion.Thesewereuncountable
beautifuldakinis.Bymaintainingtheunbrokenandpuredisciplineofthemonk,and
othersamayas,hesymbolicallysubduedallthedakinis.
In the very center of the meadow, forming a beautiful garden, were many
groups of yellow flowers growing together. This symbolized that Gampopa would
attractcountlessstudentsandfollowers,effortlesslyattractingtheminthefuture.Just
likecloudsgatherintheskywithoutneedingtheskytoinvitethem,studentswould
gatherandformaroundhiminthefuture,effortlessly,naturally.
Inthecenterofalltheyellowflowers,growinghigherthanalltheothers,wasa
hugeyellowlotus,whichhadaboutathousandpetals.Thissymbolizedthatthrough
thestrengthofGampopasprajna,hiswisdom,hewouldbesuperiorto,orabove,all
thebeingsofthethreeworlds.Thismeansthecompleteattainmentofenlightenment.
Inthedream,Gampopasatontopofthatlotuswithathousandpetalsinabodhisattva
posture,symbolizingthatinthefuturehewouldbenefitbeingswithceaseless,endless
emanations.Gampopaalsodreamtthathavingsatontopofthatlotusflower,infront
ofhimhesawahugefountainofwaterspringingfromtheearth.Thissymbolizedthat
hewasthesourceofallthefourgreaterKagyuschools,theeightlesserKagyuschools,
and, in short, all the Kagyu traditions. Not only was he the origin, but he would
continue,likethewaterfountain,tobethesourceoftheKagyupatraditions.
Behindhimemanatedawhitelight,oraura,whichsymbolizedthathislineage,
histeachingwouldbeestablishedandspreadinallTibet,asthesungivesforthlightto
allbeingseverywhere.
Hedreamthisbodywassurroundedbyhugeburningflames,symbolizingthat
theblissfulnessofhisrealizationandthewarmthofhismeditationwouldburnaway
allexternalpain,suffering,andcold.
Hedreamtthatfromhisheartwasradiatingthelightofthesunandthemoon,
symbolizingthatfromthatverymomentuntiltheendofhislife,Gampopawouldnot
experienceanyneedforsleep,butwouldinsteadtransformallhissleepintotheclear
luminosity.Having explained the many significances of Gampopas dream, Milarepa
notedalltheauspiciouspredictionsinitforhisfuture.
However, he said, although it is very auspicious, and a good omen for the
future, you must again learn not to become attached to the dream, or to develop
expectationsfromthedream.Nothingcanbesopositivethatitcouldnotturnnegative
ifwehopeorexpect.
Inthesameway,MilarepaadvisedGampopanottotakeanynegativedreams
seriously either. All negative or painful dreams are illusions, not real. If we can see
them as they are, and avoid becoming attached to their negative meanings, they
become positive things for us and enrich us for further development on the spiritual
path.So,MilarepaadvisedGampopa,youmustlearntoseethenegativedreamsas
illusion and not to take them seriously, nor should you become attached to the
meaningsofpositivedreams;thatisthepracticeoftheyogi.

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Partfour:
Mastery

HavingexplainedthedreamtoGampopa,Milarepanowsaid,Younolonger
havetostaywithme.Asyouhavereachedcompleterealization,youmustgooutand
benefitbeings.AndMilarepadirectedhimtotheEast,toaplacecalledGampoTashi
Riwo,wherehewastobeginhisenlightenedactivitytobenefitbeings.Ititthroughhis
long sojourn there that Sonam Rinchen became known as Gampopa the One from
Gampo.Inthatplacetherewasonehugemountain,likeajewelinamandalaencircled
by seven other mountains, or like a king on a throne it was surrounded by seven
reverentbowingministers.
Ashispartingteaching,MilarepaexplainedtoGampopa:Whileyouarealone
there, benefiting beings, you may miss many things. Sometimes you may miss food,
and at these times you must enjoy the food of meditation; sometimes you may
experiencecoldandmisshavingclothes,andatthesetimesyoumustenjoytheinner
heat of tummo; sometimes you may miss your guru, and at these times you must
rememberthatyourmindandthemindoftheguruareinseparable.Thereisnogreater
guruthantheawarenessorrealizationoftheinseparabilityofyourownandthegurus
mind.
When Gampopa left, Milarepa told his students, with a sense of extreme joy,
thattheUpaTonpa(anothernameforGampopa)wouldbeagreatbeingandbenefit
manybeings.(UiscentralTibet,andpameansperson,soUpameansaperson
whocomesfromcentralTibet,andTonpameansteacher.)Milarepatoldthemthat
hehadhadadreamaboutawhitecranethatflewhighintheskyandperchedontop
of a huge, tall mountain. Having perched there, he then attracted uncountable other
cranes,whichlandedthere.Suddenlytheyallscattered,andthelandofTibetbecame
white with cranes. This dream symbolized, said Milarepa, that Gampopa would be
spreadingtheDharmawidelyinTibet.
FollowingMilarepasadvice,SonamRinchenwenttothatspecialmountain,towhich
were attracted many bodhisattvas who were to become his disciples. They were, in
fact, emanations of followers from the time of Shakyamuni Buddha: those who had
promised to help Chandra Prabha Kumara spread its inner meaning . These
bodhisattvas had been practising Dharma for many lives and so, when Gampopa
simplygaveoneinstruction,theyallattainedrealization,withouthavingtogothrough
hardshipsofthepractice.Sointhatmanner,the51,600students,whowereemanations
fromthetimeofShakyamuniBuddha,receivedGampopasteachingsandpromisedto
supportthem.
Out of all the bodhisattvas gathered together, three were particularly
outstanding. They became known as the three Khampas, because they all came from
the eastern part of Tibet known as Kham. One of these students, whose name was
Dogyal, was a direct emanation of the Buddha himself, who had promised, with his
disciples, to help Chandra Prabha Kumara spread the Dharma. The second one was
from Due, the Due Khampa. This students name was User, and he was to be His
HolinessKarmapa,DusumKhyenpa.HewascalledUserbecauseUmeanshead,
and ser means gray. Since he had been born with gray hair, he got the nickname
grayhead.ThethirdonesnamewasSaltongShokgamandhewasfromNamchen.

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Sal means clarity, luminosity, and tong means emptiness, sunyata. Shok
gam means harelip, so his name, Saltong Shokgam, meant the one born with a
harelipwhohastherealizationofclarityandemptiness.
ExceptforthethreeKhampas,alltherestofthe51,600studentskeptextremely
pure discipline of the vinaya, or monastic ordination. The three Khampas, however,
were very, very wild. Because they were completely realized, they were beyond any
negativeaccumulationsfortheiractions.Sotheydidnotkeepthestrictdisciplineofa
monk. Over and over again they asked permission of Gampopa to let them drink
alcoholic beverages. Finally he gave them permission and told them they could have
threeskullcupsofbarleybeereach.Theywereprettyhappywiththat.
One day, they took theirbeerupintothemountainstoabeautifullocation.It
wastheVajrayoginiday,the25thofthemonthontheTibetancalendar.Sobecauseof
theday,andbecausetheywantedtoshowhowthebeerdidntreallyaffectthem,they
decidedtoperformsomemiracles,asagesture.SoDorjeDogyalwaschasingthetrees
of the forest, and they were all running from him. And Saltong from Namchen was
bringingwaterinafishnet.ThenUserperformedamiraclesuchthatfromthetipof
onefingercamethewind,andfromthetipsofallhisfingersonhisotherhandcame
airandfiretogether.Andtheywerehavingawonderfultimeperformingmiracles.
Theyhadagreatdayontopofthemountain.Theyenjoyedthebeer,performed
many miracles, and sang many doha songs. In the evening they returned to the
monastery, where all the other students lived. Yet they were still excited, having
enjoyedthemselvessomuch,andtheywerestillsinginganddancing.
Now every monastery has a Discipline Master. Singing and dancing were not
permittedatallinthemonastery,andthisdisturbancegreatlyannoyedtheDiscipline
Master. He began to beat them with his long, broad stick and told them they must
leavethemonasteryimmediately.Dogyalrequestedthattheybeallowedtospendthe
night,asitwasalreadydarkoutside.Heletthemstaythenight,buttheyhadtoagree
toleavebeforedawn.
Before dawn, the three of them left the monastery, beginning the long descent down
themountainintothevalley.NowithappenedthatGampopahimselfwasnotactually
inthemonasterybutaboveit,inaretreathut,practicingmeditation.Hetoldoneofhis
attendants that he had seen, as if in a dream, a vision of all the dakas and dakinis
leavingthemonastery,andhewantedtoknowwhatwashappeningthere.Hefeltthat
maybesomethinghadhappenedtothosethreeyogis(hecalledthemMilarepas).Sohe
senthisattendantdowntoseeifanythinghadhappened.Whenhisattendantreached
thevalley,hesawthethreeyogisprostratingthemselvestowardGampopa.Theywere
doing this because they had not been able to say goodbye in person when the
Discipline Master made them leave. The attendant returned and informed Gampopa
that not only were the three yogis leaving, but all the birds were leaving along with
them and not only were they making prostrations, but the grass and trees were
bendingtowardwheretheyweredeparting.Gampopaknewthattheirleavingwasnot
good;heknewthatthegatheringofsomanystudentswasbecauseofthecommitment
oftheseemanationsfromthetimeofShakyamuniBuddha.SoGampopahimselfwent
downtothevalleyandaskedthempleasenottodepart.
After requesting them not to depart, he sang asongthatexplainedwhothese
three yogis were, how they were not ordinary beings but emanations of past

544

enlightened beings who had been present during the time of Shakyamuni Buddha.
Knowing this, the others at the monastery never again had negative feelings toward
theKhampasunusualbehavior.
Gampopa passed away in 1053,andlaterthefourmainstudentsofGampopa
(therewerefourbythen)spreadhisteachingsbywhathavecometobeknownasthe
four great schools of the Kagyupa. Then there were eight students of Dogyal, who
alsospreadtheteachingsintheeightlesserschoolsoftheKagyupa.

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Gampopa(10791153)

Gampopa was one of the great fathers of the Kagyu Lineage of Tibetan
Buddhism. He was the most famous disciple of Jetsun Milarepa, and is known for
combining the Kadampa tradition with the Mahamudra teachings. The following
spiritualbiographyofGampopawaspresentedbytheKhenpoKartharRinpoche.
MilarepasforemoststudentwasDakpoRinpoche,Gampopa,whowasbornin
theyear1016.Gampopawasalreadyabodhisattvaduringhismanypreviouslivesand
incarnations. During the time of Shakyamuni Buddha, the fourth Buddha, Gampopa
was his student, and a bodhisattva and healer who healed people by giving herbal
medicine.Sometimesalso,merelythroughthehearingofhisname,orsometimesjust
byhistouchingtheplaceofillness,hecouldhealdiseases.
During the period of Shakyamuni Buddha, he heard Buddha reciting and
teaching on the Vultures Peak in India. He invited Shakyamuni Buddha and all his
other students, all the other bodhisattvas, to his home. There, Shakyamuni Buddha
gaveateachingonthesutraknownastheSamadhiRajaSutra.
Having revealed this teaching on the Samadhi Raja Sutra, Buddha then asked
allhisstudentstovolunteertospreadtheteachingoftheSamadhiRajaSutra,giving
the teaching in its essential meaning.Dakpo Rinpoche stood up among all those
accomplished students (generally when Dakpo Rinpoche is mentioned, he is not
Dakpo Rinpoche yet), and promised in front of Shakyamuni Buddha that he would
spreadthatsutraandmakethatsutraavailableforfuturebeings.Whenhemadethat
commitment, Shakyamuni Buddha also promised that during the time when Dakpo
Rinpochewouldactuallyspreadthesutraandbenefitalllivingbeings,hehimself,the
Buddha,wouldhelpcultivateandestablishtheteachingfirmly.
So, having promised the Buddha to spread the teaching of the Samadhi Raja
Sutra, Gampopa later took rebirth in 1079. In his childhood he displayed many

547

splendidqualities.Ataveryyoungagehewasinterestedinmanyteachings.Because
ofhisinterest,hisopenness,andhisdevotion,hereceivedmanyteachingsfrommany
gurus.Inaddition,hewashighlyinterestedinmedicine,ashehadbeeninthepast.So
he studied medicine and became a doctor. During that time his name was Sonam
Rinchen.HehadsuchqualitiesastobeabletostudyDharma,becomeadoctoranda
healer,andalsohehadawifeandafamilylife.
Helivedafamilylifeuntilhewas24yearsold,atwhichtimehiswifebecame
veryill.Itdidnotmatterthathewasagreatdoctorandhealer;shestillbecameveryill.
Andregardlessofwhatmedicineormethodhetriedtohealherwith,itdidnotwork.
And although she was in great pain and seemed to be dying, she was unable to
experiencedeath.Realizingthis,heaskedherwhysheseemedtobesoattachedtoher
life.
Hiswifesaid,Iamnotattachedtopossessions,norwealth,norfaith,butIam
veryattachedtoyou.Becauseyouareonly24yearsold,andyouareveryhandsome,it
isveryhardformetoleaveyou.Itisbecausemyattachmenttoyouissoverystrong
thatIamunabletoexperiencedeath.Knowingtherewasnocureforherillness,and
atthesametimeunderstandingthatherattachmenttohimpreventedherfromdying
properly,DakpoRinpochepromisedthathewouldtakethevowofcompletecelibacy,
never to marry another woman, and to become a monk. This promise released her
fromherunnaturalattachment,andsheexperiencedhernaturaldeath.
So, as he had promised his wife, he took the vow of a monk in the Kadampa
tradition and went into retreat. There he practiced meditation through the Kadampa
traditionandsawsignsandhadmanymysticalexperiences.Yetthispracticedidnot
satisfyhimcompletely.
Althoughhewasinretreat,oneeveninghesawthreebeggarsoutsidehiscave.
Theyseemedprettyhungry,andtheyweresittingaroundfantasizingaboutwhatthey
wanted. One of the beggars said, I wish a cup full of tsampa, with lots of butter,
wouldfallfromthesky,andwecouldallenjoyit.
Theotherbeggarsaid,Comeon,thatistoosmallathingtowishfor,justacup
fulloftsampa.Thatisnothing.IwishIwereaking.Infact,IwishIhadthepowerand
thewealthofthekingsofallTibet.Thenthethirdonesaid,Well,gainingpossessions
or becoming a king seem very temporary to me. Since everything is impermanent,
everythingisboundtochange.Iwish,hesaid,thatIhadthepowerandrealizationof
thegreatyogiMilarepa.Thatrealization,thatenergyandpower,isnotdestructible,is
notsubjecttochange.OnhearingthenameofMilarepaspokenthusbythebeggars,
Dakpo Rinpoche immediately fainted; so strong was the connection sparked in him
whenheheardMilarepasname,thathejustpassedout.
ThenextmorninghemadeaspecialTibetanbutterteaandtsampaandinvited
thethreebeggarstohavebreakfastwithhim.Heaskedtheolderbeggaraboutwanting
to be like Milarepa, where Milarepa lived, and the direction of the path. When he
obtained that information, he immediately and without a second thought left the
retreathuttofindMilarepa.
Witheagerexcitement,DakpoRinpochewalkedforaboutamonthandahalfto
whereMilarepawas.Whileonthewayhecametoahouseandaskedifhecouldstay
the night. The elderly woman who answered the doorwas wrapped in many cotton
cloths. She asked who he was, and he said he was Sonam Rinchen and had come to

548

meet the great yogi known as Milarepa. The lady then insisted that he stay at her
house,becausenotonlyshe,butherdaughteralso,weredevotedstudentsofMilarepa.
Infact,Milarepahadtoldherandherdaughterthatthesonofaverynoblefamilywas
comingtobehisstudent,andthattheyweretoassisthiminanymannertheycould.
Milarepa had also told her daughter that they would accumulate great merit in
accommodatinghim,sotheyhopedhewouldstaytheevening.
The next day, Dakpo Rinpoche went to see Milarepa. Before he got there,
Milarepasentoneofhisstudentstomeethim.Thestudentgavehimabunchofwood,
drytwigs,andtea,withamessageYouhavedevelopedpride,youhavebecomequite
egoistic,thereforeyoumustremovethestain,theobscurationofthatpride.Keepthe
wood, go under a rock, and stay there until you have purified the stain of pride.So
DakpoRinpochestayedunderarockforhalfamonthtopurifythatstain.
After half a month, Dakpo Rinpoche was really not expecting anything to
happen,havinglostthehopeofexpectation.WhenMilarepacalledforhimtocome,he
stillhadnoexpectations.Atthistime,Milarepawassittingontopofarock.Therehe
told Dakpo Rinpoche that their connection was very profound. Actually, Milarepa
told him, although you have just come to see me, we were never really separated
before.AndwhenMilarepasaidthat,DakpoRinpocherealizedthatthethreebeggars
who were fantasizing outside his retreat hut were really emanations of Milarepa
himself.
Milarepa then asked him what his name was now, and he replied that it was
SonamRinchen.MilarepathentoldhimthatSonammeansmerit,andthathismerit
was inexhaustible and infinite; and that Rinchen means precious, so he would be
veryprecioustoallsentientbeings.
Havingexplainedthis,MilarepathenofferedDakpoRinpocheaskullcupfull
ofbeer.AtthistimeDakpoRinpochewashesitanttotakethebeer.Afterall,hewasa
Kadampapractitioner,afullyordainedmonkwhowassupposedtoabstainfromany
drinking.Also,hewaswiththegreatMilarepaandsurroundedbyallofhisstudents,
whowerealsoyogis.Becauseofallthis,hewasreluctanttotakethebeercup.
Milarepa said, Get beyond this inhibition, abandon all these thoughts and
preconceptions.Drinkwithoutanyhesitation.SoDakpoRinpochedrankallthebeer
thatwasintheskullcup,withoutleavingasingledrop.Inthisway,hesymbolically
obtained the total and complete teaching from Milarepa. Ashewasabletodrinkthe
beer without leaving a drop, he was able to obtain the complete teaching from
Milarepawithoutmissinganypointsorteachingsatall.
After that, Dakpo Rinpoche offered to Milarepa what he had brought: some
golddustandabagfulloftea.Milarepasaid,Ihavenopot,novesseltoboiltheteain,
and,hesaid,Iamnotthatfavorabletogold,either.Youkeepthetea.Also,youkeep
thegolddust.Youmightneedtouseityourself.
Sayingthat,MilarepagaveaverybasicteachingandsentDakpoRinpocheoff
tomeditateonthatteachingforsevendays.Aftersevendaysofpracticing,hegained
such vital energy that he did not have to rely on clothes for warmth. He was able to
maintainhisbodilywarmthwithaverythinlayerofcottoncloth.Hewasalsoableto
becomeabsorbedinaveryprofoundmeditation.Heonlyneededtobreathejustoncea
day. He had reached a stage where his meditative contemplation became very deep
andprofound.

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WhenhewentbacktoMilarepaandreportedhisgreatprogress,Milarepadid
notpraisehimnorfindfaultwithhim,butjusttoldhimtokeeponmeditating.
Sohewentbacktopracticingmeditation.Thistimeheexperiencedbeingina
very dark world, so dark he was unable to see anything. At the same time he heard
cries,butbecauseeverythingwassodarkhecouldnottellwhatwashappening.Once
again Dakpo Rinpoche went back to Milarepa and told him about this experience.
AgainMilarepasaidthatthissignifiedneithergracenordamnation,andthatheshould
keeponmeditating.Infact,hesaid,whenyouaremeditatingtherearechangesin
your nerve impulses and channel systems. So when you are sitting and feeling some
changesinyourusualperception,youareexperiencingthemeditativeexperience.
FollowingtheadviceofMilarepa,Gampopawentandkeptonpracticing,and
in his next experience he became very uncomfortable. He experienced dizziness and
felt nauseous, and he thought that he must be sick. So he went to Milarepa and told
him that he must be sick because he felt dizzy and nauseous. Milarepa said that he
must keep on meditating, just as he had explained before, no matter what he
experienced.ButMilarepaaddedthatthistimethecauseoftheproblemcouldpossibly
bethatGampopahadtiedhismeditationropetootightly,andsoheshouldloosenit.
Then, Milarepa taught him some more yogas. Now, when we use the term
yoga, many of us immediately think of physical activity or exercise. The yoga that
wastaughttoGampopaatthistimehadmuchtodowithvitalair,orchannels,which
we call tsa, and tummo, the inner heat. It was yoga in that sense that Milarepa
taughttoGampopa.ThenhesentGampopabacktomeditation.
So Gampopa went back and meditated. Now, when we are relating these
biographiesofenlightenedbeings,theirprogressseemstogosofast.Butplease,you
must notexpectresultsovernightyourselves.Althoughweheardthathe(Gampopa)
feltthis,thenwentback,andthenfeltthatandwentback,hewasprobablymeditating
inisolationformanymonths.Iamjusttellingaquickstory,sopleaseunderstandthat.
Gampopa went back with the instructions of Milarepa, and this time his
experiencewasveryfascinating.Hewasabletoseeveryclearlythebeingsofthesix
realms,fromthegodrealmtothehellrealm.Notonlythat,hesawthattheywereall
enjoying the milk of the stars, and it was a very fascinating experience. However, he
alsosawhisownmotherinaveryweakcondition.Sheseemedtobesick,withavery
weak physical body. She was suffering from hunger and thirst, while all the other
beingswereenjoyingthemilkofthestars.
HewentbacktoMilarepaandtoldhimofthisexperience,andMilarepasaid,
Those are simply meditative experiences. Your previous experience of feeling
nauseouswasalsoameditativeexperience.Theycomefromthevitalairenteringthe
nervechannelsandsystems.
Milarepa continued, Now this experience of seeing beings of the six realms
enjoying the milk of the stars happens when the tigle 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. Because of
thatblockedchannel,DakpoRinpocheexperiencedsuffering.
Givinghimanotheryogainstruction,MilarepathentoldDakpoRinpochetogo
back and meditate without fear, expectation, or hope. At the same time Milarepa
mumbled a word or two, and Dakpo Rinpoche thought he said, There is a supreme

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being.Whenhewentbackandmeditated,thistimehesawthemandalaofthedeities,
thecompletemandalaofChakrasamvara.Hewasabletoseethiscompletemandalaof
thedeitiesbecausehethoughtthatwaswhatMilarepahadmeantbysayingthatthere
wasasupremebeing.
Milarepa once again told Dakpo Rinpoche that this was neither a good nor a
bad experience, and that he must go back and continue to meditate without fear or
hope.Hethengavehimanotheryogapractice.Thisledtohisnextexperience,seeing
the solar and lunar eclipses at the same time. The way he saw it in his vision, the
eclipsewascausedbyaverythin,threadlikecloud.Thisthreadlikeshadowhadthe
capacitytocompletelyobscurethesunandthemoon.
DakpoRinpochewentbackagainandtoldMilarepaabouttheexperienceofthe
eclipse. Milarepa said that it was neither good nor bad, it was just a meditation
experience. This one was caused when the tigle entered into the two nerve channels,
calledromaontheleftandkyangmaontheright.Theenteringofthetigleintothe
rightandleftnervechannelscausestheexperienceofthefine,threadlikeeclipse.
AlthoughMilarepaagaintoldDakpoRinpochethathisexperiencewasneither
good nor bad, and that he must continue meditating, this time he gave him some
advice. It seems, he said, that you are exhausting your enthusiasm for meditation.
You must meditate with less force, less tension. You must relax. Then, taking these
words, and some new yoga instructions, Dakpo Rinpoche went back to meditate, as
instructedbyhisguruMilarepa.
Milarepa sent Sonam Rinchen (Gampopa) back to meditate many times and
gavehimmanyyogainstructions.Gampopahadbythistimebecomeveryadvancedin
his meditations, and could accomplish them in very difficult situations with no
discomfort.Helearnedlung(breath)practice(orprana,asitiscalledinSanskrit)and
supplicationprayerstohisguruMilarepa.
Becauseofthisadvancedpracticeofmeditation,hedidnotrequiremuchsleep
atall.Onenight,afterhismidnightsupplication,hetookashortnap.Duringthatnap
he had a very auspicious dream, which was really composed of twentyone very
auspiciousdreams,eachrevealingtohimanauspicioussign.Whenheawakened,the
sun was already up and shining. He set off immediately to tell Milarepa about these
dreamsandsigns.
Milarepawassittingonabigrockwithhisheadwrappedinablanket,asthoughhe
were asleep. Gampopa said, Master, wake up. I have to tell you about my dreams.
Milarepareplied,Comeon,dontbesoexcited.Ihaveexperiencedthesamedreams.I
willtellyoutheactualmeaningofthesymbols.(Thereisalsoasymbolicmeaningto
theentirestory.Thatis,whenGampopawenttoseeMilarepaandmethimwrappedin
ablanketasthoughasleep,withthesunshiningbrightlyontheground,itsymbolized
thatthiswasthelasttimeGampopawasactuallygoingtoseehisguru,meaningthat
Gampopas Buddha activity would begin, and he would spread the teachings or
transmissionofMilarepaallovertheworld.)
Gampopa explained his twentyone dreams precisely, one after another.
Milarepasaid,Inthepast,Ihavenotexplainedtoyouthemeaningsoftheexperiences
youhavehadinmeditation.ThistimeIwillexplaineverydreamandeverysymbol.
Inthefirstdream,Gampopadreamtthathewaswearingawhitehat,orcrown,
withaverylongpoint.Thissymbolizedthatalthoughthereweremanyvehiclesforthe

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teachings, many traditions of teachings, his tradition was superior, as shown by the
high point of the hat. This hat was also surrounded by multicolored string,
symbolizingGampopascompleteunionofprofoundprajnaandcompassion.Theedge
of the hat was also decorated with animal fur; this fur was black, with a red color
within the black. This symbolized that Gampopa would not need to mix, or mingle,
with other traditions; that he would have his own completely independent
transmission.Gampopaalsodreamtthatonthetopofhishat,attheverypoint,there
wasthefeatherofaneagle.ThissymbolizedthatGampopawouldrealizethesupreme,
stainlessviewofmahamudra.
AgainGampopadreamtthathewaswearingbrandnewshoes,completelyfree
from dust, mud, or stain. These symbolized the stainless commitment of Dakpo
Rinpoche to keep every vow he took, such as the vows of the Hinayana, the
Bodhisattvayana, and the Vajrayana. The shoes were new and very attractive,
symbolizinghowGampopawouldbecomeanexample,keepingandmaintainingthe
Hinayana,Bodhisattvayana,andVajrayanavowsinthefuture.
Theshoeswerealsodecoratedwithfourbluecircles:oneonthepointoftheleft
and another on the point of the right, and one on each back. These four circles
symbolized that Gampopa in his lifetime would come to complete realization of the
fourkayas:dharmakaya,sambhogakaya,andnirmanakaya,andthesvabhavikakaya.
Also,theywereTibetanshoes,thekindofTibetanshoes,orboots,thatcometo
belowthekneeandhavetobetiedwithastringorrope.Gampopadreamtthatatboth
ends of the rope that tied the shoes were two silver rings. These symbolized the
unselfish conduct and behavior of past bodhisattvas, and that throughout the life of
Gampopahewouldnevershowselfishness,butalwayscompassion,inthemannerof
pastbodhisattvas.
Gampopa also dreamt that he was wearing a very thin white cotton cloth
wrapped around him. This cloth symbolized that although Gampopa as a teacher
wouldhavemanydefiledandneuroticstudentsinhislifetime,hismindwouldalways
remainasstainlessasthewhitecottoncloth.
Gampopaalsodreamtofagoldencoloredsilkenshirt,symbolicofGampopas
unshakable, immovable kindness to all living beings. It meant that he would never
discriminate between good and bad students, or high or low castes; his kindness
wouldalwaysextendtoallbeings.Hewaslikegold,inthatnomatterwhatyoudoto
it,whetheryouburnitorbeatit,thecolorofgoldalwaysstaysthesame.Suchwasthe
immovablekindnessofGampopa.
The cotton cloth in the dream had many multicolored dots on it. These
symbolized that every living being could benefit through Gampopas skillful means,
andthateachwouldbenefitaccordingtoitscapacity.
Gampopa dreamt that he wore a woven belt, wound around his waist three
times. This symbolized that in the past, present, and future, Gampopa would keep
pureandstainlessthecommitment,thesamayaoftheHinayana,Bodhisattvayana,and
Vajrayana vows. The belt was decorated with white flowers connected with white
pearls. These symbolized that Gampopa would master the three learnings, those of
discipline, meditativecontemplation, and wisdom, and that he would become an
exampletofuturestudentsofhowtomasterthethreelearnings.

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Hewasalsowearingawhiteblanketmadeofpurewooloverthewhitecotton
cloth. This symbolized that whatever Gampopa might be doing externallywalking,
teaching,sleeping,meditating,whateverhismindwouldneverbeseparatefromthe
essentialnatureofdharmakaya.Thiswhitewoolblanketwasstitchless,freefromany
threads, and not cut, just naturally the right shape. This symbolized that Gampopas
realization of the dharmakaya was stainless and free from any doubts or conflicts.
Gampopas experience was pure, free from any negativities, and that purity was
symbolizedbytheblankethavingnothreadsorcuts.
Thewhiteblanketwasdecoratedwithasilvercoin,roundandsomewhatflat.
Thissymbolizedthathisrealizationofdharmakayawasnotinferiororsuperiortothat
ofShakyamuniBuddha.
Inthedreamhewascarryingalongstickthatwasmadeofsandalwood,which
symbolizedthatGampopahadfoundanauthenticmaster.Thesandalwoodstickwas
decorated with fine precious stones, symbolizing the knowledge and qualities of his
master, his guru Milarepa. Along the middle of the stick there was an interwoven
golden line. The golden line symbolized the unbroken, exact, eartoear transmission
that Gampopa had received and realized, deep in his heart. It was interwoven,
symbolizing that in the future Gampopa would be able to spread this eartoear
transmission to many other practitioners. His holding of the stick in his right hand
symbolized that whoever becamehisstudent,whoeverfollowedhisteachings,inthe
future would become liberated from suffering and would progress toward complete
Buddhahood.
Gampopadreamtthatinhislefthandhewasholdinganemptyskull(kapala),
symbolizing the emptiness of all phenomena as well as the realization of that
emptiness. This empty kapala was being filled with a yellowgold nectar (amrita),
symbolizingthatGampopasspiritualgrowthwouldalwaysdevelopandincrease.The
yellowcolorofthenectarsymbolizedGampopasabilitytoremaininthenaturalstate
ofclearlight.
DakpoRinpochedreamtthatonhisrightshoulderweretwotsampabagsfilled
withwhiterice,andthathisleftshoulderwascoveredbyananimalskin.Thiswasa
kindofskinthatisexactlyintheformandshapeoftheanimalitcamefrom,withthe
legs and head left on. By covering his left shoulder, it symbolized that he would
maintainthemindfulness,alertness,andaccomplishmentofthebodhicitta.Itshaving
the four limbs and head symbolized that Gampopa would be benefiting all sentient
beings,againwiththemindfulnessofthebodhicittaofthefourlimitlessmeditations.
Hebegantousethisskinashismat,whichsymbolizedthathewouldaccomplishthe
realizationsofemptinesscompassion,andinspiresuchinhisfollowers.
In the dream, Dakpo Rinpoche looked on his right side and there beautiful
meadowsofsmallhillscoveredwithyellowgrass.ThatsymbolizedDakpoRinpoches
mastering the knowledge and meditations of his own tradition, as well as all the
traditions of all beings. In fact, he became known as the Knower the Three Times,
meaningthatnothingisexcludedfromhisknowledge.
In this same meadow he saw a beautiful mountain also covered with yellow
grass, with baby yaks and lambs grazing on this meadow, enjoying the grass. This
symbolized that Dakpo Rinpoche would not only benefit living beings through
revealingtheDharmaandmakingteachingsavailable,butbygivingthegenerosityof

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protectionandoflovingkindness.Then,inthedreamhebecameashepherd,someone
to look over the lambs and young yaks. This symbolized that Dakpo Rinpoches
activitiestobenefitbeingswouldbeendless,justassentientbeingsareendless.
Then, Dakpo Rinpoche looked on his left side, and there he saw another
meadow, perfectly even, covered with a beautiful blue grass, the color of turquoise.
This was symbolic of his profound meditative realization, or samadhi, and his
realizationoftheabilitytoremaininthisprofoundstateregardlessofdayornight.
Thisbeautifulmeadowwasalsofilledwithflowersofvariedcolors:red,white,
yellow, and so forth, symbolizing that he would also accomplish and experience the
physical warmth of the meditation. This is not just ordinary physical warmth, but
meditationwarmth.
Inthisdream,DakpoRinpochealsodreamtthatuncountableattractivewomen
were prostrating themselves to him, with reverence and devotion. These were
uncountablebeautifuldakinis.Bymaintainingtheunbrokenandpuredisciplineofthe
monk,andothersamayas,hesymbolicallysubduedallthedakinis.
In the very center of the meadow, forming a beautiful garden, were many
groups of yellow flowers growing together. This symbolized that Dakpo Rinpoche
would attract uncountable students and followers, effortlessly attracting them in the
future. Just like clouds gather in the sky without needing the sky to invite them,
studentswouldgatherandformaroundhiminthefuture,effortlessly,naturally.
Inthecenterofalltheyellowflowers,growinghigherthanalltheothers,wasa
hugeyellowlotus,whichhadaboutathousandpetals.Thissymbolizedthatthrough
the strength of Dakpo Rinpoches prajna, his wisdom, he would be superior to, or
above, all the beings of the three worlds. This means the complete attainment of
enlightenment.
Inthedream,DakpoRinpochesatontopofthatlotuswithathousandpetalsin
a bodhisattva posture, symbolizing that in the future he would benefit beings with
ceaseless,endlessemanations.DakpoRinpochealsodreamtthathavingsatontopof
thatlotusflower,infrontofhimhesawahugefountainofwaterspringingfromthe
earth.ThissymbolizedthathewasthesourceofallthefourgreaterKagyuschools,the
eightlesserKagyuschools,and,inshort,alltheKagyutraditions.Notonlywashethe
origin,buthewouldcontinue,likethewaterfountain,tobethesourceoftheKagyupa
traditions.
Behindhimemanatedawhitelight,oraura,whichsymbolizedthathislineage,
histeachingwouldbeestablishedandspreadinallTibet,asthesungivesforthlightto
allbeingseverywhere.
Hedreamthisbodywassurroundedbyhugeburningflames,symbolizingthat
theblissfulnessofhisrealizationandthewarmthofhismeditationwouldburnaway
allexternalpain,suffering,andcold.
Hedreamtthatfromhisheartwasradiatingthelightofthesunandthemoon,
symbolizing that from that very moment until the end of his life, Dakpo Rinpoche
wouldnotexperienceanyneedforsleep,butwouldinsteadtransformallhissleepinto
theclearluminosity.
HavingexplainedthemanysignificancesofDakpoRinpochesdream,Milarepa
notedalltheauspiciouspredictionsinitforhisfuture.

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However, he said, although it is very auspicious, and a good omen for the
future, you must again learn not to become attached to the dream, or to develop
expectationsfromthedream.Nothingcanbesopositivethatitcouldnotturnnegative
ifwehopeorexpect.
In the same way, Milarepa advised Dakpo Rinpoche not to take any negative
dreamsseriouslyeither.Allnegativeorpainfuldreamsareillusions,notreal.Ifwecan
see them as they are, and avoid becoming attached to their negative meanings, they
become positive things for us and enrich us for further development on the spiritual
path.So,MilarepaadvisedGampopa,youmustlearntoseethenegativedreamsas
illusion and not to take them seriously, nor should you become attached to the
meaningsofpositivedreams;thatisthepracticeoftheyogi.
Having explained the dream to DakpoRinpoche,Milarepanowsaid,Youno
longerhavetostaywithme.Asyouhavereachedcompleterealization,youmustgo
out and benefit beings. And Milarepa directed him to the East, to a place called
GampoTrashiRewo,wherehewastobeginbenefitingbeings.Inthisplacetherewas
one huge mountain, and like a jewel in a mandala it was encircled by seven other
mountains, or like a king on a throne it was surrounded by seven reverent bowing
ministers.(KhenpoRinpochenotesthatofallthesceneryinTibet,thislandscapeseems
to be the most breathtaking.) And this is where Milarepa sent Gampopa to begin
benefitingbeings.
As his parting teaching, Milarepa explained to Gampopa: While you are out
there alone, benefiting beings, you may miss many things. Sometimes you may miss
food, and at these times you must enjoy the food of meditation; sometimes you may
experiencecoldandmisshavingclothes,andatthesetimesyoumustenjoytheinner
heat of tummo; sometimes you may miss your guru, and at these times you must
rememberthatyourmindandthemindoftheguruareinseparable.Thereisnogreater
guruthantheawarenessorrealizationoftheinseparabilityofyourownandthegurus
mind.
When Gampopa left, Milarepa told his students, with a sense of extreme joy,
thattheUpaTonpa(anothernameforGampopa)wouldbeagreatbeingandbenefit
manybeings.(UiscentralTibet,andpameansperson,soUpameansaperson
whocomesfromcentralTibet,andTonpameansteacher.)Milarepatoldthemthat
hehadhadadreamaboutawhitecranethatflewhighintheskyandperchedontop
of a huge, tall mountain. Having perched there, he then attracted uncountable other
cranes,whichlandedthere.Suddenlytheyallscattered,andthelandofTibetbecame
white with cranes. This dream symbolized, said Milarepa, that Gampopa would be
spreadingtheDharmawidelyinTibet.
AccordingtotheadviceofMilarepa,DakpoRinpochewenttowardthatspecial
mountain, and as he went he attracted many students. Now all the students that he
attractedwerereallyemanationsofstudentsofShakyamuniBuddha.(Rememberthat
in the very beginning of this story, Dakpo Rinpoche was present for the teaching by
Shakyamuni Buddha of the Samadhi Raja Sutra, when all the other students made a
commitment to support him in spreading the Buddhadharma.) Because of this, these
students had been in the Dharma for a long time. Therefore, when Dakpo Rinpoche
simply gave one instruction, they all had realization, without having to go through
hardshipsofthepractice.Sointhatmanner,the51,600students,whowereemanations

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from the time of Shakyamuni Buddha, received Dakpo Rinpoches teachings and
promisedtosupportthem.
Out of all these students gathered together, there were three outstanding
students who became known as the three Khampas, because they all came from the
easternpartofTibet,knownasKham.Oneofthesestudents,whosenamewasDogyal,
wasadirectemanationoftheBuddhahimself,whohadpromised,withhisstudents,
tosupportDakpoRinpocheinspreadingtheDharma.ThesecondonewasfromDue,
the Due Khampa. This students name was User, and he was to be His Holiness
Karmapa,DusumKhyenpa.HewascalledUserbecauseUmeanshead,andser
meansgray.Sincehehadbeenbornwithgrayhair,hegotthenicknamegrayhead.
ThethirdonesnamewasSaltongShokgamandhewasfromNamchen.Salmeans
clarity, luminosity, and tong means emptiness, sunyata. Shokgam means
harelip,sohisname,SaltongShokgam,meanttheonebornwithaharelipwhohas
therealizationofclarityandemptiness.
ExceptforthethreeKhampas,alltherestofthe51,600studentskeptextremely
pure discipline of the vinaya, or monastic ordination. The three Khampas, however,
were very, very wild. Because they were completely realized, they were beyond any
negativeaccumulationsfortheiractions.Sotheydidnotkeepthestrictdisciplineofa
monk. Over and over again they asked permission of Dakpo Rinpoche to let them
drinkalcoholicbeverages.Finallyhegavethempermissionandtoldthemtheycould
havethreeskullcapsofbarleybeereach.Theywereprettyhappywiththat.
One day, they took theirbeerupintothemountainstoabeautifullocation.It
wastheVajrayoginiday,the25thofthemonthontheTibetancalendar.Sobecauseof
theday,andbecausetheywantedtoshowhowthebeerdidntreallyaffectthem,they
decidedtoperformsomemiracles,asagesture.SoDorjeDogyalwaschasingthetrees
of the forest, and they were all running from him. And Saltong from Namchen was
bringingwaterinafishnet.ThenUserperformedamiraclesuchthatfromthetipof
onefingercamethewind,andfromthetipsofallhisfingersonhisotherhandcame
airandfiretogether.Andtheywerehavingawonderfultimeperformingmiracles.
Theyhadagreatdayontopofthemountain.Theyenjoyedthebeer,performed
many miracles, and sang many doha songs. In the evening they returned to the
monastery, where all the other students lived. Yet they were still excited, having
enjoyedthemselvessomuch,andtheywerestillsinginganddancing.
Now every monastery has a chotrim, someone to take care of the discipline.
Youmightcallhimamonkbully,orbouncer.Singinganddancingwerenotpermitted
atallinthemonastery,andthisdisturbanceannoyedthechotrimverymuch.Hebegan
tobeatthemwithhislong,broadstickandtoldthemtheymustleavethemonastery
immediately. Dogyal requested that they be allowed to spend the night, as it was
already dark outside. The chotrim let them stay the night, but they had to agree to
leavebeforedawn.
Sobeforedawn,thethreeofthemleftthemonastery,beginningthelongclimb
down the mountain into the valley. Now it happened that Dakpo Rinpoche himself
wasnotactuallyinthemonasterybutaboveit,inaretreathut,practicingmeditation.
Hetoldoneofhisattendantsthathehadseen,asifinadream,avisionofallthedakas
anddakinisleavingthemonastery,andhewantedtoknowwhatwashappeningthere.
Dakpo Rinpoche felt that maybe something had happened to those three yogis (he

556

called them Milarepas). So he sent his attendant down to see if anything had
happened.Whenhisattendantreachedthevalley,hesawthethreeyogisprostrating
themselvestowardDakpoRinpoche.Theyweredoingthisbecausetheyhadnotbeen
able to say goodbye to Dakpo Rinpoche, because the chotrim had made them leave.
The attendant returned and informed Dakpo Rinpoche that not only were the three
yogisleaving,butallthebirdswereleavingalongwiththemandnotonlywerethey
making prostrations, but the grass and trees were bending toward where they were
departing. Dakpo Rinpoche knew that their leaving was not good; he knew that the
gathering of so many students was because of the commitment of these emanations
from the time of Shakyamuni Buddha. So DakpoRinpoche himself went down to the
valleyandaskedthempleasenottodepart.
After requesting them not to depart, he sang asongthatexplainedwhothese
three yogis were, how they were not ordinary beings but emanations of past
enlightened beings who had been present during the time of Shakyamuni Buddha.
Knowing this, the others at the monastery never again had negative feelings toward
theKhampasunusualbehavior.
Dakpo Rinpoche passed away in 1053, and later the four main students of
DakpoRinpoche(therewerefourbythen)spreadhisteachingsbywhathavecometo
beknownasthefourgreatschoolsoftheKagyupa.Thentherewereeightstudentsof
Dogyal, who also spread the teachings in the eight lesser schools of the Kagyupa.
NowthefourschoolsoftheKagyupaarenotverydifferentfromeachotherexceptin
verylittleways,allhavingthesameorigin.Thevariousformsofteachingsonlymake
themmoreavailabletomany.
In total there are twelve traditions, twelve schools of Kagyupa, (four greater
andeightlesser),alldeeplyrootedandcultivatedinthesoilofTibet,andspreadvery
effectivelyinChina.

ThisteachingwasgivenbyKhenpoKartharRinpocheatKTD.Woodstock,March2530,1986.Itwas
translatedbyChojorRadha,andthisarticlewaseditedbyAndreaPrice.

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558

TeachingsofGampopa

Gampopa

TheTenThingstobeUnderstood

Understandthatouterappearancesareunrealbecausetheyareillusion.
Understandthatinnermindisemptybecauseitisdevoidofselfentity.
Understandthatthoughtsaremomentarybecausetheyoccurduetoconditions.
Understand that both your physical body and your voice are impermanent
becausetheyareconditioned.
Understandthattheconsequencesofyouractionsareinevitablebecauseallthe
pleasureandpainofsentientbeingsresultfromkarma.
Understand that pain is your spiritual friend because it is the cause of
renunciation.
Understandthatpleasureandhappinessarethedemonsofattachmentbecause
theyaretherootsofsamsara.
Understandthatmanyengagementsareobstaclesformeritbecausetheyhinder
spiritualpractice.
Understandthatenemiesandobstructionsareyourteachersbecauseobstacles
areinspirationforspiritualpractice.
Understand that everything is of equal nature because all phenomena are
ultimatelydevoidofselfnature.

Thesearethetenthingstounderstand.

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SongofGreatBliss

Isingasongfromthedharmadhatuofgreatbliss.
Ispeakthesewordsinthestateofwisdom,
Thusresolvingthetruthofnonduality.

Thiscompassionthatisfreefromattachmentandthatbenefitsothers
Seizefirmlyassupremeupya.

Thiscoemergentconsciousness
Seizefirmlyaswisdom.
Whencertaintyarises,thatisit.

Thesediscursivethoughtsoffixation
Seizefirmlyasdharmakaya.
Whenoneexperiencesthis,theessenceisseen.

Sightsandsounds,thehabitualpatternsoflabeling
Seizefirmlyasultimatetruth.
Whencertaintyarises,thatisit.

Thesediscursivethoughtsarethebirthoffixation.
Whenonehasmasteredthis,thetruthisseen.

Ifonedesirestorealizethetruthofthis,
Practicecontinuously,likeariver.
Restloosely,withoutfurtherfabrications.
Restnaturallywithoutseekingfurther.
Resteasilywithoutthinking.

Experienceandrealizationareone.
Whenrealizationisuninterrupted,thatisit.
Whenitisaslimitlessasspace,thatisit.
Whenoneseesonesmindasbuddha,thatisit.

Now,Imayhaverealizedthetruedharmat.
Fixationmayhavebeenselfliberated.
Withoutthinking,Imayhavespontaneouslyachievedrealization.

Thisisnotordinary,andisnotfortheordinary.
Thiscannotbeunderstoodbygreatlearning.
Thiscannotbeknownbygreatknowledge.
Thisisnotforthelabelingofdiscursivethought.

Iremainonthepathofblessings,
Iattendtothewordsoftheguru.
Itisthefaithfulwhoachieverealization.
Isyourrealizationlikethis,allyougreatmeditators?
Thisshouldnotbetoldtoeveryone.

TheRainofWisdomTranslatedbytheNalandaTranslationCommitteeunderthedirectionofChogyamTrungpa.

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Gampopa

BuddhaNature

SincetheBuddhaisessentiallyDharmakayaandDharmakayaSunyataandsincethis
Sunyatapermeatesallbeings,thelatterareendowedwithBuddhanature.

Beings are endowed with Buddhanature since in the Tathata of Buddhas and of
sentientbeingsthereisnodifferentiationintogoodorbad,greatorsmall,highorlow.

Assilverisfoundinandmayberefinedfromitsore,sesameoilpressedfromitsseed
andbutterchurnedfrommilk,soinallbeingsmayBuddhahoodbecomeareality.

(AllquotesfromGampopasJewelOrnamentofLiberationtranslatedbyHVGuenther)

TheFourDharmasofGampopa

GrantyourblessingsthatmymindmayfollowtheDharma.
GrantyourblessingsthatmyDharmapracticemaybecomethepath.
Grantyourblessingsthatthepathmayclarifyconfusion.
Grantyourblessingsthatconfusionmaydawnaswisdom.

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MagnificentDream

One night, Gampopa fell asleep for a short while, and had a series of vivid
dreams of unusual intensity and clarity. The next day, he went in a state of great
excitementtoreporthisdreamstohisguru,Milarepa:

Oh,wondrousJetsun,cottonclad,
Yogiwhopracticeswithincrediblediscipline,
Liketheornamentonacrown,likeawishfulfillinggem,
YouaretherenownedMila,veneratedbyallsentientbeings.
Thebeautyofyournamefillsthetendirections.

Hearingyournameforthefirsttime
Filledmewithjoyandinspiration.
Itraveled,followingthestarsofthePleiadesintheeast.
NotcaringwhathardshipsIhadtoendure,
Withgreatsincerity,Isetoutinsearchofyou.

LikeinthestoryofSadaprarudita,theEverCryingBodhisattva,(note1)
Throughoutthetrialsofmyjourney
Icriedoutwithayearningheart,
Oh,whenwillImeetyou,JetsunGuru?
WhenIreachedaplaceoneandahalfdaysjourneyfromhere,
MybodyandpranagrewsoweakthatInearlydied,
AndIlayintheroadlikeadiscardedstone.

Butbecauseofmyintensedevotionandunvanquishedwill,
LikethatoftheBodhisattvaSadaprarudita,
Whomethisguru,DharodgataatGandhavatiintheeast,
Iwasabletocompletemyjourney
Andmeetyou,JetsunGuru,myfather,
AtthewondrousplacecalledFortuneHill.

WhenIfirstsawyouIgotgoosebumps,
Andmyhairstoodonendindelight.
Nowordscoulddescribemyjoy,
Asmylongingtoseeyouwasatlastfulfilled.
AlthoughIhadlittleillusorywealthtoofferyou,
Ihadgreatdisgustforsamsara,
Ihadfearoftheendlesstoilofbirthanddeath,
Ihadrenouncedallworldlydharmas,
Andfromthedepthsofmybeing,Idesiredonlytopractice,tomeditate.

Youacceptedme,JetsunGuru,
Andembracedmewithyourcompassion!
Ihavenotforgottenthiskindness,
Itisbrandedinmymind.
Please,myJetsunGuru,alwaysrememberme,
Andembracemewithyourcompassion!

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LordGuru,pleaselistennowtoyourservant,
Whohassomethingtoreporttoyouthismorning.

AtdusklastnightIrecitedtheyidamsmantra.
AtmidnightIprayedtoyou,JetsunGuru.
Later,Ipracticedthemeditationonlifeprana.
Then,justbeforedawn,Ifellasleep,
Andfreefrommyordinaryhabitualthoughtpatterns,
Thesewondrousdreamsarose:

IdreamedIworeawhitelongpointedsummerhat.
Onitsbrim,thehatwastrimmedwithmulticoloredsilkentassels,
Adornedwithvermilionfuralongitsedge,
Andwithavulturesfeatheratthepoint.

IdreamedIworestainlessnewbluegreenboots,
Wellcut,withfourringsandstudsofbrass,
Andfastenedwithtwostrapswithringsofsilver.

IdreamedIworeawhitesilkshirt,
Embroideredwithpearlsandgoldenthread,
Andabeautifuldesignofvermiliondots.

IdreamedIworeasasharoundmywaist
MadeofclothfromMon,(note2)
Embroideredwithvariousfinemulticoloredflowers,
Andfringedwithtasselsandgarlandsofpearls.

IdreamedIworearoundmyneck,
Acapeofwhiteuncutkidsfelt,
Fastenedwithsilverjasminestyleornaments.

IdreamedIheldinmyrighthand
Alongstrongstaffofsandalwood,
Itshandle,goldenfiligreelatticework,
Inlaidwithsevenpreciousstones.
IdreamedIheldinmylefthand
Avajraskullcup,filledup
Brimfulwithgoldenamrita.(note3)
ThenIfelt,Iwanttouse
Thisasmypersonaldrinkingcup.

Idreamedofmulticoloredtsampabags,
Filledwithtwoloadsofwhiterice.
ThenIthought,Iwilluse
ThisformyDharmaprovisions,
Andslungthemovermyrightshoulder.

IdreamedIworeablackantelopespelt,
Withheadandallfourhoovesintact.
Ithensaid,Iwanttouse
Thisasmymeditationmat,

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Andslungitovermyleftshoulder.

LookingtotherightIsaw
Abeautifulgoldengrassymeadow,
Wheremanysheepandyaksweregrazing.
TheninmydreamIstronglyfelt,
Iwanttowatchthemliketheirshepherd.

ThenlookingtotheleftIsaw
Ameadowcoveredwithbeautifulturquoisebluegrass,
Filledwithmanykindsofcoloredflowers,
Andmanybeautifulwomenwhobowedtome.

Inthecenterofthismeadow,
Inagardenofcountlesslovelyyellowflowers,
Grewahugegoldenlotus,
WhereIsatinbodhisattvaposture.(note4)
Idreamedthatbeforemeawaterfountainflowed,
Behindmeabrilliantwhiteaurashone.
Mybodyemanatedblazingflamesoffire,
Andfrommyheart,sunandmoonlightradiated.

ThesewerethewondrousdreamsIdreamed.
Iknownotiftheomensweregoodorbad.
Oh,lordofyogis,knowerofthethreetimes,
Pleasetellmewhatyoumakeofthis.

Notes:

Note1:SadapraruditaThestoryofSadapraruditasearchingforhisguruisrelatedinthelastchaptersof
thePrajnaparamitaSutras.

Note2:MonMonisaplaceontheborderofTibetandBhutan.

Note 3 : Amrita Nectar, elixir of immortality. Blessed liquor used sacramentally during tantric ritual.
Amritasymbolizespoisontransformedintowisdom.Italsohelpstobreakthroughonesdualisticnotions
ofpureandimpure.

Note4:BodhisattvapostureThemeditationposturewherethelegsarelooselycrossed,withtheleftleg
drawnupclose(symbolizingcontrolofsexualenergy),andtherightlegslightlyoutinfront(symbolizing
readinesstoactforthebenefitofsentientbeings).

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GampopasPrayerandSupplicationtoMilarepa

Having heard the news of Milarepas death, Gampopa sung the following
spontaneoussongtohisguru,:
Jetsun,whenyoustandatthesummitofthewhitesnowmountain,
Yourdeedsarelikeawhitesnowlioness,
Youaretheyogiwhoconquerstheviewsofothers.

Jetsun,whenyougotointotheforest,
Youractionsarelikethestripedtiger.
Youaretheyogiwhoisfreefromhopeandfear.

Jetsun,whenyougotothewhiterockpeak,
Yourwayisthatofthewhitevulture.
Youaretheyogiwhohasconqueredspace.

Jetsun,whenyouwanderwithoutacareinmountainsolitude,
Yourpathislikethatofawildanimal.
Youaretheyogiwhoisfreefromattachment.
Jetsun,whoseactionsarelikeanelephants,
Youaretrulybeyondmeditationandpostmeditation.

Jetsun,whoseactionsarechildlike,
Youaretrulyfreefrominhibition.

Jetsun,whoseactionsarebeyondconcepts,
Youhavetrulyrealizeddharmata.

Jetsun,sinceyouhavethehighestperceptions,
Youhavetrulymergedyourinnermindwithluminosity.

Jetsun,whosethoughtsforfoodanddrinkareslight,
Youtrulyenjoythefoodofsamadhi.

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Jetsun,likethewishfulfillinggem,
Whateveroneneeds,onereceivesfromyou.

Jetsun,likethefullmoonamongaskyfullofstars,
Youarethemostlovelyamongmany.

Jetsun,likethelotusrisingabovethemud,
Youareunstainedbythefaultsofsamsara.

Youareverykindandcompassionatetoallbeings.
YouhaveaccomplishedthewishesoftheKagyu.

Yourvirtuousqualitiesarewithoutmeasure,
Andmypraiseisbutatrifle.

Holdmeclosewithyourcompassion,andacceptme.
EventhoughIhavenomaterialsgiftsofvenerationtooffer,
Iwillpractice
UntilwebecomeoneintheDharmakaya.
Donotceaseyourriverofblessings.
Donotletmegofromtheironhookofyourkindness.

Throughthevirtueofthesepraises,
MayImeettheJetsunhimself.
Whenwemeet,pleasegrantyourblessings.

566

SupremeHeadsoftheKarmaKagyuorder

HHthe17thGyalwangKarmapa,UrgyenDrodulTinleyDorje

Whentotalenlightenmentisattained,onebecomesaBuddha.Fromthatstateof
perfectwisdom,limitlesscompassionandsupremeskilltohelpothers,thereemanate
variousmanifestations.Oneknownasthesupremeemanationbringstheteachings
of universal truth to a world, as did Buddha Sakyamuni, formerly Prince Gautama,
2,500yearsago.
Thereafter, in the thousands of years during which those teachings remain
alive, the Buddha mind emanates in many ways but sometimes as a perfectly
enlightenedmaster,filledwiththeauthorityandmajestyofinsightandendowedwith
thepowerofbuddhaactivity(buddhakarma).ThismasterisknownastheKarmapa.
Inseveralsutras,suchastheLotusCompassionSutraandtheMahaparinirvana
Sutra,BuddhaSakyamunipredictedhisfutureappearanceastheKarmapa.
The Karmapa appeared in India as the King of Siddhas, Saraha, and later in
TibetasDusumChenpa,the1stGyalwaKarmapa(11101193).
Sincethelatter,theKarmapashavereincarnatedinTibet,asheadsoftheKarma
Kagyu(alsoknownasKarmaKamtsang)lineage.
Theywerethefirstlamastoreincarnatesystematicallylikethis:thefirsttulku.
Weofferyoubriefhagiographiesofall17Karmapas.

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568

TheFirstKarmapa

DsumKhyenpa(11101193)

TheFirstKarmapaDsumKhyenpa,KnoweroftheThreeTimes

Inthefuture,youwillbethebuddhanamedDrukpaSengge,
Inthepresent,younurtureallrealmsthroughmanyemanations.
Lordofdharma,ruleroftheteachingsofthepracticelineage,
DsumKhyenpa,wesupplicateatyourfeet.

fromSupplicationToTheKarmapas

EarlyYears
BorntoafamilyofdevotedBuddhistpractitionersinTeshineasternTibet,the
boywhowastobecomeknownasthefirstKarmapawascalledGephelasachild.He
firststudiedwithhisfather,andbecameaknowledgeableandseasonedpractitioner,
evenasayoungchild.HecontinuedhiseducationwithotherBuddhistteachersofthe
region.

FirstTeachers
Alreadyquitelearnedbytheageoftwenty,hemovedtoCentralTibet,became
a monk and spent the next twelve years or so engaging in study and meditation
practices.Hestudiedwithverywellknownmastersofthetime,suchasChapaChokyi
Senge(11091169),agreatlogicianandthefounderofthedebatesysteminTibet,and
PatsabLotsawaNyimaDrakpa(1055?),whotranslatedmanymadhyamakatexts(one
ofthehighestschoolsofBuddhistphilosophy)intoTibetanandwasagreatmasterof
thePrasangikaMadhyamakatradition.

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TrainingunderGampopa
Attheageofthirty,hereceivedteachingsfromGampopa,theheartsonofthe
greatest yogi in Tibetan history, Milarepa. Dsum Khyenpa first trained in the
foundation practices of the Khadampa tradition and, following that, in the general
philosophyofthesutras.ThistraininginthebasisofallBuddhisttraditionsestablished
a pattern for all future Kagyu followers by demonstrating the importance of
establishingacorrectbasisofknowledge.Thisistrueevenwhenengaginginthemost
powerfulofadvancedvajrayanapractices.DsumKhyenpaalsoreceivedandunified
thelineageteachingshereceivedfromRechungpaandotherstudentsofMilarepa.
TheKarmapasaccomplishmentinmeditationandthepracticestransmittedto
him by his teachers were greatly enhanced by his own natural compassion. His
practice produced rapid results and great accomplishments, or siddhis. Such
accomplishment is often perceived by followers as the ability to perform miraculous
activityandinfact,thelegendsoftheKarmapasthroughtheagesspeakoftheirability,
throughthemanifestationofthisseeminglymiraculousactivity,tocreateagreatsense
of wonder and faith in their students. All the Karmapas have since been known for
their ability to inspire, through their simple presence, this profound sense of wonder
and faith in the reality of the accomplishment which is the fruition of the Buddhist
path.

EstablishingMonasticSeats
At the age of 55 (1164), Dsum Khyenpa founded a monastery at Kampo
Nnang;andattheageof60(1169),hestartedthePanphukmonasteryinLithang,in
East Tibet. Later, at the age of 76 (1185), he established an important seat at Karma
Gn, in eastern Tibet (1184). At the age of 80 (1189), he established his main seat at
Tsurphu, in the Tolung valley, a river which feeds into the Brahmaputra, in central
Tibet.
ThefirstKarmapa,DsumKhyenpa,madepredictionsaboutfutureKarmapas.
In particular, he was the first Karmapa to present a prediction letter, detailing his
futureincarnation.Hegaveittohismaindisciple,DrogonRechen,whomhechoseto
becomethenextlineageholder.
DsumKhyenpapassedawayattheageofeightyfour.Amonghisothermain
discipleswereTaklungpa,founderoftheTalungKagyu,TsangpaGyare,founderof
the Drukpa Kagyu, and Lama Khadampa Deshek, founder of the Katok Nyingma
lineage.
TheprincipalstudentwhoheldthelineageoftheGoldenRosaryfromtheFirst
KarmapawasDrogonRechen.

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DusumKhyenpa

Lifeofthe1stKarmapaDusumKhyenpa

The1stKarmapaDusumKhyenpa(11101193),wastobetheforemostdisciple
of Gampopa. Born the son of a practising Buddhist in Ratay in East Tibet, Dusum
KhyenpareceivedhisfirstDharmateachingsfromhisfather,whogavehimteachings
on Mahakali. As a result, it is said that Dusum Khyenpa was able to leave hand and
footprintsonrocks.
HecontinuedhiseducationwithotherBuddhistteachersoftheregion,andat
the age of 20, he took ordination under the Kadampa tradition of Atisha. 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, among them Kyabpa Chokyi
Senge,andPatsabLotsawaNyimaTrag.
AttheageofthirtyhewenttoGampopasmonastry,DaklhaGampo,wherehe
wasgivenKagyuteachingsbyGampopa.ThoughperceivingDusumKhyenpatobea
great bodhisattva, he made him practice the foundation practices of the kadampa
tradition,andtostudysutricphilosophyextensively.Thusheemphasisedtheneedfor
avalidandsolidfoundationasabasisforpractice,somethingemphasisedtothisday
intheKagyutradition.
GampopainstructedandinitiatedhimintothepracticeofHevajra,andhethen
spentfouryearspracticingboththesamatha(calming)andvipassana(insight)aspects
ofmeditation.HewasthengiventhefullinnerinstructionsoftheKagyutradition,and
maderemarkableprogress.
Accordingtotradition,hewasabletoabsorbandmastertheteachingswhichit
took Naropa 12 years to receive in a mere 9 days. Dusum Khyenpa was farther

571

connectedwiththelineagebyteachingshereceivedfromRechungpaandfromother
students of Milarepa. Ruchunpa passed on to him the teachings of the Six Yogas of
Naropa,andasaresult,DusumKhyenpaespeciallyexcelledatthepracticeofTummo,
orinnerheat,duetohisintensecompassionforallbeings.
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 one of these,
Udhiyana,dakinissharedtheirwisdomteachingswithhim.
Hehadgreatnaturalabilityformeditationandspentmanyyearsmeditatingin
mountain caves. At one point, he spent months in a hut so tiny that the meditation
posture,crossleggedanderect,wastheonlypossibleformofoccupancy.
Eventually, Gampopa died, and so Dusum Khyenpa returned to Gampopas
DaklhaGampomonastryinordertopayhomagetohisteacher.DusumKhyenpahad
avisionofGampopa.Asaresultofthevision,heknewthatitwastheappropriatetime
tofollowoneofGampopaslastinstructionstohim,whichwastogotoKampoKangra
andpracticeMahamudra.KampoKangrawastobetheplacewhereDusumKhyenpa
gainedEnlightenment.DusumKhyenpatookavowthathewouldlivetotheoldage
of84,inordertobenefittheDharma,andsentientbeings.
After years of meditation guided by his guru, Dusum Khenpa attained
complete enlightenment. At the age of 50, whilst practicing dream yoga, he attained
Liberation.Hismomentofenlightenmentwascelebratedbythedakiniswhomadehim
a gift of a crown made from their hair. The crown is said to have been thenceforth
alwayspresent,thoughinvisible,abovetheheadsofalltheKarmapas.
Dusum Khyenpa was recognized as the first Karmapa, a manifestation of
Avalokitesvara, whose existence had foretold by the Buddha intheSamadhirajasutra
and the Lankavatara sutra. His name, Dusum Khyenpa, means knower of the past,
presentandfuturewhichindicatesboththetimelessnatureofEnlightenment,aswell
asthesupremeluciditywhichgrantsknowledgeofthethreetimes(past,presentand
future).
Atfortyfour,heleftCentralTibettoreturntotheregionofhisbirth,andspent
thethirtynineyearsuntilhisdeathinestablishingthreethrivingmonasteries,sharing
the Kagyu teachings, and training his students. At the age of 58, he founded the
KampoNenangmonastry.LaterhefoundedtheKarmaGonmonasticcomplex,andat
theageof74,heestablishedanotheratTsurphu.SituatedintheTulongvalley,which
leads to the Brahmaputra valley, and is near Lhasa, Tsurphu was to be the principal
seat of the Gyalwa Karmapas for over 700 years. It is said that the abbot of the
Buddhist monastry at Bodhgaya, (the place where Shakyamuni Buddha gained
Enlightenment) sent Dusum Khyenpa whilst he was at Tsurphu, a conch shell. The
conchshellwasasymbolofDusumKhyenpassignificancefortheBuddhaDharma.
DusumKhyenpacreatedthespecialemphasisonmeditationwithintheKagyu
order which has henceforth identified it as the practising lineage. He had many
powerfuldisciplesandofthese,hechoseDrogonRechentobethenextlineageholder.
InitiatingatraditionwithintheKagyulineage,hewroteapredictionletter,whichgave
strongindicationsabouthisfutureincarnation,whichhegavetoDrogonRechen.He
wasthustobecamethefirsttulkuknowntotakeintentionalrebirthforthesakeofall
sentientbeings.

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Ashehadpreviouslypredicted,DusumKhyenpadidindeedpassawayatthe
age of 84. It is said that his heart and tongue remained intact in the funeral pyre,
despitetheintenseheat,andthatmanyofhisbonesspontaneouslymanifestedshapes
ofBuddhas.
DusumKhyenpacreatedthespecialemphasisonmeditationwithintheKagyu
orderasawhole,whichhashenceforthidentifieditasthepractisinglineage.Dusum
KhyenpawasalsotheguruofTaklungpa,whowastobethefounderoftheTaklung
Kagyu; the guru of Tsangpa Gyare, founder of the Drukpa Kagyu and also of Lama
KhadampaDeshek,whofoundedtheKatokNyingmalineage.

KagyuAsia

Teachingsofthe1stKarmapaDusumKhyenpa

Direction

Thisunbridledstallion,yourmind,
Usedtogalloponerrantpaths.
Nowsteeritontothecorrecttrack!

573

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DrogonRechen
(11481218)

Drogon Rechen was born to an educatedfamilyintheYarlungareaofTsang,

partofCentralTibet.Asayoungchild,hedemonstratedhisawakenedpotentialinthe
gradualpathofhinayanamahayana.
At the age of nine, he connected to the Kagyu master, Zangri Repa, and
received many teachings, including earwhispered teachings and dohas of the
Mahamudra masters. He practiced meditation wearing only a cotton cloth and was
thereforecalledRechen,whichmeansgreatcottoncladyogi.Heexperiencedmany
signsofmeditativeaccomplishment.

StudyinginMilarepasTradition
When he reached the age of fifteen, his teacher, Zangri Repa, passed into
parinirvana.Beforehispassingaway,DrogonRechenwasadvisedtofindthedisciples
ofMilarepaslineage,receivethefulllineagetransmission,andpracticehardsothathe
couldbecomeagreatmasterinthistradition.Inaccordancewiththis,hestudiedand
practicedundermanyKagyumastersaswellaswithDzogchenmasters.Althoughhe
attainedgreatqualitiesofsamadhihestillwasnotfullysatisfied.Decidingtoleavehis
home to develop his practice further, he started a journey to Kham, in eastern Tibet,
throughKongpo.
On his way, he met and received many teachings from Thpa Samdrup, he
received the complete transmission of the Chd lineage; from Ngaripa, he received
Vajrapani and Vajrasaddhu; from Nyalpa Josey, he received Peaceful and Wrathful
Manjushri and Mahakala. He established eighteen Tantric seats and many great
practitionershavebeenproducedasaresult.

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MeetingTheFirstKarmapa
DrognRechenmasteredthepranaandnadhipracticesatthispoint,andalittle
bit of pride in his accomplishment developed. Upon hearing the fame of the First
Karmapa Dsum Khyenpa, who was living at Kampo Nenang, Drogn Rechen
decidedtomeethim.HesimplywishedtopayDsumKhyenpahisrespects,buthad
no intention of studying with the Karmapa. The First Karmapa told Drogon Rechen,
when they first met, O young tantric practitioner, you can go and study with my
students. Drogn Rechen asked what kind of students do you have? Karmapa
repliedDeuchungSangye,BaltsaTakdelwa,andsoon.DrogonRechenfirstwentto
seeDeuchungSangyewhodirectedhimtoBaltsaTakdelwa.Whenhewenttothecave
of Takdelwa, he saw a huge tiger sleeping there and he ran back with great fear.
Deuchungtoldhimtogobackagainandwhenhedid,hesawalittlepondinthecave.
He circumambulated the water and threw some pebbles in it and left. When he was
toldtogobackandwent,hesawanoldyogiwhohadthosepebbleshethrewonhis
lap.
Atthattime,hethoughtifthestudentsarelikethis,itisunnecessarytopoint
out how great must be their teachers realization and achievement! Making a strong
commitment,hepracticedundertheirdirectionforsevenyearsandcompletelysettled
his practice and realization. Drogon Rechen became one of the most important heart
disciplesoftheFirstKarmapa.Hewasfullyordainedasamonasticattheageofthirty
sevenandreceivedthenameSnamDrakpa.
HereceivedthefullKagyutransmissionfromtheFirstKarmapaforthreemore
years, andbecamethelineageholder.WhenKarmapatraveledbacktoCentralTibet,
DrognRechenstayedbehindintheKhamregionandcontinuedtheactivitiesofthe
KarmapaandthelineageattheseatsofKarmaGnandKampoNenang.
At the age of 70, he passed into parinirvana on the 25th day and many relics
arosefromthecremation.
HisprincipaldiscipleandtheKagyulineageholderwasPomdrakpaSnamDorje.

These details about Drogon Rechen are compiled from Pawo Tsuklak Trengwas Feast For Scholars
(chosbyungmkhaspaidgaston),Beijingedition,vol.2,pp.873877.Maythisbevirtuous!

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Pomdrakpa
(11701249)

PomdrakpaSonamDorjewasbornDriDampaChchukinCentralTibet.Atthe
age of five, he started his education, and at the age of nine, he received the mother
TantratransmissionsfromNyenLhakhangGangpo.Whenhewasfourteen,heheard
thefameofthegreatmaster,DrognRechen.
Uponhearinghisname,aspecialmeditativeexperiencearosewithinhimand
hehadavisionofreddakiniswhoprophesizedDrogonRechenashisteacher.Within
tendays,hewenttovisitDrognRechenandreceivedthefullmonasticordinationand
wasnamedSnamDorje.
From that moment, he followed Drogon Rechen as his principal teacher, from
whomhereceivedmanyabhishekas.
Hepracticedwithgreatdiligenceformanyyears.Pomdrakpahadmanyvisions
of the wisdom deities during abhishekas and practice sessions, as well as a vision of
the First Karmapa who gave him important instructions. From Drogn Rechen, he
receivedthefullKagyutransmissionandbecamethelineageholder.

HoldingTheKagyuLineage
Pomdrakpa received the full Kagyu teachings, and became a gifted master.
Beforethepassingaway,DrogonRechentoldPomdrakpaandLodrRinchenthatthey
werethemastersoftheteachings,whocouldeachholdthislineage.
He also predicted that Pomdrakpas activities would flourish, and the lineage
wouldprosperevenmoreduringthetimeofhisdisciplesandafterwardsinthefuture.
Duringthattime,PomdrakpasawhisteacherastheBuddhaShakyamunisurrounded
by countless buddhas. This is said to be the auspicious sign of becoming the main
lineageholder.
Pomdrakpa Snam Dorjes activities of benefiting beings flourished as
predicted,andhepassedonthelineagetransmissiontotheSecondKarmapa,Karma
Pakshi.

ThesedetailsaboutPomdrakpaarecompiledfromPawoTsuklakTrengwasFeastForScholars(chosbyungmkhas
paidgaston),Beijingedition,vol.2,pp.877880.Maythisbevirtuous!

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PomdragpaSonamDorje
(11701249)

THEGOLDENKAGYUGARLAND
ExcerptsfromTheGarlandofMoonWaterCrystalbySituChokyiJungnayand
BeloTsewangKunkhyab

PomdragpaSonamDorje (11701249)wasbornatDrikunginCentralTibet.
Hewasagiftedchildwhomasteredreadingandwritingbytheageoffive.
WhenhewasnineyearsoldhestartedstudyingBuddhismwithLamaLhakang
Gang.
At fourteen he heard of Drogon Rechen and felt an intense desire to see him,
sensingthatDrogonRechenwashisdestinedteacher.
AttheirmeetingDrogonRechenclearlysawthatthechildwasverygiftedand
thathewouldbecomethenextlineageholder.
Thus he imparted all the teachings to Pomdragpa who put them into practice
andbecameagreatKagyumaster.
HisprincipaldisciplewasthesecondKarmapa,KarmaPakshi

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2ndKarmapa
KarmaPakshi(12031283)

The second Karmapa was a child prodigy who had already acquired a broad
understanding of Dharma philosophy and meditation by the age of ten. His teacher,
Pomdrakpa, had received the full Kagyu transmission from Drogon Rechen, the first
Karmapasspiritualheir.
Pomdrakpa realized, through certain very clear visions, that the child in his
charge was the reincarnation of Dusum Khyenpa, as indicated in the letter given to
DrogonRechen.
The young Karma Pakshi assimilated the deepest teachings effortlessly and
requiredonlyonereadingofatexttobefamiliarwithit.Hewasalreadyenlightened.
Nevertheless, Pomdrakpa made a point of formally passing on all the teachings
throughthetraditionalempowerments,sothatthestreamoftheempowermentlineage
would be unbroken. This has been the case ever since: despite their innate clarity,
youngKarmapasreceiveallthetransmissionsformally.
The second Karmapa spent much of the first half of his life in meditation
retreat.HealsovisitedandrestoredthemonasteriesestablishedbythefirstKarmapa
andisfamousforhavingintroducedtotheTibetanpeoplecommunalchantingofthe
OMMANIPADMEHUNGmantraofcompassion.
Attheageof47hesetoutonathreeyearjourneytoChina,inresponsetoan
invitation from Kublai, grandson of Ghengis Khan. While there, he performed many
spectacularmiraclesandplayedanimportantroleasapeacemaker.
Althoughrequestedtoresidetherepermanently,hedeclined,notwishingtobe
thecauseofsectarianconflictswiththeSakyapas,whoseinfluencewasstronginChina

579

atthattime.OverthenexttenyearstheKarmapatravelledwidelyinChina,Mongolia,
and Tibet and became famous as a teacher. He was particularly honored by Munga
Khan,Kublaisbrother,whoruledatthattimeandwhomtheKarmaparecognizedasa
formerdisciple.AfterMungasdeath,KublaibecametheKhan.Heestablishedthecity
of Cambalu, the site of presentday Beijing, from which he ruled a vast empire
stretchingasfarasBurma,Korea,andTibet.
However, he bore a grudge against the Karmapa, who had refused his
invitationtoremaininChinasomeyearsbeforeandhadbeensoclosetohisbrother.
Heorderedhisarrest.
Eachattempttocapture,orevenkill,theKarmapawasthwartedbythelatters
miracles.AtonepointtheKarmapafrozeabattalionof37,000soldiersonthespot,by
usingthepowerofmudra,yetallthetimeshowingcompassion.
He eventually let himself be captured and put in exile, knowing that his
miracles and compassion would eventually lead to Kublai Khan having a change of
heartwhichdidinfacthappen.
Returning to Tibet towards the end of his life, he had an enormous (sixteen
meter)statueoftheBuddhabuiltatTsurphu,tofulfilladreamhehadhadlongbefore.
ThefinishedworkwasslightlytiltedandKarmaPakshistraighteneditbysittingfirst
inthesametiltedpostureasthestatueandthenrightinghimself.Thestatuemovedas
hemoved.
Before dying, he told his maindisciple,Urgyenpa,detailsconcerningthenext
Karmapasbirth.

TextreprintedwithpermissionofAlteaPublishingfromKarmapa,byKenHolmes.Copyright1995byAlteaPublishing.

580


TheSecondKarmapa
KarmaPakshi(12041283)

KarmaPakshi,theSecondKarmapa,meditatorextraordinaireandmiracleworker

Masteringtheyidam,yougainedcontrolovertheworldofappearance.
YoutamedthehaughtinessofthetirthikaemperorofMongolia,
And conquered the energy of fire, water, poison, weaponry and
demons.
KarmaPakshi,wesupplicateatyourfeet.

FromSupplicationToTheKarmapas

AChildProdigy
Born in Kyille Tsakto in eastern Tibet to a noble family of yogins, the young
boywasnamedChzinbyKhachePanchen.Hewasachildprodigywhoalreadyhad
abroadunderstandingofBuddhistphilosophyandpracticebeforetheageoften.
OnhiswaytoCentralTibetforfurthereducation,heencounteredPomdrakpa,
who had received the full Kagyu transmission from Drogn Rechen, the first
Karmapasspiritualheir.
Pomdrakpa realized, through certain very clear visions, that the child he met
was the reincarnation of Dsum Khyenpa, as indicated in the letter given to Drogon
Rechen.
Pomdrakpa conferred on the young Karma Pakshi all the teachings through
traditional empowerments and formally passed on the lineage in full. Ever since this
time,eachyoungKarmapa,despitehispreexistingknowledgeandaccomplishmentof
the teachings, formally receives all the transmissions of the teachings from a lineage
holder.
The second Karmapa spent much of the first half of his life in meditation
retreat.HealsovisitedandrestoredthemonasteriesestablishedbythefirstKarmapa.
He is famous for having introduced the melodious chanting of the Om Mani Padme
Hung,themantraofcompassion,totheTibetanpeople.

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TheCourtofKublaiKhan
At the age of 47 (1252), he set out on a threeyear journey to China, at the
invitation of Kublai, grandson of Ghengis Khan. While there, Chinese and Tibetan
histories,aswellasstatementsofEuropeanvisitors,recordthattheKarmapawassaid
tohaveperformedmanyspectacularmiraclesatthecourt.
He also played an important role as a peacemaker. However, the Karmapa
declinedtostaypermanentlyinthecourt,whichcausedKublaiKhansdispleasure.
Over the next ten years the Karmapa traveled widelyinChina,Mongoliaand
Tibet and became a teacher of the greatest renown. He was particularly honored by
Munga Khan, Kublais brother, the Mongol ruler at that time. The Karmapa was
presentedtheGreatGoldenSealofTishro.
After Mungas death, Kublai became the Khan and ruled a vast empire.
However,harboringresentmentagainsttheKarmapaforhisrefusaltostayinthecourt
ofKublaiandduetohisperceptionthattheKarmapahadpaidmoreattentiontothe
MungaKahnmanyyearsbefore,KublaiKahnorderedtheapprehensionoftheSecond
Karmapa.
The Karmapa thwarted each attempt to capture, or even kill him, despite the
overwhelmingforcessentagainsthim.AstheKarmapacontinuallyrespondedtoforce
with compassion, Kublai Khan eventually had a change of heart. As time passed,
graduallyKublaiKhancametoregrethisactionsagainsttheKarmapa,andeventually
approachedhim,confessinghismisdeeds,andrequestingKarmaPakshitoteachhim.

MiraclesofMeditationAndScholarship
In fulfillment of a longstanding vision, His Holiness returned to Tibet and
directedthebuildingofaBuddhastatueatTsurphu,welloverfiftyfeetinheight.The
finishedstatuewasslightlytilted.Inoneofthemostwellknownmiraculousstoriesof
theKarmapas,KarmaPakshiwassaidtohavestraightenedthestatuebyassumingthe
sametiltedpostureasthestatue,andstraighteninghimself.Thestatuesimultaneously
righteditself.
The histories record that the Second Karmapa composed over one hundred
volumes of texts, which once were enshrined at the monastic library of Tshurphu
monasteryinCentralTibet.
Beforepassingawayintoparinirvana,KarmaPakshitolddetailsconcerningthe
nextKarmapasbirthtohismaindisciple,Orgyenpa.

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Orgyenpa
(12301312)

OrgyenpawasborninLat,inNorthernTibet,intheyearofEarthTiger,toa
family of tantric practioners. At an early age, he mastered Vajrakilaya and other
teachingsandpracticesofhisfatherslineage.Hewasnaturallyinclinedtomeditation
practices but decided that he should first study philosophy before beginning serious
meditationpractice.HewasordainedasupasakabyLordGtsangpa.
From the age of seven, he applied himself to basic studies. When he was
sixteen, he started studying various philosophical texts such as Abhidharma,
Madhyamaka,Vinaya,andothertopicsofsciencesatamonasteryinTsangprovince,
whichwasfamousforthequalityofitsteaching.
He excelled among his contemporaries and mastered all subjects. He also
receivedandpracticedtheKalachakratantrainfullfromGolungpaNamkhaGyaltsen
andlaterclarifiedthoseteachingsfurtherwithLordGtsangpa.
He traveled to Nepal, India, China, Pakistan, Tsari, Mount Kailash, Jalandara,
and Odiyana to learn and practice further at these sacred places. He achieved great
accomplishmentsinhispracticeandbecamearealizedtantricmaster.
Atfiftythree,hemettheSecondKarmapa,KarmaPakshi,andreceivedthefull
Kagyulineageteachingsandtransmissions.Afterhereceivedthekeyinstructions,he
attainedhighrealizationandtheybecameinseparable.
Orgyenpas activities of benefiting beings flourished throughout Tibet and he
focused mainly instructing disciples through Gampopas tradition of Mahamudra
teachings.
Among countless students, he had four renowned sons two brothers of
Nyedowa, Chje Kharchuwa of Yazang, and Jamyang Snam ser of Langkhor; as
wellaseightclosesons,foursupremeones,andmanyotherscholarsandyogisofTibet
and India. However, his main disciple and lineage holder was the Third Karmapa,
RangjungDorje.

ThesedetailsaboutarecompiledfromPawoTsuklakTrengwasFeastForScholars(chosbyungmkhas
paidgaston),Beijingedition,vol.2,pp.913918.Maythisbevirtuous!

KagyuOffice122006

583

THEGOLDENKAGYUGARLAND
ExcerptsfromTheGarlandofMoonWaterCrystalbySituChokyiJungnayand
BeloTsewangKunkhyab

DrubtopUrgyenpa(12301312)wasbornatLatoinNorthernTibet.Asachild
hespontaneouslyknewhowtomeditate.However,hewantedtobegintheBuddhist
path by studying the teachings and then engage in meditation practice. He studied
manytextsbetweentheagesofseventillsixteen.
At that time he went to the wellknown monastic college of Podong Er in the
TsangProvince.Hebecameanoutstandingscholarofhistime.
Notbeingsatisfiedwiththisachievement,hesoughtoutthemasterGotsangpa
fromwhomhereceivedalltheKagyuteachings.
DrubtopUrgyenpawasafolloweroftheDrukpaKagyutradition.Hetraveled
to Nepal, India, China and Pakistan. During these travels he met with many gurus
withwhomhestudiedandmeditated.
AttheageoffiftythreehemetwithKarmaPakshi,whoimpartedtheultimate
Kagyu teachings to him and predicted that Urgyenpa would become the guru of the
thirdKarmapa.

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3rdKarmapa
RangjungDorje(12841339)

ThethirdKarmapaRangjungDorje,producedablackcrownfromnowhereat
theageofthreeandannouncedthathewastheKarmapa,tellinghisyoungfriendsthat
theywereindulginginworldliness.
Atfive,hewenttoseeUrgyenpa,whohaddreamtofhimthenightbeforeand
waspreparedforhisvisit.
HegrewupinTsurphureceivingnotonlythefullKagyutransmissionbutalso
thatoftheNyingmatradition.
Having spent some time on the slopes of Mount Everest in retreat and then
taken full ordination, he further broadened his studies at a great seat of Khadampa
learning.
RangjungDorjehadatremendousthirstforlearningfromthegreatestscholars
andexpertsofhisday.Hisapproachembracedalltraditionsofknowledgeandhehad
anintelligenceandsensitivitywhichcouldassimilateandcompareallthathestudied.
ThroughvisionshereceivedoftheWheelofTime(Kalachakra)teachings,he
introducedarevisedsystemofastrology.
Hestudiedandmasteredmedicine.Inparticular,hismasteryoftheprofound
NyingmapateachingsofVimalamitrameantthat,inhim,theKagyumahamudraand
theNyingmaequivalent,dzogchen,becameasone.
By the end of his studies, he had learned and mastered nearly all of the
BuddhistteachingsbroughttoTibetfromIndiabyallthevariousmastersofboththe
ancientandrestorationperiods.

585

In the light of that eclectic wisdom, he composed many significant texts, the
most famous of which is perhaps the Profound Inner Meaning (zab.mo.nang.don),
pinpointingtheveryessenceofVajrayana.
He visited China and there enthroned his disciple, the new emperor Toghon
Temur.
Through longlife elixir received from the Karmapa, who returned to Samye
especiallytoprocureit,theemperorwasthelongestlivedofalltheMongolemperors
ofChina.RangjungDorjeestablishedmanymonasteriesinTibetandChina.
HediedinChinaandisfamousforhavingappearedinthemoononthenight
ofhispassing.

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TheThirdKarmapa

RangjungDorje(12841339)

RangjungDorje,theThirdKarmapa,learntandmasterednearlyalloftheBuddhist
teachingsbroughttoTibetfromIndia

Throughyourmiraculousability
incommentingonthemanysutrasandtantras,
Yourevealtheheartmeaningtothediversehostofbeings,
Vastlypropagatingtheteachingsofthegreatsiddhas.
RangjungDorje,wesupplicateatyourfeet.

fromSupplicationToTheKarmapas

Born to a family of a tantric practitioners of the Nyingma lineage in Dingri

Langkor,intheTsangregionofCentralTibet,RangjungDorjesatupstraightattheage
ofthreeandproclaimedthathewastheKarmapa.
Attheageoffive,hewenttoseeOrgyenpa,whohadpreparedforhisvisiton
thebasisofaprescientdream.Orgyenparecognizedthechildasthereincarnationof
Karma Pakshi, and gave him the Vajra Black Crown and all the possessions of the
secondKarmapa.

MasterOfAllBuddhistTraditionsOfKnowledge
Rangjung Dorje grew up in Tsurphu, receiving the full transmissions of both
theKagyuandNyingmatradition.Attheageof18(1301),hereceivedthepreliminary
monasticordination.
AfteraretreatontheslopesofMt.Everest,hetookfullordination,andfurther
broadenedhisstudiesatagreatseatoftheKhadampalineage.Notcontentwiththis,
Rangjung Dorje sought out and studied with the greatest scholars and experts of
differenttraditionsofknowledge,learningfromallBuddhisttraditionsofthetime.
Bytheendofhisstudies,hehadlearntandmasterednearlyalloftheBuddhist
teachingsbroughttoTibetfromIndia.

587

FounderOfTheKarmaNyingthik
Inparticular,duringaretreatinhisearlytwentieshehadthevisionatsunrise
ofVimalamitraandthenPadmasambhava,whodissolvedintohimatapointbetween
his eyebrows. At that moment, he realized and received all the teachings and
transmissions of the dzogchen tantras of the Nyingma lineage. He wrote many
volumesofteachingsondzogchenandfoundedtheKarmaNyingtiklineage.Through
his mastery of the profound Nyingmapa teachings of Vimalamitra, he unified the
KagyumahamudraandtheNyingmadzogchen.
At the age of 35 (1318), through visions he received of the Wheel of Time
(Kalacakra)teachings,heintroducedarevisedsystemofastrology,whichcontinuesto
thisdaycalledtheTsurtsiortheTsurphuTraditionofAstrology,andwhichforms
the basis for the calculation of the Tibetan calendar in the Tsurphu system. He also
studied and mastered medicine, which is in part relatedtoastrologicalstudiesinthe
Tibetansystem.
Overthecourseofhislife,RangjungDorjealsowrotemanytreatises,including
theuniversallyrenownedProfoundInnerMeaning(Zabmonangdon),oneofthemost
famousTibetantreatisesonVajrayana.
The Karmapa established many monasteries in Tibet and China. He visited
China in 1332, where he enthroned his disciple, the new emperor, Toghon Temur.
Rangjung Dorje later passed away into parinirvana in China. It is said his image
appearedinthemoononthenightofhispassing.
Among his many disciples, some of the main ones were Khedrup Drakpa
Senge,Dolpopa,YakdePanchen,andmanyothers,andinparticulartheonewhowas
tobecomethenextlineageholder,GyalwaYungtonpa.

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GyalwaYungtnpa
(12961376)

Gyalwa Yungtn Dorje Pal, was born into a family of Nyingma tantric
practitioners at Tsongdu Gurmo, in Southern Tibet, in theWoodSnakeyear.Hewas
named Dorje Bm. From an early age, he started to study the five sciences and
developed incomparable knowledge in sutra and tantra. Most of his studies were at
Shalu.
He received the Dogyusemsum, teachings on Mahayoga, Anuyoga, and
AtiyogaofDzogchenfromZurChampaSenge.HethenreceivedtheYamantakacycle
of teachings and abhisheka from Shangpa Shakbum. He studied and practiced hard
undermanymastersandbecameoneofthemostrespectedandrenownedteachersof
thetime.
Gyalwa Yungtnpa made great contributions of material offerings to Sakya,
Trophu,Shalu,andSangphu.Attherequestofhismother,heacceptedaconsortand
when the first child was born he asked permission from the family and received
monasticordination.HewasnamedDorjePal.
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.
HepracticedinTibetandalsoinParo,Bhutanforyears.
He composed a text differentiating the views of buddhahood in Sutra and
Tantra and impressed and outshined many great scholars of the time, such as Yakde
Panchen, who became his students. He manifested as a hidden yogi and benefited
manysentientbeings.Attheageofeightytwo,intheWoodSnakeYear,hepassedinto
parinirvanawithmanygreatsignsofrealization.
Among countless students, his main disciple and lineage holder was the Fourth
Karmapa,RolpeDorje.

Pawo Rinpoche said that there are short and longer versions of autobiographies of this master.These details about
GyalwaYungtnpaarecompiledfromPawoTsuklakTrengwasFeastForScholars(chosbyungmkhaspaidga
ston),Beijingedition,vol.2,pp.948950.Maythisbevirtuous!

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589

THEGOLDENKAGYUGARLAND
ExcerptsfromTheGarlandofMoonWaterCrystalbySituChokyiJungnayand
BeloTsewangKunkhyab

Gyalwa Yungton Dorje Pal (12961376) was born at Tsongdu Gurmo in

SouthernTibet.Attheageoffive,whenhismothertookhimtothemarketplace,he
metTrophuKhenchenSonamSenge,agreatscholar.
The child showed great devotion and was given the refugevows and the
preceptsofalaypractitioneronthespot.
By the age of fifteen he entered the famous Nyingma monastery Ugpa Lung
wherehewasinstructedintheTantrayanabyLamaZurchungandLamaBale.
HealsostudiedatthemonasticcollegeShaluandbecameafamousscholar.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

thethirdKarmapawhoimpartedtheultimatemeaningoftheteachingstohim.Thus,
Gyalwa Yungtonpa became the next lineage holder. He passed away at the age of
eightytwo.

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4thKarmapa
RolpeDorje(13401383)

While pregnant , the Fourth Karmapas mother could hear the sound of the
mantraOMMANIPADMEHUNGcomingfromherwomb.Thebabysaidthemantra
assoonasitwasborn.
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
manyprofoundteachingsinhisdreams.
WhileinhisteenshereceivedtheformaltransmissionsofboththeKagyuand
Nyingma lineages from the great Nyingma guru Yungtonpa, the third Karmapas
spiritualheir,nowveryadvancedinyears.
Attheageof19,heacceptedToghonTemurspassionateinvitationtoreturnto
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
establishedmanytemplesandmonasteriesthere.
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 Tsong Khapa future founder of the
Gelugpaschool,famousforitsDalaiLamas.
When Temur died, the Mongol dynasty ended and the Ming dynasty began.
ThenewemperorinvitedRolpeDorje,whodeclinedtheinvitationbutsentaholylama
inhisstead.
RolpeDorjecomposedwonderfulmysticsongsthroughouthislifeandwasan
accomplishedpoet,fondofIndianpoetics.

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
meterstall.
The Karmapa, on horseback, traced the Buddhas 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
foundersofmahayana.

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RolpaiDorje(13401383)

RolpeDorje,theFourthKarmapa,engineereda300footpainting(thangka)oftheBuddhabytracingthe
designoftheBuddhasoutlinewiththehoofprintsofahorsehewasriding.

Invariouslanguages,youtamemanytypesofbeings.
Throughreasoningthatisfreeoftheextremes,
youdispelallwrongassertions,
Andwithperfectspeechrevealthetruestateofthings.
RlpayDorje,wesupplicateatyourfeet.

fromSupplicationToTheKarmapas

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.Attheageofthree,heannouncedthathewastheKarmapa.
At a young age, he manifested the ability of the Karmapas to perform
extraordinaryactivities,asspontaneouslyreadingbooksandreceivingmanyprofound
teachingsinhisdreams.
As a teenager, he received the formal transmissions of both the Kagyu and
Nyingma lineages from the great Nyingma guru Yungtnpa, the third Karmapas
spiritualheir.
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
waytogiveteachings.HetaughtforthreeyearsinChina,establishingmanytemples
andmonasteriesthere.TemurwasthelastMongolemperorofChina.
The subsequent emperor of the Ming dynasty later invited the Karmapa to
China,butRolpeDorjesentalamainhisplace.

593

AnAuspiciousMeeting
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
predictedthatthischild,fromtheTsongkaregion,wouldplayanimportantroleinthe
BuddhismofTibet.ThechildwastobecomeknownasthegreatmasterTsongkhapa,
thefounderoftheGelugpaschool.
Anaccomplishedpoet,RolpeDorjewasfondofIndianpoetics,andcomposed
many wonderful dohas, or songs of realization, a form of composition for which the
Kagy 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 Buddhas outline with the
hoofprintsofahorsehewasriding.Thedesignwasmeasuredandtracedoncloth,and
fivehundredworkerscompletedtheclothpaintingoftheBuddhaandfoundersofthe
mahayanaafterlaboringforoverayear.
He passed into parinirvana in eastern Tibet. Among many disciples, his main
disciplewhobecamethenextlineageholderwasthesecondShamarRinpoche,Khach
Wangpo.

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KhachWangpo(13501405)

Khach Wangpo was recognized as the reincarnation of Khaydrup Dragpa

Senge,thefirstShamarRinpoche(12831349)bythefourthKarmapa.
He was born in Chemalung 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
FourthKarmapaRolpeDorjeandreceivedupasakaandbodhisattvavows.
TheKarmapagavehimtheAuthenticVajrayanaEmpowerments,Mahamudra
transmissions, The Six Dharmas of Naropa, and the earwhispered lineage
transmissionsoftheKagyuLineage.
Khach Wangpo also studied the sutras and the tantras with numerous great
mastersofKagyuandNyingma.
TheFourthKarmapa,RolpeDorje,grantedtheceremonialrubyRedCrownto
the Second Shamar Khach Wangpo. When the Fourth Karmapa passed into
parinirvana, Khach Wangpo continued the lineage activities and enthroned the 5th
Karmapa.
KhachWangpowasoneofthefirstlineageteacherstorecordsomeofthekey
instructions put into writing. His collected works were recorded as having eight
volumes.
AttheageofFiftysix,WoodRoosterYear,hepassedawayintoparinirvanawithmany
wondroussignsofrealizations.
Among many students, Sokwn Rikpe Raldri became an important disciple
who later became the principal teacher of the 6th Karmapa Thongwa Dhnden. He
transmittedthefullKagyulineagetotheFifthKarmapa,DeshinShekpa.

ThesedetailsaboutKhachWangpoarecompiledfromPawoTsuklakTrengwasFeastForScholars(chos
byungmkhaspaidgaston),Beijingedition,vol.2,pp.980900.Maythisbevirtuous!

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THEGOLDENKAGYUGARLAND
ExcerptsfromTheGarlandofMoonWaterCrystalbySituChokyiJungnayand
BeloTsewangKunkhyab

KhachWangpo,

(13501405)

The second Shamarpa, Kacho Wangpo (13501405), was recognized by the

fourthKarmapa,RolpaiDorje,andwashismainstudent.Hewasascholaraswellas
beingaccomplishedinmeditation.
Kacho Wangpo identified the 5th Karmapa, Deshin Shegpa, and became his
guru.HeiswellknownforhavingfurtheredtheKagyuteachingstoagreatextent.He
alsoauthoredmanytreatiseswhichdefinetheprecisemeaningoftheKagyuteachings.

The tradition of succession by reincarnation originated in twelfth

centuryTibetwiththeexampleofDusumKhyenpa,thefirstKarmapa.TheShamarpa
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
conferringthetitleShamarpa(HolderoftheRedCrown)onhim.
ThisRedCrownisanexactreplicaoftheBlackCrownwornbytheKarmapas
and exemplifies the close relationship that exists between these two lines of
reincarnates.Furthermore,thesecondKarmapa,KarmaPakshi,predictedthatfuture
Karmapaswillmanifestintwoforms.Thisstatementwasclarifiedlaterbythefourth
Karmapa,RolpeiDorje,whenhedesignatedtheShamarpareincarnatesasthesecond
manifestation.
The Shamarpa is also known as a manifestation of Amitabha, The Buddha of
BoundlessLight.
TibetanhistoricalrecordsspeakoftheKarmapaasKarmaShanakpa(Karmapa
the Black Crown Holder) and the Shamarpa as Karma Shamarpa (Karmapa the Red
CrownHolder).TheyarereferredtoassuchinthehistoricaltextsofGoloShonnuPal
(13921481), Pawo Tsuglag Trengwa (15041516), the fifth Dalai Lama, Ngawang
LozangGyamtso(16171682),andtheeighthSitupa,ChokyiJungnay(17001774).
Itisimportanttounderstandthatthesecrownsaresimplysymbolsofactivities
to benefit beings. The crowns do not denote separate lineages. Both The Black Hat
LamaandTheRedHatLamabelongtotheKarmaKagyuLineage.
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5 Karmapa:
DezhinShegpa(13841415)
th

ThefifthGyalwaKarmapa,DezhinShegpa,washeardrecitingmantrasandthe
Sanskritalphabetwhilstinhismotherswomb.
Hewasthewonderchildofyoginparents.Hereceivedthefulltransmissionsof
hislineageandsooncompletedhistraditionaltraining.
Attheageof22,hereceivedamovinginvitationfromEmperorYungLo(also
knownasChengTsu),whohadhadavisionofhimasAvalokiteshvara.Ittookthree
years for him to reach the imperial palace, where he was warmly received by ten
thousandmonks.
The combination of Yung Los devotion and the Karmapas spirituality
producedsomeextraordinaryevents:ahundreddaysofmiraclesthatontheorderof
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 Wutai 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
dissuadingtheemperorfromimposingasinglereligioussystemthereandbypointing
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,
sawthecelestialvajracrownabovehisgurushead.

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So that all beings might benefit from seeing something of this transcendent
aspectoftheKarmapa,hehadaphysicalreplicaofitmade,presentedittohisguruand
requestedhimtowearitonspecialoccasionstobringliberationtothosewhosawit.
ThiswastheoriginoftheVajraCrownceremony.
In1408,DezhinShegpasetoutforTibet.Therehesupervisedthereconstruction
ofTsurphu,damagedbyanearthquake,andstimulatedtheBuddhaDharma.Hespent
threeyearsincontemplativeretreat.Realizingthathewoulddieatayoungage,heleft
indicationsofhisfuturerebirthanddiedat31.
Thebonesleftintheashesofhisfuneralpyreborenaturallyformedimagesof
manyBuddhas.

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TheFifthKarmapa

DeshinShekpa(13841415)

DeshinShekpa,theFifthKarmapa,accordingtoChineserecords,issaidtohavemanifested100daysof
miraclesinresponsetotheextraordinarydevotionoftheEmperorofChina.

Byshowingyourmajorandminormarks,youinstillinuslucidfaith.
Youarethetathagatawhoisgurutothebeingsofthethreerealms,
Fulfillingtheneedsoffortunateonesthroughsupremesiddhi.
DeshinShekpa,wesupplicateatyourfeet.

fromSupplicationToTheKarmapas

The fifth Karmapa was born in the Nyang Dam region of southern Tibet to
yoginparents.Duringthepregnancy,theyheardtherecitationoftheSanskritalphabet
andtheOmAhHammantra.Soonafterbirth,theinfantsatupright,wipedhisface,and
said:IamtheKarmapaOmManiPadmeHungHri.
When the child was brought to Tsawa Phu in Kongpo, Khacho Wangpo
immediatelyrecognizedhimastheincarnationofRolpeDorje,andpresentedhimwith
the Black Hat and other possessions of the fourth Karmapa. He went on to give the
Karmapa the full cycle of Kagyu teachings, and the Karmapa soon completed his
traditionaltraining.
During the lifetime of the fourth Karmapa, Emperor Yung Lo (also known as
ChengTsu)ofChinahadavisionoftheKarmapaasAvalokitesvara,thebodhisattva
ofcompassion;subsequentlyheinvitedthefourthKarmapatovisithiminChina.The
visithadnevertookplace;instead,RolpeDorjesentalamaashisemissary.Later,the
fifthKarmapa,attheageof23(1406),madeathreeyearjourneytoreachtheimperial
palace.YungLobecameanextraordinarilydevotedstudentoftheKarmapa,whomhe
tookashisguru.

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Chinese records speak of the Karmapas manifestation in response to such

devotion as a hundred days of miracles. The emperor recorded these events for
posterityinsilkpaintingswithamultilingualcommentary.Followinginthefootsteps
ofthetwopreviousKarmapas,DeshinShekpasubsequentlymadeapilgrimagetothe
famousWutaiShansacredmountains,tovisithismonasteriesthere.
Theemperorachievedsomerealization,andhadavisioninwhichhesawthe
wisdom Vajra Crown above Karmapas head. So that all beings might benefit from
seeing something of this transcendent aspect of the Karmapa, the emperor
commissionedthecreationofaphysicalreplicaofthewisdomVajraCrown,whichhe
saw as a black hat. He presented it tohisguru,requestinghimtoliberatethosewho
sawitbywearingthecrownonspecialoccasions.ThiswasthebeginningoftheVajra
Crown(orBlackCrown)ceremony.
TheemperoralsoofferedKarmapathehighestrankingtitle:TaBaoFaWang,
(GreatPreciousDharmaKing)withagoldenseal.
In 1410, Deshin Shekpa returned to Tsurphu to oversee the reconstruction of
Tsurphu, which had been damaged by an earthquake. He recognized the Shamar
reincarnationofChopalYesheandspentthreeyearsincontemplativeretreat.Thenext
lineageholder,however,wastheKarmapasstudentRatnabhadra.
Realizing that he would die at a young age, he left indications of his future
rebirthandpassedawayintoparinirvanaattheageof31.Intheashesofhiscremation
firewerefoundrelics,naturallyformedimagesofmanyBuddhas.

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RatnabhadraorRikpeRaltri
(SokwnRinchenSangpo,15thcentury)

Ratnabadra was born into the wellknown family of Soksamkhar Drongbu

Goshir,inSoksam.Fromayoungage,hewasordainedasamonastic.
HereceivedthehighertraininginBuddhistphilosophy,logic,andotherfields
ofknowledgeatPaldenSangphu.
He then went on a tour to great monastic institutions in Tibet, engaging in
debate and discussion on four main topics Madhyamaka, Prajnaparamita, Vinaya,
and AbhidharmaKosha. He became one of the greatest scholars of sutra and tantra
andthuswascalledRikpeRaltri(swordofphilosophyandlogic).
HereceivedthefulltransmissionoftheKagyulineagefromtheFifthKarmapa
DeshinShekpa,throughwhichheattainedcompleterealizationoftheabsolutereality
andbecameoneofthesuprememeditationmastersofthetime.
RatnabhadrapassedonthefulltransmissionoftheKagyulineagetotheSixth
Karmapa,ThongwaDhnden.

PawoRinpochesaidthattheSixthKarmapaThongwaDhondenwroteRatnabhadrasbiographybutit
was not available at the time of Pawo Rinpoche. So, here is the brief version as recorded by Pawo
Rinpoche. These details about Ratnabhadra are compiled from Pawo Tsuklak Trengwas Feast For
Scholars(chosbyungmkhaspaidgaston),Beijingedition,vol.2,pp.102203.Maythisbevirtuous!

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Ratnabhadra
(14061452)

THEGOLDENKAGYUGARLAND
ExcerptsfromTheGarlandofMoonWaterCrystalbySituChokyiJungnayand
BeloTsewangKunkhyab

Ratnabhadra(Tib.RinchenZangpo)(15thcentury)wasbornintheprovinceof
Soksam. He was ordained at an early age, received teachings and instructions from
many masters of that time, and became one of the most wellknown scholars and
meditationmastersofthe15thcentury.
The fifth Karmapa, Deshin Shegpa, gave him the pointing out instructions on
theultimatemeaningoftheKagyuteachings.Thus,heattainedcompleterealisationof
theabsolutenatureofreality.
HebecamethenextlineageholderandtheguruofthesixthKarmapa,Tongwa
Donden.

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6thKarmapa
ThongwaDonden(14161453)

The miraculous birth, prodigious qualities, and formal education of the sixth
Karmapaechoedthoseofhispredecessors.
Asayoungman,heintegratedtheShangpaKagyuandtheShijay(therenowned
practiceofchodcuttingthroughegotism)lineagesintotheKagyumainstream.
He was a visionary who had many significant insights into Avalokiteshvara,
Tara and other aspects of enlightenment. He composed many prayers for use in the
traditional practices of his own lineage and thereby established a body of Kamtsang
liturgy.
Thongwa Dondens life was mainly dedicated to this literary work and to
travelling within Tibet, founding and restoring monasteries, having sacred books
printedandstrengtheningtheSangha.
Realizingthathewoulddieatanearlyage,heenteredretreat,makingGyaltsab
Rinpochehisregentandgivinghimindicationsofwherehewouldnexttakebirth.
His main spiritual heir was Bengar Jampal Zangpo, composer of the famous
Short Prayer to Vajradhara, frequently used in modern Kagyu centers. The prayer
representshisspontaneousutteranceuponrealizingmahamudraandhomesinonthe
veryheartofthepractice.

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TheSixthKarmapa

ThongwaDnden(14161453)

The Sixth Karmapa, Thongwa Donden, is wellknown for the body of liturgies he
composedfortheKamtsanglineage.HealsojoinedthelineagesoftheShangpaKagyu
and the Shijay (Chd cutting through egotism) into the main Kagyu lineage
transmissions.
Through receiving prophecies from great siddhas, yidams and
Dakinis,
Youdisplaynumerousmiraculousabilitiesinyogicconduct.
Protectorofgodsandhumans,yourpowervanquishesarrogance.
ThongwaDnden,wesupplicateatyourfeet.
fromSupplicationToTheKarmapas

ThesixthKarmapawasborninNgomtShakyam,nearKarmaGnineastern
Tibet, to a family of devoted yogins. Shortly after his birth, while his mother was
carrying the young child, he suddenly became very excited when their path crossed
thatofNgompaChadral,astudentofthefifthKarmapa.
NgompaChadralaskedthenameofthechild,whosmiledandrepliedImthe
Karmapa.NgompaChadralcaredfortheinfantforsevenmonthsandthentookhim
toKarmaGn.
The young Thongwa Dnden immediately began to teach. Shamar Chopal
Yeshe came to Karma Gn during this period to crown the Karmapa. Thongwa
Dnden received teachings and Kagyu transmission from Shamar Chopal Yeshe,
JamyangDrakpa,andKhenchenNyephuwa.Inparticular,hereceivedthefulllineage
transmissionfromRatnabhadra,whowashisprincipallineageteacher.
At a young age, he began to compose many tantric rituals, eventually
establishingabodyofliturgiesfortheKamtsanglineage.Healsojoinedthelineagesof

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the Shangpa Kagyu and the Shijay (Chd cutting through egotism) into the main
Kagyulineagetransmissions.
Hededicatedhisactivitytocomposition,teaching,restoringmanymonasteries
within Tibet, printing books and strengthening the sangha. He began to develop the
shedrasystem,themonasticuniversity,intheKarmaKagyulineage.
Realizingthathewoulddieatanearlyage,heenteredretreat,andconferreda
regencyontheFirstGyaltsab,GoshirPaljorDndrup,indicatingwherehewouldnext
takebirth.
ThesixthKarmapasmainspiritualheirwasPengarJampalZangpo,authorof
the Mahamudra Lineage Supplication. This renowned prayer of the Kagy lineage
representshisspontaneousutteranceuponrealizingmahamudra.
ThongwaDndenpassedintoparinirvanaattheageofthirtyeight(1453).

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BengarJampalSangpo

(15th16thcentury)

BengarJampalZangpowasborntothefamilyofNyemoDzongpa,siddhasin
Damshang(mostlikelylocatedineasternTibet).
He began study and practice at a very young age. At the age of twenty, he
beganstudyingSutrayanaandVajrayanascriptureswiththemahapanditaRongton.
Later, he received the Kagyu lineage transmissions and teachings such as the
SixDharmasofNaropafromtheSixthKarmapa,ThongwaDhndenandfollowedhis
instructionsonepointedly.Hebecameahighlyrealizedmasterofthelineage.
Bengar Jampal Sangpo became the principal teacher of the Seventh Karmapa.
HegavethefulltransmissionandtrainingoftheKagyulineagetotheyoungKarmapa,
whobecamelearned,disciplined,andwithnobleheart,justlikeBengarwahimself.

These details about Bengar Jampal Sangpo are compiled from Pawo Tsuklak Trengwas Feast For
Scholars(chosbyungmkhaspaidgaston),Beijingedition,vol.2,pp.1032.Maythisbevirtuous!

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JampalZangpo

THEGOLDENKAGYUGARLAND
ExcerptsfromTheGarlandofMoonWaterCrystalbySituChokyiJungnayand
BeloTsewangKunkhyab

JampalZangpowasbornatDamshanginEasternTibet.Heshowedinterestin
theBuddhistpathfromanearlyage.
He practised the meditation on Tara for many years until he had perfected it
andhadmetwithTarafacetoface.
He took ordination from Tsalmig Samten Zangpo at the age of twenty. He
studied the entire Sutrayana and Vajrayana with the famous scholar Rongton, and
duringfouryears,hereceivedtheteachingsontheSixDoctrinesofNaropafromthe
sixthKarmapa,TongwaDonden.
Jampal Zangpo attained complete realization of the ultimate meaning of the
Kagyuteachings.

Hewasamasterofoutstandingqualitieswhobecametheguruoftheseventh
Karmapa,ChodragGyamtso.

608

GoshirPaljorDhndrup
(14271489)

Goshir Paljor Dhndrup was born at Nyemo in Central Tibet. Under the
guidance of the Sixth Karmapa Thongwa Dhnden, he received transmissions of the
Kagyur,Tengyur,andmanyothers.
He was fully trained in buddhist philosophy and meditation by Karmapa, as
wellasbyBengarJampalSangpoandotherlineagemasters.
Later, he was appointed as the General Secretary of the Karmapa. He offered
his service to the activities of Karmapa and the lineage. Paljor Dhndrup is the first
incarnationofGyaltsabRinpoche.
He passed into parinirvana when the Seventh Karmapa reached twentyfive
years,withmanywondroussignsofaccomplishments.
He received the full lineage transmission from the Sixth Karmapa, which he
fullypassedontotheSeventhKarmapa,ChdrakGyatso.

These details about Goshir Paljor Dhndrup are compiled from Pawo Tsuklak Trengwas Feast For
Scholars(chosbyungmkhaspaidgaston),Beijingedition,vol.2,pp.1031.Maythisbevirtuous!

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7thKarmapa
ChodragGyatsho(14541506)

TheseventhKarmapa,ChodragGyatsho,washeardtosayAmala(mother)
whenbornandtodeclare,AHHUNG,thereisnothingintheworldbutvoidness,at
five months of age. At nine months his parents took him to Gyaltsab Rinpoche, who
recognized the new Karmapa incarnation. When only some five years of age, he
brought peace to the southernmost parts of the Tibetan plateau, where the people of
NagalandandBhutanwereatwar.
He worked hard for the protection of animals and instigated all sorts of
projects,suchastheconstructionofbridges.Inparticular,heencouragedindividuals
and groups of people to recite many millions of Mani mantrasThe best cure for
anything.
Chodrag Gyatsho spent much of his life in retreat or halfretreat. He was an
extremely erudite scholar and author and it was he who founded the monastic
university at Tsurphu. He also restored the large statue commissioned by Karma
Pakshi.
Oftenapeacemaker,heisrememberedforhisvisionsofGuruRinpochewhich
ledhimtodiscoverhiddenvalleysofrefugeforpeopleintimesofwar.Hemaintained
contact with the remaining Buddhists of India and sent much gold to Bodh Gaya for
theBuddhaimagetheretobegilded.
Knowing that he would pass away at the age of 52, he left details of his next
incarnationandpassedonthelineagetoTashiPaljor.
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TheSeventhKarmapa

ChdrakGyatso(14541506)

TheSeventhKarmapa,ChdrakGyatso,washeardtosayAmala(mother),whileinhismotherswomb,
andthereisnothingintheworldbutemptinessatfivemonthsofage.

Tamerofdeceptiveonesnegativefriends,
Youmadevastnumbersofrepresentationsofthethreejewels.
Yourdisciplesattainmentofsiddhispreadsyourfameinalllands.
ChdrakGyatso,wesupplicateatyourfeet.

fromSupplicationToTheKarmapas

BorntoafamilyoftantricpractitionersinChidainnorthernTibet,theseventh
KarmapawasheardtosayAmala(mother),whilehewasbeingcarriedinthewomb.
At birth he spoke the Sanskrit mantra AH HUNG, a sanskrit mantra, which
symbolizes the ultimate nature, emptinessluminosity. At five months of age, he said
Thereisnothingintheworldbutemptiness.
Atninemonthsofage,hisparentstookhimtoGoshirGyaltsabRinpoche,who
recognizedhimastheseventhKarmapa,inaccordancewiththeinstructionletterofthe
SixthKarmapa,ThongwaDnden.
Atfour,hewasgivenaseriesofempowermentsbyGoshirPaljorDndrub,and
at eight, he was given the Kagyu teachings from Pengar Jampal Zangpo and Goshir
PaljorDndrubatKarmaGn.
ChdrakGyatsodedicatedmuchofhislifetoretreat.Hewasalsoanextremely
accomplished scholar, who authored many texts, such as a commentary on
Abhisamayalamkara called The Lamp Of The Three Worlds. His most famous text is The
OceanOfReasoning,hiscommentaryonpramana(logicandreasoning)literature.

613

TheKarmapaformallyestablishedmonasticuniversitiesatTsurphuandother
places. He also restored the large Buddha statue commissioned by Karma Pakshi at
Tsurphu.
Something of an activist, he settled disputes, worked to protect animals,
initiatedbridgeconstruction,andsentgoldtoBodhgayaforthegildingofthestatueof
theBuddhaattheplaceoftheBuddhasenlightenment.Healsoconvincednumerous
peopletorecitemillionsofOmManiPadmeHummantrasasauniversalcureforallills.
Beforepassingintoparinirvnaattheageof53,heprovideddetailsofhisnext
incarnationandpassedonthelineagetoTashiPaljor.

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TashiPaljor
(14571525)

DenmaDrubchenwasbornintheDenmaareaofDerge,ineasternTibet.When
hewasfive,uponhearingonlythenameKarmapa,heshowedgreatdevotion.
Ayearlater,hemettheSeventhKarmapa,whobestoweduponhimthename
TashiPaljor.
He studied in Denma with the scholar Sangye Pal. At sixteen, Tashi Paljor
decided to follow the Karmapa, and for the next seven years he studied with the
KarmapaandreceivedthefulltransmissionoftheKagyulineage.
Afterwards,undertheguidanceoftheKarmapa,hewenttothemountainsof
KhamandCentralTibettopractice,followingtheexampleofMilarepaslife.
Afterpracticingtwentyyearsinsolitaryretreat,heattainedfullrealisation,and
becameknownasthefirstSangyeNyenpaRinpoche.
Hebecametheprincipalteacherof,andpassedonthefulllineagetransmissions
to,theEighthKarmapa,MikyDorje.

These details about Tashi Paljor are compiled from Pawo Tsuklak Trengwas Feast For Scholars (chos
byungmkhaspaidgaston),Beijingedition,vol.2,pp.12001205.Maythisbevirtuous!

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616

SangyeNyenpaTashiPaljor
FromRangjungYesheWiki

The1stSangyeNyenpa,14571525)

Sangye Nyenpa Tashi Paljor, (14571525), the 1st Sangye Nyenpa Rinpoche.
AlsoknownasDenmaDrubthoborDenmaDrubchen.Agreatandimportantlineage
masteroftheKamtshangorKarmaKagyutradition.Attheageofsix,hemetthe7th
Karmapa Chdrag Gyatso in whom he developed extraordinary faith. From him he
receivedthenameTashiPaljor.Attheageofeight,hereceivednovicevows(lateron
thefullordination),empowermentsandprofoundinstructionsfromtheKarmapaand
studiedalltheouterandinnerscienceswithgreatdiligenceundertheguidanceofboth
BengarJampalSangpo,(15th16thcent.)andGeshePaljorDndrub(14271489),the1st
GyaltsabRinpoche.
For seven years he did not part from Karmapa Chdrag Gyatso and received
thecompletetransmissionofallempowermentsandinstructionsoftheKarmaKagyu
lineage from him. The Karmapa then instructed him to meditate for three years at
Kampo Nenang (kam po gnas nang), for two years at Tsurphu , for two years at
PalpungandforoneyearintheTanglamountains.Itissaid,thatfortheseeightyears
hereliedsolelyonthefoodofmeditativeabsorption.
After that he spent another five years meditating in seclusion on the Semodo
islandinthegreatlakeknownasNamtsho.Hebecametherootteacheroftheyoung
8th Karmapa Miky Dorje (15071554), who had a clear vision of the protector
Mahakala,tellinghimtotakeSangyeNyenpaashisguru.
When Tashi Paljor was 43 years old, he stayed in his native place of Denma
(danma,danyul).Atonetimehestayedonthetopfloorofafourstoreyedbuilding,
whenagreatearthquakeoccured.Insteadofbeingkilledandburiedundertherubble,
heflewupintotheairandescapedunharmed.Manypeoplewitnessedthisandsince
thistimehewascalledDenmaDrubthob,orMahasiddhaofDenma.Hepassedinto
Nirvanaattheageof65.AccordingtoH.H.DilgoKhyentseRinpoche,SangyeNyenpa
TashiPaljorsemanationbasisisthefutureBuddhaMaitreya.Heisalsoconsideredto

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be an emanation of the Indian master Jnanagarbha, one of the teachers of the great
translatorMarpa.
The picture shows a precious silver statue of Tashi Paljor that is kept in
Tsurphu,theKarmapasseatinCentralTibet,knownasthesilverstatue[thatfloated]
inmidair.Itwasmadebythe8thKarmapaandissaidtohavefloatedintheairfor
seven days after the Karmapa had consecrated it. It contains some hair, bone
fragments,piecesoftheclothesandrelicpills(ringsel)ofSangyeNyenpaTashiPaljor
andissaidtohavegreatblessingsandpowers.
Ven.BenchenTengaRinpochesaysthatoftenritualsforthesickareperformed
in front of this statue. If the sick person will live, the eyes of the statue will look
upwards into the sky. If the person will die, then the statues eyes will look
downwards. During the destruction of Tsurphu the statue was saved and buried on
themountainbehindthemonasterybyoneoftheTsurphumonks.Decadeslater,after
the Tsurphu monastery was rebuilt, the same monk searched for a long time and
eventually found the statue again. It is now enshrined in Tsurphu in a large silver
reliquary(gau)asoneofthemostpreciousrelicsoftheKarmaKagyulineage.

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8thKarmapa
MikyoDorje(15071554)

TheeightGyalwaKarmapa,MikyoDorje,washeardtosay,Karmapaatbirth.
ThiswasreportedtotheTaiSitupawhoconfirmedthechildtobethenewKarmapa
but asked the parents to keep this fact secret for three months, to protect the young
incarnation.
Hedevisedatest,whichthebabynotonlypassedbuttowhichhewasheardto
say,Emaho!Havenodoubts,IamtheKarmapa.
HespentthenextyearsatKarmaGon.Whenhewasfive,anotherpostulantfor
the Karmapa title was put forward in Amdo. The Karmapas regent, Gyaltsab
Rinpoche,setoutfromTsurphutoinvestigatethetwochildren.However,onmeeting
Mikyo Dorje, he found himself spontaneously prostrating and knew that he was the
realKarmapa.Heenthronedhimthefollowingyear.
The Eighth Karmapa had many visions during his life revealing the
inseparability of his own emanations and those of Guru Rinpoche, both being the
emanations of Buddhas to accomplish enlightened activity for however long their
teachings are extant. Thus he saw he had been the Guru Rinpoche of the former
BuddhaDipamkaraand,ingeneral,theactivityaspectofallthousandBuddhasofour
universe.
MikyoDorjewasoneofthemostrenownedoftheKarmapas,beingapowerful
meditationmaster,aprolificanderuditescholar,andauthorofsomethirtyimportant
works, including very significant texts on the profoundest philosophy known to
Buddhism:thedevoidofother(shentong)view.

619

This represents the zenith ofthe Middle Way (madhyamika) school of

mahayanaBuddhismandisavaluableantidoteformisunderstandingsofvoidness.He
expoundedthisviewatlengthanddebated
MikyoDorjewasalsoavisionaryartist,towhomweowetheKarmaGadristyle
of thangka paintinga very spacious, transparent and meditative style. He also
composed one of the main devotional practices of the Kagyu school, known as the
FourSessionGuruYoga.
He had been invited to China when quite young, but declined, knowing that
theemperorwouldbedeadbythetimeofhisarrival.Hisrefusaloffendedtheenvoys
carrying the invitation, who returned to China only to find that his prescience was
correct.Theemperorhaddied.
Realizingtheimminenceofhisownpassing,heentrustedaletterofprediction
totheShamarpaandpassedawayattheageof47.

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TheEighthKarmapa
MikyDorje(15071554)

The Eighth Karmapa, Miky Dorje, realized the activity of the Karmapas and Guru Rinpoche as the
activityaspectofallthousandBuddhasofouruniverse.

Your intelligence in regard to the modes of knowable objects is

unobstructed.
Thus,youarefreeofhesitationwhenelucidating
theintendedmeaningofthescriptures.
Of interfering with this conduct, distractions had not the slightest
chance.
MikyDorje,wesupplicateatyourfeet.

fromSupplicationToTheKarmapas

BorninasmallvillagecalledSatam,intheregionofKartiphukofNgomchu,in
eastern Tibet, to a family of devoted yogins, the eighth Karmapa was said to have
spoken the words I am the Karmapa at birth. Upon hearing this report, Tai Situpa
confirmedthechildtobethenewKarmapa.HespentthenextyearsatKarmaGn.
When he was five, a child in Amdo was put forward as the Karmapa. The
Karmapas regent, Gyaltsab Rinpoche, set out from Tsurphu to investigate the two
children. However, on meeting Miky Dorje, he found himself spontaneously
prostratingandknewthathewastherealKarmapa.
TaiSituRinpoche,alongwithGoshirGyaltsabRinpocheandotherstudentsof
thepreviousKarmapa,devisedatest,whichthechildnotonlypassedbuttowhichhe
was heard to say E ma ho! Have no doubts, I am the Karmapa. Goshir Gyaltsab
Rinpocheenthronedhimthefollowingyearwhenhewassix.

621

Mikyo Dorje studied with Sangye Nyenpa Tashi Paljor, Dulmo Tashi ser,
Dakpo Tashi Namgyal, and Karma Trinleypa. He took the essential Kagyu teachings
fromSangyeNyenpa,TashiPaljor.TheKarmapareceivedaninvitationtoChinawhen
quiteyoung,butdeclinedonthegroundthattheEmperorwouldpassawaybeforehe
couldarrive,apredictionthatturnedouttobetrue.
Miky Dorje was one of the most renowned of the Karmapas, a great
meditation master as well as a prolific and learned scholar, author of over thirty
volumes of work, including very significant commentaries on the sutrayana treatises
andpithyinstructionsontantras.
The eighth Karmapa was also a visionary artist, to whom we owe the Karma
Gadri style of thangka painting one of the major schools of thangka composition.
Mikyo Dorje also composed many sadhanas, practice liturgies, and other devotional
practicesfortheKarmaKagyuschool.
The eighth Karmapa had many visions of the inseparability of his own
manifestationsandthoseofGuruRinpoche.GuruRinpochecarriesouttheactivityof
the Buddha himself, and is considered one of the ways in which the Buddha
accomplisheshisenlightenedactivity.
The eighth Karmapa realized his prior manifestation was coincident with the
Guru Rinpoche manifestation activity of another historical Buddha, Dipamkara, who
accordingtoBuddhistcosmologyprecededBuddhaShakyamuniinanerapriortothe
history of the current era. In Buddhist cosmology, it is said therearetobe1000such
buddhas, and hence the Karmapa and Guru Rinpoche can both be said to be the
activityaspectofallthousandBuddhasofouruniverse.
Foreseeing his imminent passing, he entrusted a letter of prediction to the
Shamar Konchok Yenlak and entered parinirvana at the age of 47. Among his many
disciples,themainoneswereShamarKonchokYenlakandPawoTsuklakTrengwa.
His prediction letter said: In the life following this one, I will be born as the
glorious,selfarisenlord(Wangchuk)oftheworld.Intheupperregionsofthesnowy
regionofTreshtotheeast,aplacewherethereisthesoundofwaterandthedharma
isheard.IhaveseenthesignsthatitwillnotbelongbeforeIamborninthere.

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Teachingsofthe8thKarmapaMikyoDorje

SupplicationtoDusumKhyenpa

FollowingavisionarydreamofHH1Karmapa,DusumKheynpa,whenhewas
32yearsold,the8thKarmapawrotethisaccountandsupplication:

Irememberthefather,IremembertheBuddhaofthethreetimes.
Irememberthefather,IrememberTusumKhyenpa.
Irememberthefather,IremembertheKarmaKagyu.
Irememberthefather,IrememberthewondersofthePracticeLineage.

Ihavewanderedaimlesslyforsolonginsamsara.
Lord,youhaveacceptedmeforsolongwithyourkindness;
Despiteyouracceptance,Iamstillgreatlycorruptedwithdelusion.
HowcanIevenhearyournameatall,lord?

Thistime,Ihavebarelyobtainedthishumanbody.
Ihaveenteredintothegateofyourteachings,lord,
Intoyourcompletelypureteachings,lord.
Havingenteredintoyourauthenticteachings,
NotonlyhaveInotmadeanyofferingofpractice,
ButIpossessthebadkarmaofdestroyingyourteachings.

Tothissavagewhoflauntsmaterialgoods,
Youhaverevealedyourmiraculousform.
Onceagainyouhaveacceptedme.
WhenIsawthatyourkindnessislimitless
Formewhoisevenstupiderthananox,

623

Overwhelminglongingarosefrommydepths.

Sincethedaymymothergavebirthtomeuntilnow,
ThereisonlyonemeaningfulthingIhavedone.
Thisdidnotarisefrompersonaleffort,
ButfromyourprofoundBuddhaactivity.
Sincethisisfreefromsamsarasobjectives,
Iunderstandthisvisionisamiracletranscendingmind.
Iunderstandthatfromitconfidencehasarisen.

Ifonemakessuppication,thisaloneisenough:
Youarethetruejetsunwhofulfillssupplication.
AlthoughIcannotbeartheburden
Ofyourpureteachings,lord,
Justbyturningtoyou,lord,withsuchlonging,
Andjustbynotfacingthewrongway,
Ihaveobtainedthetransmissionofmeaningfulaction.
Iofferthistransmissiontothejetsunguru
Whosekindnessislimitlessasspace.

Thus,Isupplicated.

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KnchokYenlak
(15261583)

Knchok Yenlak was born in upper partofKongpocalledKyen,intheWood

Rooster year. The Eighth Karmapa, Miky Dorje, recognized him as the fifth Shamar
incarnation. He studied with the Eighth Karmapa as well as with his student, Pawo
TsuklakTrengwa,andbecameagreatscholarandmeditationmaster.
He received the full transmission of the Kagyu lineage and the Karmapa
empowered him as the lineage holder. Knchok Yenlaks collected writings number
manyvolumes.
Shamar Knchok Yenlak recognized the Ninth Karmapa and became his
principalteacher.Attheageoffiftynine,hepassedintoparinirvanawithmanygreat
signsofrealization.
He passed on the full lineage transmission to the ninth Karmapa, Wangchuk
Dorje.

ThesedetailsaboutKnchokYenlakarecompiledfromKarmaGyaltsensbookcalledkamtshangyabsras
dangdpalspungsdgonpa,Szechwanedition,p.134.Maythisbevirtuous!

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TheFifthShamarpa,KnchoYenlak,
(15261583)

GadenKongsarwasaveryunpretentiouslittleTibetantradingpostnorthofthe
Indianborder,wherehunterssometimesbroughtinrawhidesinexchangeforpaints
and dyes to put on their naked bodies. Their ways were so little understood that
people,withoutmalice,calledthembarbarians.Itwas,infact,aplaceofsanctitywhere
Gampopas tooth was enshrined in a Stupa. It was further sanctified when the 4th
Shamarpachoseitforhisnextrebirth.
When the 5th Shamarpa was born in the depths of winter, a profusion of
flowers blossomed through the snow. The newborn baby sat up ejaculating Ah
Hungthreetimes,expressingtheinexpressible.Itwasaspontaneousassertionofthe
unborn nature in the newborn. For Ah Hung is the vocal expression of the unborn
natureineveryphenomenon.
Itwasnotuntiltheageoftwo,whentheKarmapawasinTsari,aneighbouring
provincetoGadenKongsar,Kongpo,thattheShamarpawastomeettheKarmapa.The
Karmapa joyfully opened his arms to the delighted infantRinpoche, exclaiming in
wonder:SothisishowtheShamarpareturns!Heputhimonthelap,cuttingalockof
hishair,asthefirststeptohisfutureordination.TheShamarpawasgiventhenameof
KnchoYenlakandinduecourse,hisRedCrownwasreturnedtohim,ceremoniously.
The Shamarpa remained with the Karmapa until the age of twelve, receiving
theSixTeachingsofNaropa,TheMahamudraandmanyotherteachingsoftheKagy
Lineage.
It was said that the 8th Karmapa had two outstanding disciples, in Tsukla
Trengwa, the 2nd Pawo Rinpoche; and in Shamar Rinpoche, a sunlike disciple, who
propagatedtheDharmavigorouslythroughthethreegreatcyclesofactivities,learning
andmeditating;onthepracticalplane,hepersuedtiredlesslyeverycourse,openedtoa
betterunderstandingofBuddhaDharma,includingthebuildingofmonasteries.When
the 8th Karmapa had passed away, the solemn and difficult task of identifying the
futurereincarnatewastoagreatextentlightenedbyapreciseletterofpredictionleft
bytheKarmapa.
The 9th Karmapa was duly enthroned with the Shamarpa as his RootGuru,
whoasHolderoftheKagyLineageandTeachings,passedonalltheteachingsinhis
safekeeping,totheyouthfulandreceptiveKarmapa.

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9thKarmapa
WangchukDorje(15551603)

The ninth Gyalwa Karmapa, Wangchuk Dorje, was heard reciting mantras in
thewomb.Hesatcrossleggedforthreedayssoonafterbirthanddeclaredhewasthe
Karmapa.HewassoonrecognizedbytheTaiSitupa,whowasstayingrelativelyclose
by,andayearlaterbytheShamarpawhoenthronedhimattheageofsix.
Much of his life was spent in a travelling monastic camp, in which strict
emphasiswasplacedonmeditationpractice.Hisitinerantpartyreceivedinvitationsto
visitmanyplaces.
They were unable to visit China, but made important trips to Mongolia and
Bhutan. Wangchuk Dorje gave many teachings in southern Tibet and restored
monasteriesandtempleswhereverhewent.
He also received an invitation to visit Sikkim. Unable to go himself, he sent a
senior representative who established three monasteries there. The Karmapa blessed
and consecrated them from Tibet. One of them was Rumtek, the present seat of the
KarmapasinIndia.
Karmapa Wangchuk Dorje was not a prolific author but several of his texts,
such as Mahamudra, The Ocean of Definitive Meaning and Mahamudra, Dispelling the
DarknessofIgnorance,havemadeanimportantimpactontheteachingofmahamudra.
HeandthenextthreeKarmapasallplayedtheroleofpeacemakerduringthetroubled
politicaltimesinwhichtheylived.

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628


TheNinthKarmapa
WangchukDorje(15561603)

TheNinthKarmapa,WangchukDorje,wrotethreemahamudratreatiseswhichhaveplayedamajorrole
inTibetontheteachingandtransmissionofmahamudra.

Onceagain,aslordoflimitlesscompassion,
Youmanifestedaschangelessvajrabody,speechandmind
Andcametothisrealmasitsguide.
WangchukDorje,wesupplicateatyourfeet.

fomSupplicationToTheKarmapas

AspredictedbytheeighthKarmapa,theninthwasbornintheTreshregionof
easternTibet.Hewasheardrecitingmantrasinthewombduringpregnancyandhe,
too,satcrossleggedforthreedayssoonafterbirthanddeclaredhewastheKarmapa.
InaccordancetothepredictionletterleftbytheeighthKarmapa,hewassoon
recognizedbytheTaiSitupaChkyiGocha,whowasstayingnotfaraway,andbythe
SharmapaKonchokYenlak.Ayearlater,Shamarpaenthronedhimattheageofsixand
gavehimextensiveteachings.
Once Wangchuk Dorje had received the complete Kagyu transmission, he
began to teach throughout Tibet, traveling in a monastic camp, which strictly
emphasizedmeditationpractice.
WangchukDorjedidnotvisitChinabutmadeimportanttripstoMongoliaand
Bhutan. He gave many teachings and restored monasteries and temples wherever he
went.
The ninth Karmapa also received an invitation to visit Sikkim and under his
guidance,establishedthreemonasteriesinSikkim:Rumtek,Phodong,andRalang.
TheKarmapablessedandconsecratedthemfromTibet.Rumteksubsequently
becametheseatoftheKarmapasinIndiaintheearly1960s.

629

Like the eighth Karmapa, Wangchuk Dorje was also a creative author and
wrote many condensed commentaries on sutras and tantras, including three
mahamudra treatises: The Ocean Of Definitive Meaning, Dispelling The Darkness Of
Ignorance,andPointingOutTheDharmakaya.Thesetreatiseshaveplayedamajorrolein
Tibetfortheteachingandtransmissionofmahamudra.
Attheageof48hepassedintoparinirvana,leavinghispredictionletteralong
withinstructionsaboutthenextincarnationtothesixthShamarpaChkyiWangchuk.

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Teachingsofthe9thKarmapaWangchukDorje

WangchukDorje

SupplicationandUrgetoVirtue

At that time, remembering the good qualities of the guru, and of this
place, I chanted this song of yearning supplication urging myself and
otherstovirtue:

GloriousLokesvara,Karmapa,
Lord,yourvajrabody,speech,andmind
Holdthetreasuryofthesecretinexhaustiblemandalas.
Ipayhomageatthefeetofthiskindfather,thelordofdharma.

Atalovelyplacewhereauspiciousnessspontaneouslyarises,
OntheJewelRockLoftyGreenMountain,
Thevastassemblyofpeacefulandwrathfuldivineyidamsresides.
Thisisagoodplacetopracticeonepointedly.

Inthesouth,onthemagnificent,woodedslopesofthemountain
Areavarietyoftrees,frangrantlikeincense.
There,thebhagavatimother,Tara,dwellsinperson.
Sheeasilybestowsthesupremeandordinarysiddhis.

Inthewest,beforethecrystalstupaofthewhitesnowmountains
Abidesthemandalaofthevictoriousonesofthefivefamilies.
Merelyseeingthiswithoutobstruction

631

Clearsawayobscurationswhicharisefromkarmaandklesas.
Inthenorth,onaslopeofrubyrock,
Themightyking,gloriousHayagriva,
Surroundedbyanoceanofdivinedakas
Hascommandoverallsamsaraandnirvana.

Intheeast,emanatingfromJowoSakya,thetwobrothersofLhasa,
Onahardboulderofjewelrock,
ThefigureofthegloriouskingoftheSakyasnaturallyappeared.
THiscausedthepureteachingstoremainforalongtime.

InthecentreisthevajrasanaofsupremeAkanistha,
WhereLordTusumKhyenpaandothers,
TheBuddhasofthethreetimes,dwell.
ThismiraculousmonasteryinthevalleyofTsurphu
IsunrivaledinallofJambudvipa.
Whoeverseesitormakesapilgrimagetoit,
Orevenremembersitjustonetime
Certainlyclearsawaytheevildeedsandobscurationsofawholekalpa.

Confusedanddistracted,mymindisagitated.
AttheLadyofGlaciers,Tsurphu,andelsewhere,
ThedwellingplacesoftheKagyufathers,
Ilongtopracticeonepointedly.
ThoughIlongforthis,thepowerofmyantidoteisweak,
AndIamunabletocutoffattachmenttothislife.
Ifabricateinnameonlythetemporarybenefitofothers.
Dayandnight,Iskitteraboutlikeaninsect.
WhenIthinkofmyselfnow,Ibecomedepressed.
WhileplanningtopracticetheDharma,mylifeslipsaway.

Moreover,myactionsarehypercritical.
Myfatherguruknowsthisandknowsthatitisharmfultome.
ThosewhonowdesiretobecomefollowersofKarmapa
Should arouse themselves because of the immediacy of death and
impermanence.
Theyshouldsetasidealltheaffairsofthislife
AndshouldmaketheDharmapracticetheiressence.
Theyarecertaintoattainthepermanentgoaloflife.

Generally,muchthinkingwillstirupyourmind.
Withthegoalsofthisdoubtingmnid,onegoesnowhere.
Relyonalms;obtainyourclothesfromarubbishheap,
Abeggingbowlasyoureatingvessel,andafewnecessities.
Obtaining your food without evil deeds, rely on the rasayana of an
ascetic.
Eventemporarypracticelikethiswouldbeofgreatbenefit.

Generally,keepasyourmainconcernthetrainingofBodhicitta.
Selfishgoalsaredespisedbyholyones.

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Withcompassionforthesixrealmsofbeings,ourmothers,
Meditateontheprofoundpathofemptinessandcompassion.

Fromasingleslokaoforalinstructions
UptothecollectionofeightyfourthousandDharmainstructions,
Ifyoudonotincorparatethisintoyourbeing,
Eventhoughyouareeloquent,itismerelytherepetitionofaparrot.

AsfortheoralinstructionsgrantedbythelordGuru,
First,whenyouhearthem,youshouldcutoffyourdoubts.
Secondly,whenyoucontemplatethem,youshouldputtheminorder.
Finally,youshouldmeditateonepointedly.

Whentheconceptsandklesasofthemindarecompletelypacified,
Thenthemindbecomesfirmandunwavering.
TheegolessnessofalldharmasissupremePrajna.
Meditateinthisnaturalstate,theunityofsamathaandvipasyana.

TothefatherGuru,thewishfulfillinggem,
Youshouldferventlysupplicatedayandnight.
Sincethisconfusedappearanceofdualisticfixation
Ishazyandinsubstantial,letgocompletely!

Onthismindwhichisfreeofpastandfuture,
Itisfutiletoputartificialpatches.
Intheinsightnatureofwhateverarises,
Restatease,naturallyandcontinuously.

OnesmindisprimordiallyBuddha.
Sincethisisso,putyourfingeronthat.
Oloppon,thisisarealtransmission,
ThesupremepithoforalinstructionsofthegloriousTakpo.

Bywhatevervirtueisinthesewords,
Mayallmystudentsandfollowers
Headedbyyou,mychiefdisciple,whomadesupplication,
QuicklyattainthegloriousVajradhara.

Thus, requested by Karma Chole and others, I wrote this down in my cave, Samten Yidong Linggi
Wangchuk, at the retreat place of Tsurphu. May the blazing splendour of auspiciousness ornament
Jambudvipa.

633

634


ChkyiWangchuk
(15841629)

Chkyi Wangchuk was born in Drikhung area of Central Tibet and the Ninth
KarmapaenthronedhimastheSixthShamarincarnation.
From an early age, he followed and studied with the Ninth Karmapa and
receivedthefulltransmissionoftheKagyulineage.Hebecameonethemostrenowned
Panditasofthetime,inSutraandTantra,composingmanycommentaries.
He was theteacherofDesiTsangpa,whoruledCentralTibetatthattime.He
rebuiltthemonasteryinKampoNeynang.
He also traveled extensively to China and Nepal. He taught Buddhism in the
originalSanskrittotheking,LaxmanNaranSingh,inNepalandtootherdevotees.He
eventuallypassedawayinthemountainsofHelambu,Nepal.Hepassedonthelineage
teachingstotheTenthKarmapa.
HetraveledtoKham,ineasternTibet,andrecognizedandbecametheprincipal
teacheroftheTenthKarmapaChyingDorje.

ThesedetailsaboutChkyiWangchukarecompiledfromKarmaGyaltsensbookcalledkamtshangyab
srasdangdpalspungsdgonpa,Szechwanedition,p.135.Maythisbevirtuous!

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ChokyiWangchuk

THEGOLDENKAGYUGARLAND
ExcerptsfromTheGarlandofMoonWaterCrystalbySituChokyiJungnayand
BeloTsewangKunkhyab

The 6th Sharmarpa, Chokyi Wangchuk was recognized by the ninth

Karmapa, who was his main guru. He also received teachings from many other
mastersandisfamedforhisdeepinsight.
Bytheageofseventeenhehadmemorizedfiftyvolumesofsutrasandtantras,
andbecauseofhisextraordinaryskillasadebatorhewasknownasthePanditaofthe
North,theOmniscientShamarpainwhomthegreatManjushridelights.
Chokyi WangchukbecametheguruofCentralTibetsrulerDesiTsangpaand
taught extensively throughout the region. During his travels in East Tibet he
recognizedandbecametheguruofthetenthKarmapa,ChoyingDorje.
Atthetimetherewasunrestinthispartofthecountry.ChokyiWangchukwas
sucessfullinmediatingapeacefulsettlementotheconflict.
His travels also took him to Nepal, where he taught Buddhism in its original
classicallanguageSanskrittotheKingLaxmanNaranSinghaswellastootherswho
showedinterestanddevotion.

ChokyiWangchukpassedawayinthemountainsofHelampurinNepal
inthevicinityofacavewhereTibetsgreatyogi,Milarepa,hadmeditated.
The sixth Shamarpa wrote ten treatises that explain the meanings of both the
sutraandthetantratraditions.

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10 Karmapa
th

ChoyingDorje(16041674)

The tenth Gyalwa Karmapa Choying Dorje, took seven steps in each of the
cardinal directions at birth. By the age of six, he could paint better than any of his
teachersandwasagiftedsculptor.
ChoyingDorjeforesawthewarsandpoliticalstrifethatweresoontocomeasa
resultoftheGelugpaMongolpactagainsttheKingofTsang,whosefamily,followers
oftheKagyulineage,ruledmostofTibet.
Thus,thetenthKarmapadistributedhiswealthamongthepoorandneedyand
made Gyaltsab Rinpoche his regent, knowing he would be absent for a long time.
There was much bloodshed as Gushri Khans Mongol armies attacked first Shigatse
andthentheKarmapasowncamp,wreakinghavocanddeath.
HisfollowerssawChoyingDorjeflyingoffthroughspaceholdingthehandof
his chief attendant. They landed in the forests of Bhutan and spent more than three
yearslivingwild,helpedbyanimals.Theyeventuallywenttowhatistodaynorthern
Yunnan,wherethelocalmonarchreceivedthemjoyously.
AltogethertheTenthKarmapaspentsomethirtyyearsinexile.
As always, wherever he went, he fostered the Dharma and recognized
incarnationsofKagyutulkus.

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638


TheTenthKarmapa
ChyingDorje(16041674)

TheTenthKarmapa,ChyingDorje,anticipatedthedisturbancesincentralTibetandtraveledwithan
attendant,spendingmorethanthreeyearslivinginthewildsofBhutan,andthengoingtowhatistoday
northernYunnan,BurmaandNepal.

Asthatsamebeing,yourevealthearrayofthegreatnirmanakaya
Tosupreme,middlingandcommondisciples,
Insuringthatallconnectionsyoumaket
hroughbeingseenandheardaremeaningful.
ChyingDorje,wesupplicateatyourfeet.

fromSupplicationToTheKarmapas

As predicted, the tenth Karmapa was born in the Golok region, in the far
northeast of Tibet. He was recognized and enthroned by Shamar Chokyi Wangchuk,
fromwhomhereceivedthefullKagyutransmission.
Bytheageofsix,hewasabetterpainterthanhisteachers,aswellasagifted
sculptor. Chying Dorje anticipated the wars and political strife that were soon to
come,realizingthatcertainpoliticalinterestsinTibetwouldenlisttheMongolarmies
intheGelugpacause.
KnowinghewouldbeforcedoutofcentralTibetbythepoliticalstrife,thetenth
KarmapagaveawaymostofhiswealthtothepoorandappointedGoshirGyaltsabhis
regent.
GushriKhansMongolarmiesattackedShigatseandthencontinuedtheattack
through much of Tibet, causing considerable destruction throughout the land, and
eventually overrunning the Karmapas camp. Chying Dorje was forced to leave the
area.Withanattendant,hetraveledthroughoutTibetandthenspentmorethanthree
yearslivinginthewildsofBhutan.

639

They later traveled to what is today northern Yunnan, Burma and Nepal. As
always, wherever the Karmapa went, he fostered the dharma and he was able to
establishsomemonasteriesalonghisroute.
Twenty some years passed before he could return to his homeland. He
recognized the next incarnations of Shamar Yeshe Nyingpo, Goshir Gyaltsab, and
PawoRinpoche,andgavethetransmissionoftheKagyuteachings.Shamarpabecame
hismainspiritualheir.
At the age of 71, Chying Dorj passed into parinirvana, leaving instructions
andapredictionletter.GoshirGyaltsabNorbuSangpobecametheregentatTsurphu.
By this time the political landscape in Tibet had changed for good. Ngawang
LobsangGyatso,thefifthDalaiLama,hadbecometheofficialrulerofTibet,andthis
roleoftheDalaiLamaswouldcontinuetobefilledbyhissuccessiveincarnations.

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Teachingsofthe10thKarmapa,ChoyingDorje

PartingMessageofOralInstructions

Desiringtoseethetulkuofhisguruandtopracticeinsolitude,ChoyingDorje
decidedtogotoDoKhamintheeast.Asapartingmessageoforalinstructionsforthe
DharmapractitionersandhisfollowersinUandTsang,hebestowedthisvajrasong:

IsupplicatethekindRefuge.
Grantyourblessingssothatthislowlyonemaykeeptoretreat.
Fromnowon,Ishallstayonunknownmountains
Andwanderthroughunknownkingdoms.

Endlessbusiness
Islikeachildplayingintheashes.
Allthatyoudidbeforeisfutile.
Ifyouactnow,actvirtuously.

Formerly,youweresubjecttotheconfusionofdualisticfixation.
Havingobtainedthisprecioushumanbody,
Youthrewitinthemudoffutilesamsara.
Whenyoulookforitinthefuture,youwillnotfindit.
Therefore,nowistherighttimetoaccomplishthegreatobjective.

Althoughformerlyyouhadyourintimatefriends,
Inthefuture,youwillnotbeaccompaniedbyyourhostofkin.
Whenyougotothenextworld,
Willtherebefamiliarcountryandservants?
IfyouaregoingtoacquireaRefugeofguide,acquireonenow.

Duringthisautumnseason,changingandimpermanent,
Fieldsofvariedflowers,brightandsplendid,
Existedyesterday,buttodayarewithered.
Thisisateacherofimpermanenceandillusion.
Thinkaboutthisandpursuesolitude.

Thisbodycannotbearonedayshungerandthirst.
Thoughyouclingtoitfondly,youwillloseitintheend.
Thefourelementschangewiththeseasons.
Thisgroundlessconsciousness
Islikeacitycreatedbyamagician.
Youhavenoleisuretolivehereforalongtime.
Ifyouunderstandthis,practicetheholyanddivineDharma.

Heisnotappeasedbygivingawayalloneswealth.
Hisearsarenotseducedbysweetwords.
Heisnotturnedawaybyactionsofpowerfulforce.
Heisinfamouslyknownasdeath.
Hehasneverbeforetakensidesbetweenenemiesandfriends.

641

Thetimeofhiscomingisuncertain.
Ifyouconsiderhim,nothingelsehasanysignificance.

IntheblackdarknessoftheprecipitouspathofBardo,
Youcannotseewithyourfleshlyeyes.
Therefore,preparethetorchofinnerluminosity,
Sothatevenifyoudietomorrow,youwillhavenoregrets.
Sinceyoucannotfindandopportunityforleisure,
Nowisthetimetotakeanattitudeofurgency.

Placingnohopeinfantasiesofaccumulatingandhoarding,
Thegoodlifeisjustseekingsustenance.
Nothopingforsoftplushsilkenclothing,
Warmthebodywithold,torn,andtatteredgarments.
Thinkaboutthisanddwellinthemountains.

Eventhebirdsthatsoarinthesky,
Althoughhavinggreatfreedomtogowheretheyplease,
Mustbecarefulwhentheyseekfoodontheground.
Iftheyendupcaughtfastinasnare,whatcantheydo?

Althoughyouhavethegreatfreedomtogowhereveryouplease,
Ifyouwanderinthelandofbias,
Youmustbewareofthetrapofentertainment,
Thedeceptionofchildishpeople.
Ifcaughtbythis,youwillregretitinthefuture.
Thinkingaboutthis,dwellinmountainretreats.

Thiswassungatthesupremedwellingplaceofthedakinis,MiraculousCastleWhite
Lake.

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YesheNyingpo
(16311694)

YesheNyingpowasborninGolokregionofeastTibetandtheTenthKarmapa
recognizedhimastheSeventhShamarincarnation.
He was extremely devoted to and followed the instructions of the Tenth
Karmapa Chying Dorje. He received the full transmission of the Kagyu lineage and
hadmanysignsofaccomplishmentinbothMahamudraandDzogchenmeditation.
YesheNyingpopassedintoparinirvanaattheageofsixtyfour,theWoodDog
year.
Yeshe Nyingpo recognize and became his principal teacher of the Eleventh
Karmapa,YesheDorje.

ThesedetailsaboutYesheNyingpoarecompiledfromKarmaGyaltsensbookcalledkamtshangyabsras
dangdpalspungsdgonpa,Szechwanedition,p.136.Maythisbevirtuous!

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TheSeventhShamarpa,YesheNyinpo,
(16311694)

It was the expressed wish of the 10th Karmapa that the 6th Shamarpa was to
take his next rebirth by the Marchu River, in the eastern province of Kham. A wish
expressed was to be a wish fulfilled. For in the propagation of Dharma, their wishes
were,andasalways,identical.
Atthetimeofbirth,thetriumphantsoundofgyalwasheardringingthrough
theair.Attheageoffour,thenomadicRinpochecouldscalethehighestfaceofacliff
with the greatest agility and perform other equally wonderous feats that no other
nomadicchildwaseverexpectedtoattempt.Outwardlyashepherdboy,thathewas,
infact,the7thShamarpahadnevercrossedthemindsofhissimplefamily.
The Karmapa was aware that the Shamarpa had been born when he was in
jangyl a neighbouring province in China; thence he proceeded, unattended and on
foot,throughKham,tocometotheShamarpa.TheShamarpadailywaitedforhimby
theriver,tendingtohisflockofsheep.WhentheKarmapafinallyarrived,hisclothes
borewitnesstothehardshipofalongjourney.
TheShamarpafordedtheriver,inarush,tobowdownbeforehim.Nojoyful
taleofareunionwasmorepoignantlytold,thaninthesimplegestureofaprostration.
Whenpermissionwassoughtfor,itwasgrantedbyhisnomadicparentsforthechild
Rinpochetoleavehome.
Together the Karmapa and the Shamarpa left for Jangyl where the 7th
Shamarpa was enthroned in the name of Yeshe Nyinpo. And the Red Crown was
returnedtohimwithalltheteachingsandinstructionsoftheLineage.
Allthisaccomplished,theyreturnedtoTibettogether.
Whenthe10thKarmapapassedaway,the7thShamarpa,ashisRepresentative
and Head of the Kagy School, recognized and enthroned the 11th Karmapa Yeshe
Dorje.HavingtransmittedalltheLineageTeachingsandInstructionsentrustedtohim,
hepassedaway.
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11thKarmapa
YesheDorje(16761702)

The eleventh Gyalwa Karmapa , Yeshe Dorje, was a great visionary who
performedmanymiracles.
However,hewastobetheshortestlivedoftheKarmapas.Duringhisprecious
butbriefexistence,heblendedtogethertheKagyuandNyingmateachings.
Hedied,leaving,ashispredecessorhaddone,adetailedletterconcerninghis
nextincarnation.

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TheEleventhKarmapa

YesheDorje(16761702)

TheEleventhKarmapa,YesheDorje,blendedboththeKagyuandNyingmateachings.

Asthatsamebeing,youmanifestyourkayaoutofcompassion
Forasmanyeonsasthereexistbeingstobetamedlikeus,
Andbestowsupremegreatblisstheveryinstantyouarerecalled.
YesheDorje,wesupplicateatyourfeet.

fromSupplicationToTheKarmapas

YesheDorjewasbornintheMayshregionineastTibettoadevotedbuddhist
family. Shamar Yeshe Nyingpo and Gyaltsab Norbu Sangpo recognized him as the
next Karmapa in accordance with the instructions of the previous Karmapa. Yeshe
DorjewenttocentralTibetandwasenthronedatTsurphumonastery.
YesheDorjereceivedteachingsandthemahamudralineagetransmissionsfrom
Shamarpa. He also received the Terma teachings, which are the hidden teachings of
Padmasambhava, from Yongge Mingur Dorje and Taksham Nden Dorje. This
fulfilledaprophecyofPadmasambhavathattheeleventhKarmapawouldholdcertain
termalineages.YesheDorjewasagreatvisionarywhoperformedmanymiracles.
Yeshe Dorje also located and identified the eighth Shamarpa, Paichen Chokyi
Dondrub,whobecamehisclosestudentandnextlineageholder.However,hewasto
be the shortest lived of the Karmapas. During his precious but brief existence, he
blendedboththeKagyuandNyingmateachings.Hepassedintoparinirvana,leavinga
detailedletterconcerninghisnextincarnationwithShamarPalchenChkyiDndrup.

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PalchenChkyiDhondrup
(16951732)

Chkyi Dhndrup was born to a Nepalese family in Yolmo (Helambu),inthe

KingdomofNepal.
TheEleventhKarmapaYesheDorjesentanenvoywithpreciseinstructionson
howtofindthisboy.Withthepermissionofhisparents,hewastakentoTibetatthe
ageofseven,andenthronedbytheKarmapaastheeighthShamarincarnation.
HereceivedthefulltransmissionofthelineagefromtheKarmapaandhealso
studied with the third Treho Tendzin Dhargye, Goshir Dhny Nyingpo and other
masters.
He traveled to China and Nepal and benefited many beings through his
teachings.Hepassedawayattheageofthirtyeight,intheWaterMouseyear.
HepassedonthefullKagyulineagetotheTwelfthKarmapa,ChangchupDorje.

These details about Palchen Chkyi Dhondrup are compiled from Karma Gyaltsens book called kam
tshangyabsrasdangdpalspungsdgonpa,Szechwanedition,p.1367.Maythisbevirtuous!

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TheEighthShamarpa,

PalchenChkyiDndrup,
(16951732)

Thebirthofthe8thShamarpatookplaceinYilmo,Nepal.Onthenighthewas
born,thehousewasinasuffusionoflightsobright,itwasasifitwereinthedaytime,
andclearlyvisibleevenfromwithout.Asaninfantofunguardedinnocence,hewould
astonishhisfamilywithvividtalesofhispastlives.
TheKarmapahadsentaletterofrecognitionwithapartyofmonks,whowere
to invite and to see to his safe return to Tibet. The King of Nepal had, meanwhile,
askedthethreeyearoldRinpochetohonourthecapitalcity,Kathmandu,withHis

Presence, where he was to remain until he was seven years old, when the
Karmaparenewedtherequestforhisreturn.Finallyafullescortofmonkswereableto
taketheShamarpaceremoniouslytoajubilantTibet.
The 8th Shamarpa received the Lineage teachings and instructions from the
11th Karmapa before he passed away. He, in turn, recognized and enthroned
ChangchubDorjeasthe12thKarmapaandactedashisRootguru,whenitwastimeto
doso.
Healsorecognizedandenthronedthe8thSituRinpoche.LatertheShamarpaandthe
KarmapatogetherwithSituRinpocheandGyaltsapRinpochewentonanextended

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12thKarmapa

ChangchubDorje(17031732)

The twelfth Gyalwa Karmapa, Changchub Dorje, studied under many

illustriousmastersasayoungchild.
He gave profound Kagyu teachings to the famous Nyingma master of Katok
monastery,whointurnsharedhisNyingmateachings.
ChangchubDorjelefttroubledTibetinordertomakeapilgrimagetoIndiaand
Nepal,accompaniedbytheSitu,Shamar,andGyaltsabRinpoches.
InNepalhewasthankfullyhonoredbythekingforstoppingaragingepidemic
andformakingraintoendaseriousdrought.TheycontinuedontoIndia,visitingthe
placesofLordBuddhasbirthanddeath.
TheyoungSitupa,whoimpressedIndianBuddhistscholarswithhiserudition,
becameamasteroflanguagesandwentontobeoneofAsiasgreatestscholarsofall
time.
ReturningtoTibet,theKarmapaacceptedaninvitationtoChina,andsetoutfor
thatlandaccompaniedbytheShamarpa.
However, foreseeing difficult political times ahead and realizing the need to
leave his body, the Karmapa sent the Tai Situpa a letter with details of his next
incarnationandsuccumbedtosmallpox,asdidtheShamarpatwodayslater.

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TheTwelfthKarmapa
ChangchubDorje(17031732)

The Twelfth Karmapa, made pilgrimage to the sacred places of the Buddha in India and Nepal
accompaniedbytheShamar,Situ,andGyaltsapRinpoches.

Youembodythenonconceptual,greatblissdharmadhatu,
Andexpandthewisdomthatknowstheprofound
andluminousnondualnature.
Dispellerofthedarknessofignorance,solefriendofallbeings,
ChangchubDorje,wesupplicateatyourfeet.
fromSupplicationToTheKarmapas

AspredictedbythepreviousKarmapa,thetwelfthKarmapawasbornatKyile
TsaktorinDergeprovinceofeasternTibet.ChkyiDhndrupsentasearchpartyand
hisenvoysbroughtthechildtoKarmaGnwhereShamarpametwiththeyoungchild
and recognized him in accordance with the previous Karmapas prediction and
instructions.
The young Karmapa studied under many illustrious masters. He gave
profoundKagyuteachingstothefamousNyingmamasterofKatokmonastery,whoin
turnsharedhisNyingmateachings.
ChangchupDorjelefttroubledTibetinordertomakepilgrimagetoIndiaand
Nepal, accompanied by the Shamar, Situ, and Gyaltsap Rinpoches. Upon reaching
Nepal,hewasgreatlyhonoredbytheKingofNepal,whocreditedhimforstoppinga
raging epidemic and for making rain that ended a serious drought. In India, they
visitedthesacredplacesofLordBuddha.
AftertheKarmapareturnedtoTibet,heacceptedaninvitationtoChina,andset
outaccompaniedbytheShamarpa.However,foreseeingdifficultpoliticaltimesahead
and realizing the need to leave his body, the Karmapa sent the eighth Tai Situpa a
letterwithdetailsofhisnextincarnationandthensuccumbedtosmallpox,asdidthe
Sharmapatwodayslater.TaiSitupabecamehisspiritualheir.

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Teachingsofthe12thKarmapa,ChangchubDorje
TheNatureofSamsara

WhentheJetsunGuruwasresidinginthecountryofMontothesouth,hecomposed
thisvajrasongofsadnessaboutthenatureofSamsara.Becausethemanuscriptseemeddifficult
toread,MaraDamakaVajra[HH13Karmapa,DudulDorje]laterwroteitoutclearly:

NamoGurave
IpayhomagetothesupremeGruwhoistheprofoundembodiment
Ofallthelords,theobjectsofRefuge,andtheThreeJewels.

Southofthelandofsnow,
Inaretreatplaceinthethickofthedensejungle,
IpretendthatlazinessisDharma.
Inthebrilliantblueskyofalaya,
Variousobjectsariseascloudsofthoughts,
WhichI,agullibleperson,havewrittendown.

Inthemiseryofendlessimprisonments,
SentientbeingsspinconstantlywithoutLiberation.
Thinkingofthis,Ibecomeoverwhelminglydepressed.
Althoughthedesiretofreethemallarises,
Iamamiserinmyaspiration
AndsoIamunabletoaccomplishthewelfareofbeings.
Theactivitiesofthedarkagebecomemanifest,
AndIthink,Thevaseofmymindholdstheteachings,
Butitisemptyofthenectarofrenunciationandrealization.

ThispresentsuccessoroftheholdersofthePracticeLineage
Islikeadogamonghorses.
Iammaliciousandmybeingisuntamed,
Yetitislikepoisonwhichistransformedintoamrta
Bythepowerofthehostofdevas,theinfallibleRefuge.
Inorderthatthissonmayfulfilltheexampleofhisfather,
Pleasespreadoutthegarlandofyourraysofkindness.
BecauseoftheexamplesofthelordKagyuforefathers,
Despitemystupidity,mybodytremblesandIburstintotears.

Maywerealizephenomena,theDharmasofRelativeTruth,asillusion;
Andmaywerealizethepithofprofoundsecretmahamudra,
Effortlesscompleteliberation,astheUltimateTruth.
In the uppermost chamber of the palace of supreme unchanging great
bliss,

May I perform the dance of bliss and emptiness, endowed with all the
supremeaspects.
MayIandallbeingsquicklyattain
Thegreatkingdomofthegloriousvajraholder.

IcasuallywrotethisinupperretreatamidstthewoodsofPumthanginthesouth.May
allthingsofgoodfortuneariseeverywhere.

651

652


8thSituRinpoche

ChkyiJungne
(17001774)

TheeightTaiSituwasChokyiJungne,whowasadoctor,anastrologer,apoet,
an artist, a consummate scholar, and author of many texts. His famous Tibetan
Grammarisstilltheforemostadvancedtextinpracticalusetoday.
ChokyiJungnefoundedPalpungMonasteryineasternTibet,whichbecamethe
monasticseatoftheTaiSitupasaswellasanimportantcenteroflearningandculture.
WithhisdiscipleTenpaTsering,hesetuptheDergePrintingPressthatproducedover
halfamillionwoodblockprints.
Theworkisofsuchfinequalitythatmuchofithasbeenreprintedinmodern
editionsandcirculatedtoTibetanarchivesinlibrariesthroughouttheworld.

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ChokyiJungney
(1699or17001774)

The Eighth Situ incarnation, Chokyi Jungney, otherwise known as the Situ
Panchen,wasborninDerge,Kham,intheEarthHareyear.
He studied and received the full transmissions from the 8th Shamar Chkyi
Dhndrup and the Twelfth Karmapa Changchup Dorje. He also studied extensively
withmanyotherteacherssuchasRikdzinTsewangNorbu.
ChkyiJungneywenttoseetheKarmapaandShamarChkyiDhndrupwhen
they were on the journey to China sometime around 1735. He was one of the most
renownedscholarsandmeditationmastersofTibet.
One of his major activities was editing and seeing to the printing of the
woodblock editions of the Kagyur and Tengyur project of the King of Derge. This
production is now wellknown around the world as the Derge edition, which is
considered as one of the best original prints of these central texts of the Tibetan
tradition.
TheactivitiesofSituPanchenflourishedwidelyandherestoredorestablished
monasteries,retreats,andstudycentersalloverTibetandJang.
Situ Panchen recognized and enthroned the 13th Karmapa and the next
incarnationofShamarRinpoche.
HegavethefulltransmissionoftheKagyulineagetotheThirteenthKarmapa,
DdulDorje.

ThesedetailsaboutChokyiJungneyarecompiledfromKarmaGyaltsensbookcalledkamtshangyabsras
dangdpalspungsdgonpa,Szechwanedition,pp.8588/167214.Maythisbevirtuous!

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13thKarmapa
DudulDorje(17331797)

ThethirteenthGyalwaKarmapa,DudulDorje,hadapowerfulvisionasatiny
child of the wrathful protector Mahakala and told many stories of his previous lives.
HewasrecognizedattheageoffourandenthronedbyGyaltsabRinpoche.
At the age of eight, he met his main guru, the great Eighth Situpa Chokyi
Jungne, whose long life had spanned all of the twelfth Karmapas and was to span
mostofthethirteenths.
Dudul Dorje received the Kagyutransmissionsfromhimandalsostudiedthe
Nyingma teachings very extensively. He was very fond of animals and famous for
communicatingwiththem.
At one point the famous Jokhang temple, home of the Jowo image, was
threatenedbyrisingfloodwaters.AprophecyfromGuruRinpochehadforeseenthis
andpredictedthatonlytheKarmapacoulddosomethingtostopit,asitwascausedby
apowerfulserpentinespirit(naga).
The Lhasa authorities requested him to come. Being unable to leave
immediately, he resolved the problem by writing a special letter to the naga and
invokingthecompassionofAvalokiteshvara.
OnarrivalatLhasa,theThirteenthKarmapaofferedawhitescarf(kata)tothe
Jowoimage,andthearmsofthestatuechangedpositiontoacceptit.Theyhavebeen
thatwayeversince.DudulDorjewasalsoaskedtoconsecrateadistantmonastery.
Unabletoattend,hethrewblessinggrainsintheairatTsurphuatthemoment
of theconsecrationceremony,andtheywereseentoshowerdownfromtheheavens
hundredsofkilometersawayatthemonasteryinquestion.

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TheThirteenthKarmapa

DudulDorje(17331797)

The Thirteenth Karmapa, Dudul Dorje, consecrated a distant monastery. from Tsurphu by throwing
blessinggrainsintheairatthetimeoftheconsecrationceremonythere.Itissaidthegrainswereseento
showerdownfromtheheavensatthemonasterythoughlocatedhundredsofkilometresaway.

Withthegreatsunofvajrawisdom,youvanquishwithoutremainder
Thedarknessofagitatedmind,
Thoseforcesthataretheexpressionsofthedegenerateage.
DdlDorje,wesupplicateatyourfeet.

fromSupplicationToTheKarmapas

Inaccordancewiththeprediction,the13thKarmapawasborninNyenChawatrongin
southern Tibet. Found by Tai Situpa Chkyi Jungney, the child was brought to
Tsurphu. He was recognized at the age of four and enthroned by Goshir Gyaltsab
Rinpoche.
Fromtheageofeight,KarmapareceivedfulltransmissionandteachingsoftheKagyu
lineagefromhismainguru,TaiSitupa.
He also studied with many great masters of the Nyingma and Kagyu lineages of the
time,suchasKathokRigdzinTsewangNorbu,KagyuTrinleyShingta,PawoTsuklak
Gawa,andothers.
AtonepointthefamousJokangtemple,homeoftheJowoimage,wasthreatenedby
risingfloodwaters.AprophecyfromGuruRinpochehadforeseenthisandpredicted
thatonlytheKarmapacoulddosomethingtostopit.
Awareoftheprophecy,theLhasaauthoritiesrequestedhimtocome.Unabletoleave
Tsurphu immediately, he resolved the problem by writing a special letter of blessing
andinvokingthecompassionofAvalokitesvara.
Later,whenhewasabletocometoLhasa,thethirteenthKarmapaofferedawhitescarf
(kata)totheJowoimage,anditissaidthatthearmsofthestatuechangedpositionto

657

acceptitandhavebeenthatwayeversince.DudulDorjwasalsoaskedtoconsecrate
adistantmonastery.
RemainingatTsurphu,hethrewblessinggrainsintheairattheappropriatemoment
oftheconsecrationceremony.Itissaidthattheywereseentoshowerdownfromthe
heavens at the monastery in question hundreds of kilometres away.

Ddul Dorje and Tai Situpa with Kathok Rigdzin Tsewang Norbu recognized
the Shamarpas reincarnation, Chdrup Gyatso, the younger brother of the fourth
PanchenLama,PaldenYeshe.
He passed into parinirvana and Situpa Pema Nyinchey became his spiritual heir. He
leftbehindthedetailedpredictionletterandinstructionsonhisnextincarnation.

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Teachingsofthe13thKarmapaDudulDorje

TheFourRenunciations

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:

IsupplicatetheThreeJewelsofRefuge.

Intheemptydwellingplaceofconfusion,
Desireisunchanging,markedonthemind
Likeanetchingonarock.
Yougullibleguests,hearkentothis!

Generally,thesufferingofsamsaraisinconceivable.
Contemplatingthisagainandagain,Iburstintotears.
Above,inthedevarealmofthethirtythree,
Thehostsofthesonsanddaughtersofthegods
Promotepleasureandamusement;
Butwhentheyhaveheardthesoundofdeath,
Thefollowingweek,
Theirmindsarepiercedbyashaftofsuffering.
BecauseyouhavenotrealisedyourmindasBuddha,
Andhavefallenintotheoceanofexistence,
NowisthetimeforustopracticethedivineDharma.

Inthemiddle,intheexcellentrealmofJambudvipa,
Formerly,theVictoriousOnesteachingsextendedinthetendirections,
AndsetoutthepathofLiberation,whichripensandfreesmanybeings.
Theteachingswerewidespreadinthegoldenage,
Butthesedaysaretheageofthefivecorruptions.
ThestudyofthetextsoftheHolyDharmahasbeenlost,
Andtheweightsandmeasuresofdeceitareheldinhand.
Allthosegesheswhowanderthroughthecitiesandcountry
Sufferintherealmofsamsara
Whenthefaultsofthematerialworldbegintoshow.
NowisthetimeforustopracticethedivineDharma.

Below,intheeighteenregionsofhell,
Theunimaginablesufferingsofheatandcold,
Experiencedforcountlessgreataeons,
Arethefruitofcompletelyripenedkarma.
NowisthetimeforustopracticethedivineDharma.

Especially,thissufferingofbirth,oldage,sickness,anddeath
Thateveryoneexperiencesdoesnotfadeaway.
Ifyoudonotofferthisudumbaraflower

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TotheSambuddhas,
Howsad,itwillnaturallywilt.

Havinggainedtheeighteenconditionsofbeingfreeandwellfavoured
atthistime,
ItisverystupidnottopracticetheHolyDharma.
ThetimewhenthemessengersofYama,thelordofdeath,
Andtheseasonalrainscome
Isuncertain.
Whenthetimecomes,eventhedivineDharma
Iscertainlytoolate,Osonofnoblefamily.
Humanlifepassesquickly,
Andyou,whoareaccomplishedinnonDharmaandlaziness
Willbecomeoldmenbeforeyouknowit.
Still,youareplanningtostayaround.

Havingaccumulatedathome
Roomfulsofgoodsandnecessities,
Thefivepoisonousklesas
Spreadlikefireinthetendirections,
AndconsumeallthepreciousBodhitreesofvirtue.
Wretched,youhastenasifeager
Fortherockbottomofhell.
Thismakesmeutterlydepressed.

Generally,ifyouintendtopracticetheholyDharmawholeheartedly,
Reflectontheconsequencesofkarmascauseandeffect
AsproclaimedpreviouslybytheSambuddha
IntheSaddharmasmrtyupasthanasutraandelsewhere.
Everythingisthenaturalexpressionofemptiness.
Ifegofixatedmind
DoesnotseeitsownfaceasDharmakaya,
Thereisnotamomentsopportunityforhappiness.

Therefore,thesupremepermanentstate
Isbroughttorealizationonthequickpath
BythegreattruthofMahamudra,
Therealizationofthingsastheyare.
Mayitbeabundant.

Thus,hesang.

660


MiphamChdrupGyatso
(17421793)

MipamChdrubGyatsowasborninTashiTseinTsangregionofCentralTibet
asayoungerbrotherof6thPanchenLama,LobsangPaldenYesheofTashiLhunpo.He
wasrecognizedandenthronedbythe13thKarmapaandtheSituChkyiJungne.
HestudiedmanyyearswithSituChkyiJungneyaswellaswithPawoTsuklak
Gawa and Rikdzin Tsewang Norbu and thus developed into a great scholar and
meditationmaster.
HewenttoNepalinthe1780s,wherehecontinuedhisbodhisattvaactivitiesof
restoring the Swayambhu Stupa, a renowned pilgrimage site, and benefited many
studentsinNepalandTibet.HepassedawayinNepal,neartheBoudhanathStupa.
He gave the full transmission of the full Kagyu lineage to the Ninth Situ
incarnation,PemaNyinjeWangpo.

These details about Mipham Chdrup Gyatso are compiled from Karma Gyaltsens book called kam
tshangyabsrasdangdpalspungsdgonpa,Szechwanedition,pp.13740.Maythisbevirtuous!

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TheTenthShamarpa,MipamChdrupGyamtso,
(17421793)

The10thShamarpawasabrothertothePanchenLamaoftheGelugpaSect.His
infant days were spent in the central province of Tsang. The childRinpoche, with
bubbling candor and innocence would tell many a tale of his past lives and also of
events, happening within Tsrphu Monastery, much to the amusement and the
astonishmentofhisparents.
Hewasrecognizedandenthronedasthe10thShamarpabythe13thKarmapa
DndulDorjeandbythe8thSituRinpoche,frombothofwhomhehadreceivedallthe
InstructionsoftheLineage.Hiseducationwas,inthebestsense,liberal,beingunder
the broadening influence of many great lamas and scholars who belonged to other
schoolsofthoughts.
Hetraveledextensively,especiallyinKhamandwithintheareasofDergeand
Nangshen,givingteachingsandEmpowermentstolamasandTulkusaswellastothe
laypopulation.IncentralTibet,havingvisitedmanyholyplacestoprayandtomake
offerings,hereturnedtoTsrphutoseetheKarmapahisGuruamonggurus.
Someyearslater,itwasatthetimewhenTibetwasfatalisticallydivided,both
politicallyandecclesiastically.The11thDalaiLamahadpassedaway;theRegentwith
his sectarian followers, who were unable to see beyond the narrow interests of their
monasteries,hadstoopedtothepersecutionoftheShamarpaandtheseizingofhisRed
Crown.Incollusionwiththearmy,allthemonasterieswereforciblyappropriatedand
integratedintotheGelugpaSchool.

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9thTaiSituRinpoche
PemaNyincheWangpo(17741853)

The nith Tai Situpa, Pema Nyingche, fostered an important renaissance of

BuddhistthoughtinthestimulatingintellectualclimateofPalpung.
One of his main disciples was Jamgon Kongtrul Lodro Thaye (18131899), an
accomplishedscholarandauthorofover200definitivetextsthatconsolidatedmuchof
thelearningofthefourschoolsofTibetanBuddhism.

663

PemaNyinjeWangpo
(17741853)

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,withassistanceofShamarChdrupGyatso,andPawoTsuklakGawa.
The Indian master Padmasambhava predicted this incarnation of Situpa. He
studied and practiced with many masters and especially with his two principal
teachers,the13thKarmapaandthe10thShamar.
He became a great scholar and meditation master and his dharma activities
flourishedthroughouttheland.Heestablishedmanyretreatcenters,wherehetaught
and greatly inspired many to practice and teach theKagyumeditationpractices.Itis
recordedthathehiscollectedwritingsfilledthreevolumes.
He became the principal guru of the Fourteenth Karmapa and also Jamgon
KongtrulLodroThayeandgavefulllineagetransmissiontotheFourteenthKarmapa,
ThekchokDorje.

ThesedetailsaboutPemaNyinjeWangpoarecompiledfromKarmaGyaltsensbookcalledkamtshang
yabsrasdangdpalspungsdgonpa,Szechwanedition,pp.8889.Maythisbevirtuous!

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14thKarmapa

ThegchogDorje(17981868)

ThefourteenthGyalwaKarmapa,ThegchogDorje,wasborninmidwinter,yet
flowersspontaneouslyblossomedandmanyrainbowsappeared.Thebabyrecitedthe
Sanskritalphabet.Hewasdiscovered,enthronedandlaterordainedbytheNinthTai
Situpa.
Thegchog Dorje lived very simply and exemplified the ideal monk. He was
giftedinpoetryanddialecticsandparticipatedinthespiritofthetimes,knownnowas
rime (nonsectarian), whereby many noted scholars showed great interest in each
otherstraditionsandteachings.Therewasaparticularlyintenseexchangebetweenthe
Kagyu and Nyingma traditions, with the Karmapa passing on teachings to Kongtrul
RinpocheandJamyangChentseWangpo.
Thegchog Dorje himself received the Vajrakilaya tantra from the Nyingma
visionary treasuretextfinder Chojur Lingpa. The ritual was subsequently introduced
intotheTsurphucalendar.ChojurLingpahadimportantvisionsoffutureKarmapas,
uptothetwentyfirst.Thesewerenoteddownandpaintedinathangka.
TheFourteenthKarmapasspiritualheirwasthegreatrimemasterandprolific
author,JamgonKongtrulLodroThaye.

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TheFourteenthKarmapa
ThekchokDorje(17981868)

TheFourteenthKarmapa,ThekchokDorje,livedverysimplyandexemplifiedtheidealmonk.

Endowedwithinconceivableknowledge,activityandskillfulmeans,
Andindestructiblevajralikesamadhi,
Protectoroftheworldwhopersonifieseffortlesscompassion,
ThekchokDorje,wesupplicateatyourfeet.

fromSupplicationToTheKarmapas

Theckchok Dorje was born in the village of Danang in the Kham region of
eastern Tibet. He was born in midwinter, and the histories say that flowers
spontaneouslyblossomedandmanyrainbowsappeared.ThebabyrecitedtheSanskrit
alphabet.HewasrecognizedbyDrukchenKunzigChokyiNangwa,theholderofthe
thirteenthKarmapaslettergivingthedetailsofhisforthcomingreincarnation.Hewas
enthronedandlaterordainedbytheninthTaiSitupa.TheKarmapareceivedteachings
andthelineagetransmissionsfromSituPemaNyincheWangpoandDrukchenKunzig
ChokyiNangwa.
Theckchok Dorje lived very simply and exemplified the ideal monk. He was
giftedinpoetryanddialecticsandparticipatedintherime(nonsectarian)movement,
whereby many noted scholars showed great interest in each others traditions and
teachings. This exchange was particularly intense between the Kagyu and Nyingma
traditions, with the Karmapa passing on teachings to Jamgon Kongtrul Rinpoche.
Thekchok Dorje received some tantras from the Nyingma visionary treasurerevealer
ChogyurLingpa and those rituals were subsequently introduced into the Tsurphu
calendar.
ChogyurLingpahadimportantvisionsoffutureKarmapas,uptothetwenty
first.Thesewerenoteddownandmemorializedinathangka,aTibetanformofsacred
painting. The fourteenth Karmapas spiritual heir was the great rim (nonsectarian)
master and prolific author, Jamgon Kongtrul Lodro Thaye. Thekchok Dorje taught
widely in Tibet and recognized the tenth Situpa, Pema Kunzang. Thekchok Dorje
passed into parinirvana at the age of 71, leaving detailed instructions on his next
incarnation.
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ThegchogDorje

Lifeofthe14KarmapaThegchogDorje

The 14th Karmapa, Thegchog Dorje (17981868), was born in the village of
DanangintheDoKhamregionineastTibet.HewasidentifiedbyDrukchenKunzig
ChokyiNangwa,theholderofthethirteenthKarmapaslettergivingthedetailsofhis
forthcomingreincarnation.
Thegchog Dorje was ordained by Pema Nyinche Wangpo and Drukchen
Kunzig Chokyi Nangwa, both of whom went on to give the Karmapa the complete
Kagyutransmission.Helaterfoundhimselfintheunusualpositionoftakingteachings
fromoneofhisclosestudentsJamgonLodroThayewhohadbeenfortunateenough
toreceivetherareTerchoteachings,whichhenowpassedtohisguru,theKarmapa.
ThegchogDorjetaughtwidelyinTibet.
Thegchog Dorje lived very simply and exemplified the ideal monk. He was
giftedinpoetryanddialecticsandparticipatedinthespiritofthetimes,knownnowas
Rime (nonsectarian), whereby many noted scholars showed great interest in each
otherstraditionsandteachings.
Thegchog Dorje himself received the Vajrakilaya tantra from the Nyingma
visionarytreasuretextfinderChojurLingpa.ChojurLingpahadimportantvisionsof
future Karmapas, up to the twentyfirst. These were noted down and painted in a
thangka.
Thegchog Dorje taught widely in Tibet. He identified the tenth Situpa, Pema
Kunzang,butitwasJamgonLodroThayewhobecamethenextlineageholder.

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Teachingsofthe14thKarmapaThegchogDorje

SongtomyGuru

NAMOGURUAVE

TheembodimentoftheRefugeJewels,thelordofDharma,
Vajradhara,sovereignofallthefamilies,
Thegloriousgreatblissinhumanform,
IsknownasLordPadmaNyincheWangpo.

Yourbodywithitssplendorousmajorandminormarksblazesgreatly.
Your speech with its words of truth shows the way of Dharma to the
tameableones.
Yourmind,enteringandarisingfromsamadhi,isinconceivable.
YouaretheornamentoftheGoldenGarlandofKagyus.

YourmindistheprofoundandpeacefulDharmadhatu
InseperablefromtheRefugevictoriousones.
We,yourchildrenwhosupplicateyou,
Askyoutoconsiderusthroughyourgreatcompassion.

Youaresupreme,notoutshonebyanyassemblage.
Yourmountainofabodywithitsvajraposture
Isresplendentwithblessings.
Rememberingyouwithonepointedmind,Isupplicateyou.

Dressedinmonksrobesbutactinglikelaymen,
OuractionsruncontrarytotheDharma.
Touswhopossessthemarksofthepresenttimes,
Grantyourblessingssothatwemayactproperly.

YourspeechproclaimstheDharmainthemelodyofBrahma.
Allyourwordsarewelluttered
Andsoallmenandspiritsareconvinced.
Isupplicateyouwithintenselonging.

Wastingourhumanlifeinfalsehoodandignorantbabble,
Accumulatingunvirtuousactionsandunderminingothers,
Weareburdenedbyourevildeedsofspeech.
GrantyourblessingssothatwhateverwesaymayfollowtheDharma.

Thevajragazeofyoureyesfathomsspace.
Thewisdomofyourrealizationisaslimitlessasspace.
Acceptingothers,yourkindnessiseffortless.
Isupplicateyouwithpowerfullonging.

Boastingofproficiencyinspiritualpractice,
Passingdayandnightinpervasiveconfusion,

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Ourliveshavebeenaimless,empty,andwasted.
Grantyourblessingssothatourmindsmaybeworkable.

Youarelikethepreciouswishfulfillinggem;
Youreffortlessvirtuesspontaneouslyarise,
Andyoushareyourvirtueswithallyouencounter.
Isupplicateyou,kindGuru.

Takinggreatprideinlittlevirtues,
Selfregardandpervertedviewshaveobscuredsacredoutlook.
Iandthoselikemearebundlesofbadfaults.
Grantyourblessingssothatourbeingsmaybecompletelypurified.

You have completely exhausted selfishness and the eight worldly

Dharmas.
Youdonotignoreforaninstantothersbenefit.
YourBuddhaactivitybenefitsallthatencounteryou.
Withappreciationandlonging,Isupplicateyou.

Squanderinghumanlifeintheactivitiesofthislife,
Committingevildeedsmerelyforfoodandclothing,
WeunfortunateonesareunabletopracticetheDharma.
GrantyourblessingssothatwemayactinaccordwiththeDharma.

Thesedays,onlysuperficialappearancesareheldtobetheteachings,
Andthesignsofthedarkagearemultiplying.
Humanlifeisshort,likeawintersday,
Andisoppressedbysuddenmisfortunesandmanifoldsuffering.

Thoughmanyprofoundteachingsflourish,practicewanes.
Charlatans,thedestroyersoftheteaching,filltheland.
Thepractitionersofnondharmaareexalted
And those who practice Dharma properly are as rare as a star in the
daytime.

HavingnotrustinthethreedivineJewels,
PeopletakeRefugeinmaras,spirits,andghosts.
Theyreversewhatshouldbeacceptedandrejected
Andreapninefoldmisfortunes.

The teaching of the Practice Lineage, the essence of the Buddhas

teaching,
Israrelytakenupproperly.
Althoughthesurfaceoftheearthiscoveredwithpeopleinyellowrobes,
Forthemtocometotheirsensesintimeofneedisveryrare.

Kyema!
When I think upon sentient beings who are without Refuge, I am
overwhelmedbycompassion.
WhenIthinkoftheintensityofsamsarasconfusion,sadnessarises.
WhenIseethisselfdestruction,Iburstintotears.
Rememberingthemiseryofthelowerrealms,Iamterrified.

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Contemplatingthis,IrememberwithlongingtheTakpoKagyu.
Especially I remember the incomparable, gentle Refuge, the lord of
Dharma.
ThislordiscalledPadma,themeresightofwhombringsLiberation,
TheSunLord,whogratifiesbyatouch,
Thepreciousone,ofwhomamerememoryisenough.

FromthetimeofyourbirthinthelandofDoKham,
ThroughinconceivableBuddhaactivity
Youskillfullyguidedonthegoodpath
StudentsfromTibetandgreaterTibet.
Yourgoodworksareaslimitlessasspace,
Andyouextensivelyspreadthedoctrineoftheessentialtruth.

Thoughyourvastlifeexampleisimmeasurableandimpartial,
Youacceptedmethroughthesuccessionofmyformerlives
And kindly gave me the transmission showing my mind as
Dharmakaya.
Lord,IaskyouforRefuge.

Throughyourlovingkindness,considermyselfandothers,
Wechildrenofgullibleunderstanding,
Whohavebeendeceivedbyconfusionfrombeginninglesstime.
Asground,mayrevulsionandrenunciationbethefootofpractice.
Aspath,mayourbeingsbesteepedindevotionandcompassion.
Withthecompletelypureactonofsamayaasanaide,
MayweattainthefruitionofDharmakayainthislife.
LordgloriousGuru,grantyourblessings.

Thus, in response to the urging of Lama Karma Tsultrim Gyatso, Thegchog

Dorje,thefourteenthholderoftheGarlandofKarmapas,wrotethissong.

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1stJamgonKontrul

LodrThaye(18131899)

Among the multitudes of disciples of Guru Padmasambhava during the time

that he visited Tibet, twentyfive were exceptional in that they equalled
Padmasambhavasrealization.
OneofthesediscipleswastheGreatLoponVairotsana,adeeplyrealizedbeing,
ascholarandtranslator.WhenVairotsanapassedaway,hewasamongthefirstofthe
practitionersinTibettoenterintotherainbowbody.Thisaccomplishmentisinitselfa
greatmarkofrealization.
JamgonKongtrultheGreatisanemanationofLoponVairotsana.Asamatterof
fact, his emanations go back in the past as far as Shakyamuni Buddha. But the
emanationreferredtoherewasamongthefirstTibetanincarnationsandbecauseofhis
vows and practice in Tibet, he incarnated there from that time on. All of his
incarnations were great scholars and realized beings, always actively involved in
importantsequencesoftheDharmainTibet.
ThebirthofJamgonKongtrulRinpochewaspredictedintheLarkauataraSutra
wheretheBuddhasaid:
AgreatbeingandliberatorbythenameofLodroThaye,
Shoreofthefivefieldsofknowledge,
Willcomeintoexistence.
He will be a Bodhisattva of ineffaceable qualities. As prophesied by the
Buddha, Jamgon Kongtrul the Great was born in Upper Eastern Tibet, to the east of
Lhasa,inaplacecalledKongpo.Thatishowhegothisname:KongasinKongpoand
trulfromtrulkuortheTulkuofKongpo.
When Jamgon Kongtrul the Great was born, he manifested many miracles
which indicated that he was the reincarnation of an enlightened being. As a young

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childheprovedbeyonddoubttobelearnedandrealized.AtthattimeinKongpothe
Bontradition,anindigenousreligionofTibet,wasquiteprevalentandtheBonpeople,
nevertheless, recognized and upheld him as their supreme spiritual guide. The Bon
followersofferedhimthenameofTenyYungdrungLingpa(whichmeanssecondto
none,asPadmasambhavawascalled.HewasasrealizedastheBuddha;theyhadnot
previouslyexperiencedonesorealized).
In the earlier part of his life he appeared as this Bon teacher, yet inwardly he
manifested as a great Vajrayana Master. Thus, 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. Later on he
travelledalloverTibetreceivingteachingsandtransmissionsfromoveronehundred
of the most learned and realized masters of the four major schools of Tibetan
Buddhism:Kagyu,Gelug,Sakya,andNyingma.Heperformedalltheseactivitiesasa
simple monk carrying his basic needs on his back and seeking alms whenever food
wasneeded.Heneverrevealedhimselfasagreatlylearnedandawakenedbeing.

Finally, Jamgon Kongtrul Rinpoche compiled the most important teachings of

theBuddhacommontoallthelineagesofTibetanBuddhism;theseteachingsarecalled
FiveGreatTreasures(mDzodlnga)ofJamgonKongtrultheGreat.Theyinclude:
RinchenTerzo60volumesplus
GyachenKardzoof5volumes
Ngadzo
DamNgadzo
ShejaDzoof3volumes.
(Eachvolumehasadifferentnumberoffoliosfromatleastonehundredtoanaverage
of300to400.)
In these Five Great Treasures he has provided very clear and complete
commentaries.Healsowentthroughthepainstakingtaskofmakingsurethatallthese
teachingsmaintainedanunbrokenlineofempowerment,instructionsandotherforms
required in a continuous line of transmissions. Because of the great responsibility he
had assumed toward the preservation and spread of the Great Teachings, he was
recognized by all the schools of Buddhism in Tibet as one of the greatest Rime (non
sectarian)masters.
Amongallhisrenownedteachers,hispersonalrootguruwasSituPemaNginje
Wangpo, the 9th Situpa. Because of this, Jamgon Kongtrul the Great is among the
golden chain of Kagyu Lineage masters. Not only did he preserve the essence of
BuddhadharmathroughtheFiveGreatTreasures,butduringhislifetimehepersonally
helped to sustain these unbroken lineages by giving empowerments and oral
transmissionstonumerouspractitionersoftheDharma.
When Communists invaded Tibet in 1950s, the existence of Buddhism was
destroyed really. Yet mainly due to the work of Jamgon Kongtrul the Great, the
unbroken line of Dharma teachings has been preserved; without him the teachings
might have degenerated, possibly even if Communism had not taken over Tibet. In
short,thepresenceandactivityofJamgonKongtrultheGreatwasmosttimelyandin
accordancewiththepredictionsoftheBuddhathatwhentherewillbedegenerationof

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theDharma,agreatBodhisattvawillupholditbypreservingtheteachingsinwriting
andbytransmittingtheDharmathroughanunbrokenlineage.
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,
Speech, Mind, Qualities and Activities. He also prophesied that his mind incarnation
would make his main seat the great retreat caves Tsen near Palpung, the seat of the
Situpas. In accordance with such predictions, the second Jamgon Kongtrul, Khentse
Oser, was born as a prince son of the Fifteenth Karmapa, Khakhyab Dorje, and
establishedhisseatatTsen.Duringhislifetimehemaintainedanimmenselyimportant
roleinthepreservationoftheKagyuLineageandbecameteachertoHisHolinessthe
SixteenthGyalwaKarmapa.Thusagain,hewasamongthegoldenchainoftheKagyu
Lineage.
At the end of his life, Khyentse Oser alerted his close disciples that soon he
wouldbepassingaway.Whenhisdisciplesmadeanernestrequestthathelivelonger,
he told them that it was time for him to go, but they should not mourn or worry
becausehisemanationwouldbebornsoon.Heprophesiedthatthebirthwouldbeina
familyrelatedtohismotherandinfact,thehousewherehewouldbeborncouldbe
seen from the house of his present mother. When his disciples requested more
information, he convinced them that there was no need as the allknowing wisdom
mindoftheKarmapawillseewhateverotherinformationwasnecessary.
HealsosaidthattheThirdJamgonKongtrulwould,infact,playamoreimportantand
expansive role in the spread and preservation of the Buddhadharma. So in 1954,
preciselyinaccordancewiththepredictionsoftheSecondJamgonKongtrul,theThird
Jamgon Kongtrul was born into a noble family from a dakini mother with noble
qualities.
Fromthetimehewasalittlechild,hewasbroughtupunderthespecialcareof
His Holiness the Sixteenth Gyalwa Karmapa. He received full transmission and
educationfrombothHisHolinessandothereminentmastersoftheKagyuLineage.In
1984, His Eminence Jamgon Kongtrul Rinpoche was one of the four regents of His
Holiness Karmapa. He was fully matured and manifested the wisdom, compassion
andpresenceoftheKongtrulLineageaswellasthatofHisHolinessKarmapa.Hepaid
close attention to the many important wishes of His Holiness the Sixteenth Karmapa
anddiligentlyfulfilledthemwithtremendousconfidenceandenthusiasm.
For those who had the good fortune to experience his presence and teachings
during his short visit to the United States in 1984, it was abundantly clear that His
Eminence was an awakened heartfelt son of His Holiness Karmapa, and that he was
completelytrustworthy.

ByKhenpoKartharRinpoche;translatedbyNgodrupTseringBurkhar

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LodrThaye
(18131899)

JamgonKongtrultheGreat,LodrThaye,wasborninthevillageofRonggyap
inDerge,ineastTibet.
ThecomingofthisgreatmasterwasprophesizedbytheBuddhaShakyamuni,
in the Samadhirajasutra, as well as by the Great Indian Vajra Master,
Padmasambhava,inmanyofhistermas(hiddenteachings,forlaterrevelation).
HestudiedandmasteredtheteachingsoftheBuddhaingeneralandtantrayana
inspecificincludingtheBnreligionofTibet.
Amonghismanyteachers,hisprimaryteachersweretheFourteenthKarmapa,
Situ Pema Nyinje Wangpo, the Great Khyentse, and many other masters of the time.
HenotonlybecameoneofthegreatestmastersandthelineageholderofKagyuSchool
butofallfourSchoolsofTibetanBuddhismaswellastheBnreligion.
Lodr Thaye cofounded the nonsectarian movement in Tibet with the Great
Khyentsein19thcentury.HebecametheteacherofthefifteenthKarmapaKhakhyap
Dorje,givinghimthefullKagyuteachings.
Heisrenownedasanaccomplishedmaster,scholar,writer,poet,andartist,and
authoredandcompiledmorethan100volumesofscriptures.
Amongthese,thebestknownistheFiveTreasuries,madeupofTheTreasuryofKagyu
Mantras, Treasury of Key Instructions, Treasury of Precious Termas, Treasury of Vast
Teachings,andtheTreasuryofKnowledge.
Hebecametheprincipalteacherofandgavethefulltransmissionofthelineagetothe
FifteenthKarmapa,KhakhyabDorje.

These details about Lodr Thaye are compiled from Karma Gyaltsens book called kamtshangyabsras
dangdpalspungsdgonpa,Szechwanedition,pp.100118.Maythisbevirtuous!

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15thKarmapa

KhakhyabDorje(18711922)

The fifteenthGyalwa Karmapa, Khakhyab Dorje, was born with the highly
auspicioustreasurehairgrowingonhisbrow.Thisisoneofthethirtytwomarksof
anenlightenedbeingandwasnotedontheyoungShakyamuni.
He grew up receiving a very thorough education from famous scholars and
eventuallyreceivedtheKagyutransmissionfromJamgonKongtrulLodroThaye,who
also passed on to him the essence of his hundred compositions embracing the
profound teachings of all Tibetan Buddhist traditions, as well as the domains of
medicine,art,linguisticsandgeneralBuddhiststudies.
Hislifewasabrilliantexampleofthebodhisattvawithaninsatiabledesirefor
learninginordertohelpotherbeings.
Some years before his passing, he entrusted a prediction letter to his closest
attendant.

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KhakhyabDorje

Lifeofthe15thKarmapaKhakhyabDorje

The15thKarmapa,KhakhyabDorje(18711922),spokethemantraofChenrezig
athisbirthinSheikorvillageinTsangprovinceincentralTibet.Fiveyearslaterhewas
abletoreadthescriptures.RecognisedandenthronedbytheninthKyabgonDrukchen,
Khakyab Dorje was given the Kagyu teachings by Jamgon Kongtrul Lodro Thaye.
KhenchenTashiOzerandothermasterscompletedhiseducation.
KhakhyabDorjewasadiscipleofJamgonKongtrultheGreat,himselfadisciple
of the fourteenth Karmapa and a holder of the Kagyud lineage. Khakhyab Dorje
masteredtheteachingsatanextremelyearlyageandbecameanoutstandingexponent
of the Rime school, founded by his guru, which brought together the meditation
teachingsofalltheTibetanschools.Hewasanaccomplishedstudentofmedicineand
theauthorofmemorabledevotionalpoetry.
HewentontoteachandgiveempowermentsthroughoutTibet,andpreserved
many rare texts by having them reprinted. Unlike the previous Karmapas, Khakyab
Dorje married, and fathered three sons, two of whom he recognised as the second
JamgonKongtrulandthetwelfthShamarpa,JamyangRinpoche.
An inspired teacher, Khakhyab Dorje had many important disciples, and His
lifewasabrilliantexampleofthebodhisattvawithaninsatiabledesireforlearningin
order to help other beings. Among his closest students were Situ Pema Wangchok
Gyalpo (who Karmapa had recognised as the Situpa reincarnation), Jamgon Palden
KhyentseOzer,andBeruKhyentseLodroMizayJampaiGocha.

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TheFifteenthKarmapa
KhakyabDorje(18711922)

The Fifteenth Karmapa, Khakyab Dorje, was born with the very auspicious circle of hair between the
eyebrows(foundontheyoungSakyamuniandknownasoneofthe32marksofanenlightenedbeing).

Youarethesingleembodimentofallthelifeexamples,
qualitiesandactivity
Ofallinfinitevictoriousonescombined.
ProtectoroftheLandofSnows,GyalwangKarmapa,
BlissfulKhakhyabDorje,wesupplicateyou.

fromSupplicationToTheKarmapas

Bornwiththeveryauspiciouscircleofhairbetweentheeyebrows(foundonthe
young Sakyamuni and known as one of the 32 marks of an enlightened being),
KhakyabDorjespokethemantraofAvalokiteshvaraathisbirthinSheikorvillageof
theTsangprovinceincentralTibet.
HewasrecognizedandenthronedbytheKyabgonDrukchen,MigyurWanggi
GyalpoalongwithJamgonKongtrul,JamyangKhyentseWangpo,TerchenChokgyur
Lingpa,andPawoTsuklakNyinchey.
He grew up receiving a very thorough education from very famous scholars
andeventuallyreceivedtheKagyutransmissionfromJamgonKongtrulLodroThaye,
who also passed on to him the essence of his hundred compositions embracing the
profoundteachingsofallTibetanBuddhisttraditions,aswellasthefieldsofmedicine,
art,linguisticsandgeneralBuddhiststudies.
HestudiedwithmanygreatmasterssuchasKhenchenTashiOzer.
He continued his activities of teaching and giving empowerments throughout
Tibet,andpreservedmanyraretextsbyhavingthemreprinted.

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KhakyabDorjeisthefirstinthelineofKarmapastogetmarried,andhadthree
sons, one of whom was recognized as the second Jamgon Kongtrul Palden Khyentse
ser.
Hislifewasabrilliantexampleofthebodhisattvawithaninsatiabledesirefor
learninginordertohelpotherbeings.
Among many disciples, his closest students were Tai Situ Pema Wangchok
Gyalpo, Jamgon Kongtrul Palden Khyentse ser, and Beru Khyentse Lodro Mize
JampeGocha.
Someyearsbeforehispassingintoparinirvana,heentrustedapredictionletter
tohisclosestattendant

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Teachingsofthe15thKarmapaKhakhyabDorje

KhakhyabDorje

Tara

The venerable Arya Tara is the wisdom form of all the Buddhas and
Bodhisattvasofthetendirections.Intheultimatesense,shehas,sinceprimordialtime,
attainedthestateoforiginalwakefulnessthatistheveryessenceofthefemaleBuddha
Prajnaparamita.However,toportrayherbackgroundinawaythatordinarydisciples
cancomprehend,hereisherstory.
Longago,inapasteon,intheworldMyriadLights,therewasaBuddhaknown
as Drum Thunder. It was in the presence of this Buddha that she was the princess
WisdomMoonandfirstformedtheresolvetoattainsupremeenlightenment,andhere
shetooktheoathtoworkforthewelfareofallbeingsintheformofawomanuntilthe
wholeofsamsaraisemptied.Inaccordancewithhervow,shepracticeddayandnight
andbecameabletoliberate,everyday,onehundredbillionsentientbeingsfromtheir
mundaneframeofmindandmakethemattaintheacceptanceofthenonarisingofall
things.ThroughthisshewasgiventhenameAryaTara,theSublimeSaviour,themere
recallingofwhosenameinvokestheblessingstodispelbothsamsarassufferingsand
theshortcomingsofthepositivestateofnirvana.
AfterthatshetookthevowinfrontoftheBuddhaAmoghasiddhitoprotectthe
beingsofthetendirectionsfromfearandallkindsofharm.Onanotheroccasion,she
actedasanemanationofAvalokiteshvaraswisdominordertoassisthiminworking
for the liberation of all beings. In this way, her life examples surpass the reach of
ordinarythought.
Particularly in this world, 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 ofstrifetoteachmediumand
concise versions that accord with peoples capacity. These practices pacify the eight
andsixteentypesoffearandcauseawishfulfillingattainmentofallneedsandaims.

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Ultimately, one can realise the wisdom body of Mahamudra. There are innumerable
wonderfulstoriesofpastpractitionerstosupportthis.
In short, since Arya Tara is the activity of all Buddhas embodied in a single
form,herblessingsareswifterthanthoseofanyotherdeity.Mostofthelearnedand
accomplishedmastersofIndiaandTibetkeptherastheirmainpracticeandattained
siddhi. That is why today we have such a boundless supply of practices and
instructionsofAryaTara.

MelodyofBuzzingBees
Teachingsofthe15thKarmapaKhakhyabDorje

NAMOGURUGUNASAGARAYA
Youaretheprimordialground,BuddhaVajradhara,
Unobstructedmanifestation,thebodyofgreatcompassion.
You posses the kindness that delivers Buddha into the palm of ones
hand,
Pleaseenjoybeinganornamentonthetopofmyhead.

Havingobtainedahumanbodythisonetime,
Iwasacceptedbyyourgreatkindness,lord.
You,theJetsunwhomakesthisfeeandwellfavouredbirthmeaningful,
Pleasedwellinseparablyintheverycentreofmyheart.

Yoursonsupplicateswithdevotionandlonging;
FatherRinpoche,pleaselookonmewithkindness.
Lord,bythelightraysofyourkindness,
Thedarknessofconfusedegofixationhasbeencleared.

Inthissongoftherealizationofthepureultimatenaturalstate,
Thesenaivewordsarelikethebuzzingofabee.
AlthoughtheyirritatetheearsofthefatherJetsun,
Yourson,withoverwhelminglonging,
Offersthissongofnonsensewords;pleasethinkofmewithcompassion.

In general, this body endowed with the eight freedoms and the ten
favourablecircumstances
Ismoreexcellentthanthewishfulfillinggem.
Obtainingthisbody,
Iknowittobethepowerofunpervertedmerit.

AlthoughIhaveobtainedit,itisimpermanent,
And,therefore,themomentofdeathisunavoidable,asissaid.
Sinceoneneverknowswhenitwillcome,
Iwonder,Whenwilldeathcomeforme?

Thecauseandeffectofkarmaripensinfalliblyineveryone
Justlikeaseethathasbeenplanted.
Becauseofmyactionsofdeceivingmyselfandothers,

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Iwonder,Whatwillmyendbelike?

Ingeneral,ignorance,thegreatcityofsamsara,
Isfilledwithendlessandstrenuoussuffering.
WhenIthinkaboutthis,Ialmostlosemymind.
Panicstricken,Iwonder,WhenwillIbeliberated?

Mybody,blownbythewindofbadkarma,
Fallsfromtheprecipiceofthewrongpath.
NowIamsunkinthemudofsamsara;pleaselookonmehere!
Kindlord,preciousGuru,
Pleaseprotectmefromthisterror.

Throughabreakinmyevilkarma,Idiscoveredgoodkarma.
ImetthefatherJetsun,theexcellenttrueBuddha
WhoseessenceifSriCakrasamvara.
Theskinofignorantegofixationfellawayfromme,
Andthegreatknottiedbypassionandaggressionwasloosened.

Asfortheklesas,producedbythethreepoisons,
Theobjectoftheirarising,thearisingitself,andtheonewhogivesrise
tothem
Areallprojectionsofmind.
Likeareflectioninamirror,
Theiressenceisempty.
Likewavesmergingwiththeocean,
theysubsideintoemptyineffablespace.

External phenomenal objects: forms, sounds, smells, tastes, and objects

oftouch,
Allthesephenomenaarenoother
Thanthemagicaltricksofmind.
Likeachildwhobuildssandcastles,
Itismindthatfixatesonnames.
Realizingthatthisisunrealisalsomind.

Therefore,nothingexistsasseparatefrommind
Neitherassubstancenorasamark.
Realizingthateverythingisthemanifestationofmind,
SocalledsamsaraandNirvana,
Consideredtobebadandgoodrespectively,donotexist.
RealizationthatmindisthemanifestationofDharmakaya,
Thenaturalstateofselfexistingmind
Doesnotexistasformorsubstance.

Itcompletelypassesbeyondevenbeingshownbyanalogy.
Tosayemptinessisnottotalnegation;
Rather,itsnatureisluminosity,
Allpervasivelikespace.
Tosayexistenceisnottoestablishareality.
Justlikespace,

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Itdoesnotexist,butitisveryluminous.
Althoughitarises,itdoesnotexistasseparate,
Butisliberatedintheessenceofthisluminosity.
Likecloudsinthesky,
Itarisesfromspaceanddissolvesintospace.

Inshort,thephenomenalworldismind.
Fromtheaspectofitsluminosity,thereisappearance.
Fromtheaspectofitsessence,thereisemptiness.
NeitherBuddhasnorsentientbeings
Existasseparatelyestablishedthings.
Allthesocalledgodsanddemonsdonotsoexist.
Everythingismind.
Mindisselfexistingluminosity.
Itpassesbeyondallarising,ceasing,andprojecting.
Itisfreefromdwelling,coming,orgoinganywhere.
Otherthanthisineffablemind,
ThereisnoVajradhara.
Mindisluminous;
Ihaveconfidenceinrealizingthatthisisso.

Jetsun,thisrealizationisyourkindness.
Rinpoche,nowIrememberyourkindness.
Pleaselookuponme,oneofbadkarma,withcompassion.
FatherJetsun,ultimateVajradhara,
TimeandtimeagainIthinkofyouanddevotionblazesup;
WithundistractedlongingIsupplicateyou.
Father, grant your blessings so that we may be beyond meeting and
parting.

Thissongofexperience
Ioffertoyourears,fatherJetsun.
Iftherehasbeenanystainoferror,
Pleasewashitawaywiththeamrtaoflovingkindness.
Thissonsupplicateswithonepointedlonging;
Pleaseacceptmewiththeironhookofyourcompassion..

AttheKarmaViharaofAkanistha,thegreatDharmapalaceoftheBuddhaKarmapa,intheyearofthe
IronTigercalledVikrta,Iofferedthissongwithgreatdevotionofbody,speech,andmindatthefeetofthe
omniscientJetsun,thekingofDharma.

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11thTaiSitu

PemaWangchuk(18861952)

The eleventh Tai Situpa, Wangchuk Gyalpo, was a dynamic teacher and
spiritualleader.HewasresponsibleforrecognizingtheSixteenthKarmapa,Rangjung
RigpeDorje.
He remained the Sixteenth Karmapas root Lama and transmitted to him the
mainteachingsandempowermentsoftheKagyulineage.
All indications are that the Eleventh Tai Situ Rinpoche was a very great saint
andmostlearnedpersonage.AroundtheageoffiftyheretiredtoSurmangmonastery,
wherehepassedtheremainderofhislifeinmeditation.
The monks of Surmang reported that they witnessed many unexplained
miraclesduringthetimeheresidedamongstthem.
TheEleventhTaiSituRinpochediedattheageof67in1952.

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PemaWangchokGyalpo

(18861953)

PemaWangchogGyalpowasborninLithang,eastTibet.Hewasrecognizedas
theeleventhincarnationofSituRinpocheandenthronedbytheFifteenthKarmapa.
He studied with many great masters of the time including Jamgon Kongtrul
LodrThayeandKhenchenShengaRinpoche,andhebecameaccomplishedscholarof
sutrasandtantras.
He received the extraordinary Kagyu lineage transmissions from the Fifteenth
Karmapaandregardedhimastheprincipalteacher.
Situ Pema Wangchok later found, enthroned, educated, and offered the full
transmission of the Kagyu lineage to the Sixteenth Gyalwang Karmapa, Rangjung
RikpeDorje.

ThesedetailsaboutPemaWangchokGyalpoarecompiledfromKarmaGyaltsensbookcalledkamtshang
yabsrasdangdpalspungsdgonpa,Szechwanedition,pp.9197.Maythisbevirtuous!

KagyuOffice18122006

684


PaldenKhyentseser
(19041953)

Palden Khyentse ser was born at Tsurphu as a son of the 15th Karmapa. At
the age of twelve, he was recognized as the second incarnation of Jamgon Kongtrul
LodrThayeandenthronedatTsurphubythe15thKarmapa.
He spent many years at Tsadra Rinchen Trak, the seat of the First Jamgon
Kongtrulandstudiedwithexcellentmasters.
HereceivedthefulleducationandlineagetransmissionfromtheKarmapa.
He expanded his teaching activities throughout Tibet and benefited many
beings in Tibet and China. Palden Khyentse ser was one of the most renowned
Mahamudramasters,andheldtheultimatelineage.
He passed the innermost lineage of Mahamudra to the Sixteenth Karmapa,
RangjungRikpeDorje.

ThesedetailsaboutPaldenKhyentseserarecompiledfromKarmaGyaltsensbookcalledkamtshang
yabsrasdangdpalspungsdgonpa,Szechwanedition,pp.11826..Maythisbevirtuous.

KagyuOffice18122006

685

686


16thKarmapa
RangjungRigpeDorje(19241981)

The sixteenth Gyalwa Karmapa, Rangjung Rigpe Dorje, was born in Tibet in
1924.HewasrecognizedbytheEleventhTaiSitupa.KarmapaRangjungRigpeDorje
accomplished extensive retreats in his youth. His Holiness went on pilgrimage to
Samye,Lodrak,andthentoBhutan.In1945,TaiSitupagavehimfullordinationvows
andfurthercomprehensiveKagyuteachingsonthegivingofempowerments.Healso
received from the Nyingma master Urgyen Rinpoche complete transmission of the
NyingmateachingsofTertonChojurLingpa.
In 1959, during the communist invasion that had begun in1951,theKarmapa
left Tibet with portable spiritual treasures and relics and 150 tulkus, monks and lay
people. He settled in Rumtek, Sikkim, India. By 1966, the construction of the new
Rumtekmonasterywascomplete,andtherelicswereinstalled.Thiswastobethehub
fromwhichKagyuDharmawouldspreadthroughouttheworld.
In1974,RangjungRigpeDorjesetoutonhisfirstworldtour.Hetookasecond
tourin1977.AsdidthepreviousKarmapas,RangjungRigpeDorjeperformedstartling
miracles. Numerous times he left footprints in rocks. He once tied sword blades in
knots.DuringavisittotheHopireservationinnortheasternArizona,hemaderainfor
thedroughtstrickenarea.
TheSixteenthKarmapadiedin1981inZion,Illinois,northofChicago.Afterhis
death, his body remained upright in meditation posture for three days, and the area
over his heart was warm. During his cremation, his heart fell from the blazing body.
Theheartisnowaveneratedrelic,storedinastupaatRumtekmonastery.Bonesthat
remained after the cremation of Rangjung Rigpe Dorje formed Buddhas and many
relics. The Sixteenth Karmapa is best known for having brought the Dharma out of
TibetintotheWesternworld.

687

688

TheSixteenthGyalwaKarmapa

The following is a personal appreciation of HH the 16th Gyalwa Karmapa, by Ken Holmes, from his
bookKarmapa,publishedbyAltea

The Sixteenth Gyalwa Karmapa, Rangjung Rikpe Dorje, was born in the
kingdomofDege,ineasternTibet,in1923,asthesonofanoblefamilycalledAtoop.
Having received predictions that she would bear a great bodhisattva son, his mother
hadgonetostayinaholycave,onceusedbyGuruRinpoche,whereshewaitedtogive
birth.
Itissaidthat,atonepointattheveryendofthepregnancy,thefutureKarmapa
disappeared entirely from his mothers womb for a whole day. He was to do many
suchthingsinhislifewhichwouldconfoundmaterialistsanddoctors,aswitnessedby
physiciansintheChicagohospital,whereheeventuallydied.Thedayofhisbirth,his
motherreturnedtonormalpregnancysizeandsoongavebirthtohim.
Thosepresentheardhimsaytohismotherthathewouldbeleaving.Waterin
offeringbowlsthereturnedtomilk.Realisingthatshehadindeedgivenbirthtoagreat
bodhisattva, she pretended to have had a daughter, to protect the child through
secrecy.
TheEleventhTaiSitupa,oneofthemosteminentlamasoftheKagyutradition,
soon recognised the Atoop child as being the new Gyalwa Karmapa and sought
confirmationfromHHtheDalaiLama.
The details of the birth coincided properly with those of a prediction letter
entrustedbytheFifteenthKarmapatohisattendant.Meanwhile,thechildreceivedhis
firstordinationandbodhisattvavowsfromtheTaiSitupaandfromPalpungKongtrul
Rinpoche: his predecessors two foremost disciples. Eventually, the Dalai Lama gave
his aknowledgement. The boy was eight years old and still residing in the Dege
kingdom, when he received the Vajra Crown and ceremonial robes of the Karmapa,
broughttohimfromTsurphu.
He visited Palpung monastery, stopping to bless the famous Dege monastic
printing works on the way, and was enthroned there, as the Sixteenth Karmapa,
Rangjung Rikpe Dorj, by Palpungs chief abbot, the Tai Situpa, who shortly
afterwards accompanied him on the long journey to the seat of the Karmapas at

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Tsurphu, in central Tibet, where the new incarnation was greeted by Gyaltsab
Rinpoche,PalpungKongtrulandPawoRinpoche.
TsurphuisclosetoLhasa.Soonafterhisarrival,theKarmapawasreceivedby
the Thirteenth Dalai Lama, who performed the haircutting ceremony. While so
doing,theDalaiLamahadavisionofthecelestialbodhisattvacrownontheKarmapas
head. After this ceremony, the Karmapa was given a second enthronement, at
Tsurphu,bytheTaiSitupaandtheHeadoftheDrukpaKagyuschool.
HethenstudiedforsomeyearsunderGongkarRinpoche,anextremelyerudite
scholar who had mastered the entire tripitaka and who recorded several stories of
former lifes told to him by the young Karmapa. It was a great loss that these stories
remained with him in Tibet at the time of the troubles. He never escaped and the
recordswerelost.

SavingtheLineage
After the initial turmoil of flight, a new reality was starting to take shape for
Tibetans in India and the Himalayan kingdoms, living in refugee camps such as the
oneatBaxa.Someofthefirstcontactsweremadewithsympatheticwesterners,suchas
the now famous Freda Bedi, and an understanding of the world at large, into which
theyhadbeenprojected,begantoform.ThemaintaskintheKarmapashandswereto
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, and to establish the temples and retreat centres needed for Kagyu
Buddhismtocontinue.
Yet, in another way, he simply continued to do what Karmapas have always
done. The Sixteenth Karmapa sometimes shocked his followers, who saw him as a
living Buddha and one of the most important people in Asia, by declaring in total
sincerity,Iamsimplyamonk.Unattachedtoanycountry,anypeopleoranything
a friend and example foreveryoneitwashisdutyasamonktogiveteachingsand
nurturethedharmawhereverhemightbe.
This also explains the example he set by supervising the construction work at
Tsurphu,rightuptotheimminentarrivaloftheChinese.Hedoubtlessknewwhatwas
tocomeandsomemaywonder,whybother?.Hewaspointingtothesacreddutyof
doingallonecan,everyday,inapositiveway.
Thushisfollowershadmadethegoodkarmaofbuildingtemplesforabsolutely
aslongasitwaspossiblesotodoand,fromaBuddhistperspective,thatgoodkarma
wouldbetheirbestcompanionintimesandlivestocome.
In1964,followingasuccessfulpetitionforreinstatementmadetoHHtheDalai
Lama by the unofficial Shamar incarnation, the latter was enthroned by HH the
GyalwaKarmapaastheEleventhSharmapa.
HisreincarnationhadalsobeenbornintotheAtoopfamilyandtheyoungboy
hadbeenatTsurphuandfledTibetwiththeKarmapabutofficialrecognitionhadbeen
impossible in Tibet itself as Shamarpa incarnations had been banned by edict of the
central Tibetan government from the late eighteenth century onwards, following
accusationsofwarmongering.

690

Anewseat
By 1966 the construction of the new Rumtek was completed and the relics
broughtoutfromTsurphuwereinstalled.OnTibetanNewYearsday(losar)HHthe
SixteenthGyalwaKarmapaofficiallyopenedhisnewseatcalled,TheDharmachakra
Centre, a place of erudition and spiritual accomplishment, the seat of the glorious
Karmapa.
ThiswastobethehubfromwhichKagyudharmaspreadthroughouttheworld
and, step by step, the traditional monastic calendar of special prayers, lama dances,
summer rains retreat and so forth was reinstated in that centrepoint to ensure the
correctspiritualdynamicfortheyearsahead.Rumtek,themandalawiththeKarmapa
at its centre, became a very special place, described by many as the monastery
wreathedinathousandraysofrainbowlight.
InSikkimitselfthefoundationsofKagyudharmawereestablished.Traditional
texts were, studied, ordinations performed, tulkus found and enthroned, retreat
centres built and texts carved onto wooden blocks for xylographic printing. The
kindnessoftheBhutaneseroyalfamilygavehospitalitytohistraditioninBhutanalso,
with the gift of a palace and a large piece of land, upon which to establish a major
monastery.
Gradually,contactsweremadeinIndiaandNepal.Atonepoint,HisHoliness
hadavisionthattheconstructionofmanytemplesandmonasteriesclosetothegreat
stupaatBodhnathinNepal(whichatthetimehadlittleexceptforthestupa,atemple
and a few shops) would greatly help the spread of pure buddhadharma throughout
the world. Mainly due to the Karmapas inspiration, many teachers have established
monasteries and temples there and it has become an important focus of Tibetan
Buddhism.

Reachingouttotheworld
In 1967, the first Western Tibetan Buddhist centre, named Samye Ling after
Samye,thefirstgreatmonasteryofTibet,wasestablishedbyTrugpaTulkuandAkong
TulkuinScotland,undertheKarmapasauspices.Throughtheearlyseventiesseveral
othercentresemergedintheWestandin1974theKarmapasetoutonhisfirstworld
tour.
I had the pleasure of meeting him at that time and of preparing his arrival in
Scotland and France. The way had already been prepared by the visits of the Very
Venerable Kalu Rinpoche, whose monks first blew the earthshaking long horns (ra
dong) and oboes (jaling) of Tibet in Europe. His Holiness visit set the seal on the
beginningswhichhadtakenplace.
Accompanied by tulkus, a full entourage of monks and Freda Bedi, who was
nowtheBuddhistnunSisterKechogPalmo,mummytotheTibetans,heperformed
theVajraCrownceremonyinWesternlandsforthefirsttimeandgaveempowerments
anddharmaadvice.Inhindsight,thatfirstvisitwasthemilestonewhichmarkedthe
truearrivaloftheKagyutraditionintheworldatlarge.
A great wave of inspiration followed in its wake and His Holiness returned
againforafullervisitin1977,thistimewithmanymore,newcentrestovisit.Thiswas
a very extensive world tour. He visited centres in four continents and met heads of

691

state, heads of religion, elders of many traditions and people from the world of arts.
Sometimes in dharma centres, sometimes in huge public spaces holding crowds of
many thousands, he performed the Vajra Crown ceremony, gave empowerments,
ordinations,bodhisattvavowandrefugeandmanyblessingstopeopleofallfaiths.
On looking through hundreds of photographs of these visits, the striking
featureisthecontagiousjoyandhappinessofHisHolinesswhereverhewent.Oneof
the few English words he knew was Happy?: a question he posed gleefully after
giving Refuge or Bodhisattva vow. His joyful, yet nevertheless powerful and
authoritative, presence gave many people new to vajrayana the first real chance to
meetaperfectguru,freetoshowtheblissfullliberationofhisenlightenment.
During this tour, my wife and I had the honour of accompanying him for six
months, I as a visaseeking cum centrepreparing cum chauffeur factotum for the
European stage of his tour, organised by Akong Tulku Rinpoche, and Katia as
promoterofamajornewmonasteryanddharmacentre,tobebuiltonlandinFrances
Dordogne, donated by the inventor Bernard Benson. In travelling at his side during
that time, through many different countries, I saw him time after time awaken the
fundamental goodness and spiritual potential in people. It was like being with the
morning sun as it passes over the earth, warming the ground, nourishing life
everywhereandopeningmillionsofflowers.
Neverhadanyofusmetanyonewhoradiatedsomuchfundamentalgoodness
and joy, who spoke with such natural authority and fearlessness and whose every
gesturewasthelivingdemonstrationofmindfulness,compassionatecareforeveryone
and lucidity. All paled next to the shimmering natural intelligence that he embodied
andthatseemdtopermeateeveryplaceinwhichhestayed.
Wehadtheparticularpleasureofhelpinghimbuyandlookafterthebirdsofwhichhe
wassofond.Isawbreedersamazedastheirnormallyfearfulandhardtocatchbirds
wentpeacefullytotheKarmapa.
But especially we saw the birds which died stay erect for days in a peaceful
glowofmeditationontheirperches,insteadofdroppingtothecagefloor,asisnormal.
Somesaidthesebirdswerereincarnationsofformerdisciples,whothroughsomebad
karma had this lesser body but who through their devotion were born into his
presence.

Enlightenedactivity
UndertheKarmapasoverallguidance,thetulkusandrinpochesoftheKagyu
traditiondevelopedtheinterestshownbyAmericans,EuropeansandpeopleinSouth
East Asia in the centres which they had been invited to establish. His Holiness
dedicatedhimselftopreparingwhatwouldbeessentialfortheproperfuturegrowthof
this interest, ensuring the education of the younger reincarnated lamas he had
recognised,nurturingthegrowthofthesangha,andsponsoringtheprinting,collection
andtranslationofthemainscripturesandprayers.
During his life he ordained many thousands of monks and recognised more
thanahundredtulkus.Inparticular,hesponsoredanddistributedtomanycentresa
complete reprint of all the Buddhas teachings (tripitaka) and the main classical
commentariesonthem;some300volumesofscriptureinall.

692

Atonepointearlyinhislife,whilestillinTibet,HisHolinesshadwrittenavery
telling poem, predicting his leaving Tibet. In it, he uses the analogy of the cuckoo
which,inTibetanfolkculture,isknownasthekingofbirds;awelcomebirdwhosecall
heraldsthewarmerweather.
ItisthebirdthatgrowsupinanotherbirdsnestandtheKarmapa,referringto
himselfasthecuckoo,obviouslyforesawhisowngoingtoIndia.Duringthelatterpart
oftheSixteenthKarmapaslife,peoplewerealreadyimpressedbytheaccuracyofthis
prediction.Nowitisseentohavehadadoublemeaning,asthesubsequentKarmapa
goes to yet another nest and, significantly, a cuckoo landed on the tent, in which the
SeventeenthKarmapawasbeingborn,andsangitssong.

Miracles
Agreatguruisthemirrornotonlyreflectinghisindividualdisciplesneedsbut
thegeneralstatusofthingsintheworld.Whentheirbodiestakesick,itcanbeviewed
as being their purification of the sufferings in the world and in their disciples. They
alsosettheexampleofhowtorelatetosickness.
However, there is no one interpretation of such things, as they are the
emanation of cosmic purity within our lives, showing anything that can help us to
learn.However,thistypeofinterpretationcouldallbeseenasjustwishfulthinking,
wereitnotforthemiraculouspoweroverthebodyshownbytheKarmapas.
TheSixteenthKarmapaleftfootprintsinrocksonmanyoccasionsandinmany
countries.Onedaypoisonoussnakesswarmedfromarockandcoveredhimwhilsthe
wasbathingintheTarzihotsprings,yethedancedjoyfully,unharmed.Heoncetieda
heavy sword blade into knots. In his presence, normally antagonistic animals got on
wellwitheachother.

693

694

TheSixteenthKarmapa

RangjungRigpeDorje(19241981)

TheSixteenthKarmapa,RangjungRigpeDorje,oversawtheestablishmentofhisexileseatinRumtek,
whichhenamedTheDharmachakraCenter,aplaceoferuditionandspiritualaccomplishment,theseat
ofthegloriousKarmapa.

Unerringlyseeingthenatureofdharmasanddharmatajustasitis,
Youexpandthewisdomofomniscience
Andgivegloriousblisstothemindsofallbeings.
RikpeDorje,wesupplicateatyourfeet.

fromSupplicationToTheKarmapas

YOUTH
ThesixteenthGyalwangKarmapa,RangjungKhyapdakRigpeDorje,wasborn
inDenkhokoftheDergeprovinceineastTibet,thesonofanoblefamilycalledAthup.
Having received instructions from different masters in Derge that she would bear a
greatbodhisattvason,hismotherhadgonetostayinaholycave,onceusedbyGuru
Rinpoche, where she waited to give birth. She was accompanied by a Khenpo who
instructedheronthecleansingceremony.Itissaidthat,atonepointattheveryendof
thepregnancy,thefutureKarmapadisappearedentirelyfromhismotherswombfora
whole day. The day of his birth, his mother returned to normal pregnancy size and
soon gave birth to this great bodhisattva. Those present heard him say tohismother
thathewouldbeleavingsoon.
The details of the birth coincided precisely with those of a prediction letter
givenbytheFifteenthKarmapatohisattendant,JampalTsultrim,whichsetforththe
circumstances of this new incarnation. Jampal Tsultrim handed the letter to the
authorities at Tsurphu monastery, who then asked Tai Situpa, Beru Khyentse, and
Jamgon Kontrul to clarify certain points. A search party subsequently located the
incarnation. The Eleventh Tai Situpa soon recognized the child as being the new

695

reincarnationoftheGyalwangKarmapaandsoughtconfirmationfromHHtheDalai
Lama.
TheKarmapareceivedfirstordinationandthenbodhisattvavowsfromtheTai
Situpa and Jamgon Kongtrul Rinpoche, the two foremost disciples of the Fifteenth
Karmapa.Eventually,theDalaiLamagavehisacknowledgement.
WhilestillresidinginDerge,whenhewaseightyearsoldhereceivedtheVajra
Crown and ceremonial robes of the Karmapa brought to him from Tsurphu. On the
way to Palpupng Monastery, he stopped to visit and bless the Derge Monastic
PublishingHouse,foreshadowinghispublicationoftheBuddhistcannoninIndia.Tai
Situ Rinpcohe enthroned him as the Sixteenth Karmapa, Rangjung Khyabdak Rigpe
Dorje,byTaiSitupa.TaiSitupathenaccompaniedhimonthelongjourneytoTsurphu,
the seat of the Karmapas in central Tibet, where the new incarnation was greeted by
GoshirGyaltsabRinpoche,JamgonKongtrulRinpocheandNenangPawoRinpoche.
Soon after his arrival at Tsurphu, the sixteenth Karmapa was received by the
Thirteenth Dalai Lama who performed the haircutting ceremony. While so doing,
theDalaiLamahadavisionoftheeverpresentwisdomcrownontheKarmapashead.
After this ceremony the Karmapa was officially enthroned at his main seat of
Tsurphu,byTaiSitupaandtheHeadoftheDrukpaKagyuschool.Hereceivedthefull
Kagyu lineage transmissions from Tai Situpa Pema Wangchok Gyalpo and Jamgon
KongtrulPaldenKhyentseser.TheSixteenthKarmapathenstudiedmanysutrayana
texts with Gangkar Rinpoche and tantric teachings with Khyentse Rinpoche. He
received the mahamudra transmission from Jamgon Kongtrul Palden Khyentse ser,
andmanyothergreatmastersofthetime.
KarmapathenvisitedtheLithangPangphukmonastery,where,inthetradition
of the Karmapas and their inconceivable activity, he is said to have left footprints in
solidrock.
19411944
The 18year old Karmapa returned to Tsurphu and between 1941 and 1944
spent much time in retreat. Tsurphu monastery was extended in size during this
period.

1944
Beginning in 1944, His Holiness began to strengthen relationships with
neighboringBuddhiststatesintheHimalayanregion,aswellaswithIndia.Duringa
pilgrimage in southern Tibet, the sixteenth Karmapa accepted an invitation from His
HighnessJigmeDorjeWangchuk,theKingofBhutan.TheKarmapaandhispartythen
visited Bumthang (in northern Bhutan) and other areasinBhutan,engaginginmany
spiritualactivities.
1947
The Karmapa and his party continued their pilgrimage to Nepal, India, and
Sikkim (India), visiting the major places of the Buddhas life: Lumbini, just inside
Nepal where the Buddha was born, Benares (Varanasi) where he first taught, and
Bodhgaya,theplaceofBuddhasenlightenment.

696

1948
After travelling through Kinnaur (Himachal Pradesh in northern India) and
PurangtovisitMountKailash,HisHolinessreturnedtoTsurphuMonasteryinTibet.

1954
WithHisHolinesstheDalaiLama,H.H.theSixteenthKarmapaandotherhigh
lamas of Tibet visited China. The Sixteenth Karmapa subsequently returned to Tibet,
stoppingalongthewayatmanymonasteriesineasternTibet.
1956
The Karmapa and party traveled to Sikkim and from there continued on
pilgrimage. H.H. the Dalai Lama, H.H. the Panchen Lama, and H.H. the Karmapa
visited India, at the invitation of the Mahabodhi Society of India, to join in the
celebrationofthe2,500thanniversaryofBuddhism.Duringthistrip,theKarmapaand
hispartyrevisitedtheholysitesofIndiaaspilgrims.
During this visit, the Karmapa strengthened his ties to his disciples Tashi
Namgyal, the King of Sikkim, and Ashi Wangmo, the Bhutanese Buddhist princess.
TheKingofSikkiminvitedhimtovisitRumtek,amonasteryinSikkimthattheninth
Karmapa had founded at the end of the 16th century. His Holiness was unable to
accepthisinvitationatthattimebutsaidthathewouldgothereinthefuture,whenit
wouldbeneeded.
1959
Foreseeing the communist Chinese invasion of Tibet, and the inevitable
destructionofBuddhistinstitutionsinTibet,theKarmapainformedtheDalaiLamaof
his intention to leave his homeland in the spring of 1959. The Sixteenth Karmapa,
accompanied by a large entourage, left Tsurphu, and fled Tibet. The escape was
organizedbyDhamchoeYondu,theGeneralSecretaryforHisHoliness.Thepartyalso
carriedwiththemthesacredstatues,paintings,reliquaries,andotherpreciousitemsof
thelineageoftheKarmapas.Thetimingandorganizationofthedeparturemadefora
relatively easy journey to Bhutan. After three weeks, the party arrived safely in
northernBhutan,wherethemostseniorBhutanesegovernmentofficialsreceivedthem.
TheChoegyal(King)ofSikkimextendedaformalinvitationtoHisHolinessto
set up his seat in Sikkim, and two months after entering Bhutan the party arrived in
Gangtok, Sikkim. Of the several sites proposed by Choegyal Tashi Namgyal, the
KarmapachosetosettleatRumtek.TheKarmapastatedthatRumtekcouldbehisseat
outsideTibet,althoughhehopedonedaytoreturntoTibet.
TheKarmapaandhispartyleftGangtokforRumtekshortlyaftertheChoegyal
extended his offer to settle in Rumtek. Although Rumtek monastery had been
establishedmanycenturiesearlierbytheninthKarmapa,by1959itlayalmostinruins.
The area around Rumtek was also undeveloped and had no facilities for supporting
theKarmapaandhisparty.TheKarmapa,teachersandcommunitylivedintemporary
quartersformanyyears,whileHisHolinessgatheredresourcestobeginconstruction
of new facilities to support his monastic seat and the lay people surrounding the
monastery.

697

1962
Construction of a new monastery and other facilities for the Karmapas
monasticseatinRumtekbeganinearnestthreeyearslater.Thefoundationstoneofthe
new monastic center was laid by the new King of Sikkim, who had assumed
responsibility for the kingdom after the previous Choegyal had passed away.
ConstructionwasledbytheGeneralSecretaryforHisHoliness,DhamchoeYongdu.It
wasfundedprimarilythroughthegenerosityoftheSikkimeseroyalfamilyandofthe
Indian government, the latter occurring after the Karmapas meeting with Pandit
Nehru.

1966
Construction of the monastery was completed in four years and the sacred
items and relics brought out from Tsurphu were installed there. On Tibetan New
Yearsday(losar)H.H.theSixteenthGyalwaKarmapaofficiallyinauguratedthenew
seat called The Dharmachakra Center, a place of erudition and spiritual
accomplishment,theseatofthegloriousKarmapa.

1974
H.H.theSixteenthKarmapasetoutonhisfirstworldtour,visitingtheUnited
States,Canada,andEurope.Accompaniedbyotherteachers,afullentourageofmonks
and other staff, he performed the Vajra Crown ceremony in the Western hemisphere
forthefirsttime,gaveempowerments,anddispenseddharmaadvice.

1975
In midJanuary, H.H. the Sixteenth Karmapa flew to Rome and met with His
HolinessthePopePaulVI.

197677
His Holiness the Sixteenth Karmapa again traveled to the West for a more
extended visit, follwed by a wideranging world tour. He visited religious centers in
fourcontinentsandmetheadsofstate,headsofreligion,eldersofmanytraditionsand
peoplefromtheworldofarts.

1960s1970s
TheKarmapawasgivenapalaceandalargepieceoflanduponwhichtoestablisha
major monastery by the royal family of Bhutan. The Karmapa strengthened his ties
withBhutanovertheseearlydecades.

1979
On November 28th, H.H. the Sixteenth Karmapa laid the ground for the
constructionofKarmaeDharmaChakraCentresoutheastofNewDelhi,ataceremony
attendedbythePresidentandPrimeMinisterofIndia.TheCentrewasenvisionedasa
study,meditation,andtranslationcenter.

698


The16 Karmapa
th

198081
In May 1980, His Holiness the Sixteenth Karmapa began his last world tour,
travellingthroughGreece,England,theUnitedStates,andSoutheastAsia.Duringthis
tour, H.H. gave teachings, Vajra Crown Ceremonies, empowerments, interviews,
audiences,andengagedinmanybeneficentactivities.

Nov.5th1981
H.H. the Sixteenth Karmapa passed away into parinirvana at the American
InternationalClinicinZion,nearChicago,Illinois,USA.HisHolinesskudung(body)
wasflownbacktoIndia.

Dec.20,1981
Karmapas cremation ceremony took place in Rumtek monastery. Indian
dignitariesandseveralthousandofhisdisciplesfromallovertheworldattendedthe
services.

699


Thereliquarybox(JangchubChorten)
forthesacredrelicsofHisHolinessthe16thKarmapa

Dec.21,1981
A general Karma Kagyu meeting was held in Rumtek at the request of Mr.
DhamchoeYongdu,theGeneralSecretarytothe16thKarmapa.HerequestedShamar
Rinpoche, Tai Situ Rinpoche, Jamgon Kongtrul Rinpoche, and Goshir Gyaltsab
Rinpochetoformacouncilofregentstotakejointresponsibilityforthespiritualaffairs
oftheKarmaKagyulineage.
HealsoaskedthemtolocateKarmapasinstructionsconcerninghisnextrebirth
andthusbringforwardhisnextincarnation.
ThefourRinpochesacceptedthetaskandexpressedtheirsinceredesiretofulfil
thewishesoftheSixteenthKarmapa.

KagyuOffice18122006

700

Teachingsofthe16Karmapa

TheManifestationofCompassionateActivity
ByHHRangjungRigpeDorje,16thGyalwaKarmapa.

TibetanDharmaisbasedonMahayanaBuddhismandinTibetthereisaspecial
Mahayana tradition. Centuries ago, Indian Mahasiddhas collected the essence of the
Buddhas teachings which were subsequently brought to Tibet. Down to this present
day, it is still possible to study these same teachings at an educational institution. In
addition,youcanactuallycometoexperiencetheeffectofwhatyouhavepracticed.I
haveconfidencethatyouallarecapableofexperiencingthisfruitionofBuddhahood.
The heart of Mahayana teaching is the practice of experiencing Bodhicitta, or
the enlightened mind. Bodhicitta can be seen from two aspects the aspiration to
benefitoneselfandtobenefitothersbutwhenyouaretrulydoingthepracticethen
you generate Bodhicitta that includes both yourself and ALL other beings. As
accomplishingsometask,ifyoudoitwiththeintentionofbenefitingothersandwith
theunderstandingofcauseandeffect,thenyougeneratetrustinpeopleandtheycan
havecompleteconfidenceinwhatyoudo.
The skillfull means of Bodhicitta allow you to be effective in helping others.
Bodhisattvaactivitiesactivitiesaredividedintofourkinds:
Generosity
Pleasantspeech
Beneficialconduct
Consistencyofwordanddeed.
In practicing generosity, a Bodhisattva may see someone who is poor ,
spontaneously they would give food, clothing or whatever may be needed.
Bodhisattvasalsoknowthatpeoplewillnotlistenwelltowordsspokeninanger.They
are sensitive to each persons situation and understanding this, they speak without
abruptness, smoothly and calmly so that the other person feels comfortable.
Bodhisattva conduct allows a Bodhisattva to adapt the Dharma to many different
situations.
If you consider Eastern and Western religions, you can see that the faith in
religion can be the same even though the religions themselves are different. If you
consider philosophy, however, you will see that there is a difference. In Western
countries,therefore,teachersmustspeakaccordingtoWesternthoughtpatternssothat
theseedofDharmacanfullyenterintotheexperienceofWesternpeople.Thisisthe
wayinwhichthelamasspeak.
Becauseweareinafortunatetime,America,Canada,Europe,thewholeworld
receivesthelightoftheBuddhascompassion.Peoplenowwanttodopracticeandit
givesthemmuchjoy.Butinordertodothepractice,youhavetomeetwiththeright
situation and this meeting itself is the extraordinary blessing of the Dharma. Once
having received this wonderful blessing, it is the responsibility of the Dharma
practitionertopasstheteachingsontothosewhoarereadyforthem.

701

TherootoftheDharmaispreciousBodhicitta.

As I said in the beginning of this talk, the root of the Dharma is precious
Bodhicitta, and Bodhicitta is compassion for others. This is the essential meaning of
everythingIhavespokenoftoday.
Some people think it is very difficult to receive this teaching. Further, they to
receive this teaching. Further, they believe that even though they have received the
teachings, they are extremely difficult and take an inordinately long time to realize.
Perhapsthisistrue.Forexample,asinthisworlditisdifficulttogetwhatyouwant,so
itisnoteasytoachievetheprofound,secretteachingofMahayanaDharma.Through
practicingMahayana,itisnoteasytoachievethestateofblissorenlightenment.Butall
this depends on your mind. Actually, you should follow the Dharma, practice and
keeppreciselyinmindtheworkingsofcauseandeffect.Ifyoudothissteadfastlyand
confidently,perhapsrealizationmightnottakealongtime,norbedifficult.Itissaidin
thesecretMahayana:
Inamoment,somethingbecomesspecial;
Inamoment,Enlightenmentisattained.
Nevertheless,whetherthereareDharmapractitionersornot,thiseraisahectic
one,filledwithdistractingactivity.Duringsuchatime,whatkindofpracticeshould
webedoing?Asanexample,wecantakethesituationofourownneedswhateverwe
might need, so will others. With this benefiting others that is the core of Dharma
practice.
Wegroundourselvesinthisthoughtofbenefitingothers.Ifwehaveconfidence
intheworkingsofcauseandeffect,whateverworkwedowillhaveanexcellentresult.
To take another example: IN this world we say these are my parents, this is my
country, this is my property, etc. But from a Dharmic standpoint, we look on all
beings and deeply wish that they be relieved of their suffering and achieve
Buddhahood. Generating Bodhicitta in this way, we practice benefiting others. This
thoughtisabsolutelyessentialnotonlyforDharmaactivity,butforanyactivityinour
lives.
IfwemaintainthethoughtofbenefitingothersandreciteonlyoneOmMaNi
Pad Me Hung that will help liberate them from suffering and help raise them to the
levelofBuddhahood.Iwouldliketoextendtoyouthoughtsandblessingsinwhatever
youmaydoandoffermanywishesforyourlonglife.

(The following was from a public talk His Holiness 16th Gyalwa Karmapa gave at the
University of Colorado in 1980. A revised translation was made from tapebySangyeWangchukwith
collaborationandeditingbyMicheleMartinfromDensal).

702

CompassionTheLanguageofaBodhisattva
ByHHRangjungRigpeDorje,16thGyalwaKarmapa.

The practice of Dharma involves certain possibilities. How these potentials

evolveintoactualsituationforthepractitioner,andhowmuchispossiblewithinthese
situations depend on the capacity of individual beings. It depends upon the level of
teachingsthatoneisabletorelateto,suchasMahayanaorHinayana.Atthisparticular
time in our lives, the practice of the Mahayana teaching is possible. It is absolutely
precious and absolutely rare. Our concern for development and our sense of
responsibilityhasplacedusinapositiontointegratethepreciousnessandrarityofthe
Mahayanateachingwithourlives.Throughitthereisthepossibilityoftheexperience
of noreturning back into Samsara and the experience of ultimate bliss that is self
knowingandinwhichtherearenodoubts.
In the midst of the wandering of our minds we might sometimes fall into
thinkingthatwhetheronepracticesornot,theDharmawillalwaysbeavailable.Ifyou
havethatkindofnotion,itisaveryseriousmistake.
Any brief moment, any time at all that one could use as an opportunity for
Dharmapractice,onemustuse.
IfyoudonottakethisresponsibilityandoffersincererespecttotheMahayana
abd Vajrayana teachings, there is a definite possibility of causing harm to oneself as
well as to those spiritual friends to whom one is linked. A lack of attention to the
responsibilitiesoftheMahayanapathconstitutesabreakingoftheSamayaprinciples,
therefore,inwhateverwayonecanholdtotheteachings,onemustsincerelydoso.
Ifyouthinkthattheteachingisnegligible,sucharealitywillmanifestbecause
ofyourattitude,toyourgreatloss.Thefactisthattheteachingsisverymuchhidden
from you, so you cannot really make speculations about it. On the other hand, the
validityoftheteachinghasbeenwitnessedbyitsagelesseffectivenessfromthetimeof
theBuddhatothisday.Youmustsincerelyrealizethesacrednessoftheteachings,to
the point of understanding that: there is actually nothing more important than the
practiceoftheDharmawithinthislifetime,andinflifetimestocome.
In a simple mundane life situation, in the field of business, we know that the
businessmandevelopsaplanforaproject,heknowswhatitwillcosthim,perhapsone
million dollars, and every detail of the project is regarded with the utmost care.
Absolute importance is attached to such a project in the business world, and a great
dealofenergyisputintobringingittoasuccessfulconclusion.Thepointisifoneis
going to expand such effort for a result of such a temporary nature, why not put at
least as much effort into a project that is going to cause one temporary as well as
ultimatebenefit?
Whetheryouarereceivinganempowerment,oranexplanation,ifyouareable
tohaveordevelopthatsenseofimportanceabouttheDharma,thenthereispurposein
yourrelationshipwiththeMahayanateachingsandthereisgoingtobefulfillment,too.
Ifthereisagenuinecommitmenttotheteaching,youwillbeabletodevelopdirectand
meaningful trust and confidence in the teachings and sincere compassion towards
beings.Youwillatthesametimedevelopatrueunderstandingoftheuniversityofthe
workingofKarmaandthenatureofcauseandeffect.

703

The Bodhisattvas aspiration and actions are powerful because from the very
beginningwhenaBodhisattvaembarksontheJourneyoftheBodhiPath,heaspiresto
work for the benefit and liberation of all sentient beings with a very determined,
definite and powerful intention. Because of the sincere resolve that is within this
aspiration, whatever actions need to be performed to benefit and liberate beings are
performedwithgreatpowerandtirelessness.
Havingundertakensuchaprofoundjourneybyvirtueoftheaspirationtohelp
beings, as the different stages of the Bodhisattva are experienced one finds oneself
increasinglycapableofbenefitingcountlessbeings.ThatishowtheBodhisattvawork
forthebenefitofallbeingswithsuchappropriateaspirationandactionsthereistotal
fulfillment. The fulfillment is appropriate in the sense that there is no selfishness
involvedinthewayofexpectations,doubts,hopes,attachmentoraversionregarding
gainsandlossesofanykind.TheBodhisattvaiscompletelypureandspotless,working
incessantlyandwholeheartedlyforthebenefitofbeings.Notforamomentisthereany
hesitation or doubt, as these obstacles have been transcended. The ways of a
Bodhisattva are gentle, since all harmful actions and indulgences have been
abandoned.
Not only are harmful deeds themselves eliminated in a Bodhisattvas life, but
also the creation of causes of future harmful situations. Work is done solely for the
benefit of other beings, not only in direct deeds, but in laying the foundations for
futurebenefitstoaccrue.WhentheseBodhisattvasinitiatework,then,theyareableto
cause immeasurable benefit towards beings, and they do so manifesting fearless
generosity without doubts or expectations, like the great Bodhisattva of Boundless
Compassion,Avalokitesvara,ortheBodhisattvaofBoundlessPower,Vajrapani,andso
on.
All who comprise the great assemblage of Bodhisattvas are equally powerful
and equally beneficial to countless beings, so that all things seem to be at their
command. Sometimes beautiful lotuses and lotus trees are caused by them to grow
fromthemiddleoftheocean.EverythinginnatureisattheBodhisattvascall.Firecan
appear as water; water can appear as fire. It is all because of the strength of the
Bodhisattvas attitude, the aspiration and action. For us this says that the practice of
compassion must be given full consideration, and it must at all times be in our
awarenessandatalltimesperformed.

(ThisisanexcerptfromanarticlesenttoIKHforpublicationbyMsUrsulaAltmaierofDivonneles
Bains/Arbere,France).

704


HH16thKarmapa

SongofMahamudra

This ordinary mind of nowness is untouched by fixations on birth and

liberation.
Itsunceasingmanifestationisunshakenbyprojections.

TherealmofSamsaraandNirvanaappearsimultaneously
Thisistheeffortlesspathofthemarvellousmahamudra.

Seeingtheselfexistinggroundofinsight,
ThegatesofSamsaraandNirvanafallintostep,
Andtheapparentconfusionofthethreeworldscollapsesintospace.

Thethreebodiesofenlightenmentarearrivedatinanaturalstate,
Sowhylookforwardtofutureresults?
ThisisthespecialteachingoftheKagyupas
Thinkingonthat,Iemulatemyforefathers.

705

TowardstheSupremeIllumination
ByHHRangjungRigpeDorje,16thGyalwaKarmapa.

Remainwithinthisprofoundity,undistracted
Noneedtodisciplinebodyorvoice,
Allwillcomespontaneously.
ThereisnothinginThistorealise:
Understandthatwhateverisapparentis
withoutownbeing.

Allphenomenaareegoless
andDharmadhatu,themindrealm,
iscompletelyfreeofthought.
Thegreattranscendingknowledgebeyondduality
istheHolySpiritinwhichallissameness.

AstheGreatRiverflowson
Whatevermeditationsittingyoudo
silently
thereisvirtueinit.

ThisthenisalwaystheBuddhasnature
Enlightenment.
Thewordjustisntthere
andallusthegreatBliss.

AllDharmas,everysinglething,
isvoidinessence,
andbeingvoid
cannotbegraspedbythemind.
soautomatically
wearecleansedofattachment.

Beyondintellect
withinthemindnothingarises.
ThisisthePathofalltheBuddhas,
Enlightenedones.

ComposedbyHisHolinessGyalwaKarmapaintheMonasteryWreathedinaThousandRaysofRainbow
Ligth,Runtek,TheDharmaCentreofSikkim,August1974.

706

WordsofAdvice
ByHH16Karmapa,RangjungRigpeDorje

Allsentientbeingsexperiencethetiringandindefinitecycleofbirthanddeath
andmindillusions.Everythingiseverchangingatalltimes.TheBuddhadharmahasa
simplemeditativetechniquetocalmthemind,thusmakingitclearandluminous.The
purposeistopurifyourhabitualtendenciesandourmind,inorderforustobenefitall
sentientbeings.
The focal point of this meditative techniqueistobenefitoneselfandothers.If
you wish to benefit sentient beings, you will definitely benefit yourself in the same
manner.

HeartofMahamudra
ByHH16Karmapa,RangjungRigpeDorje

Manifestation and sound arise from the subtle mental imprints created from
thoughts.
As a picture in water disappears of its own accord, so false appearances
automaticallyfadeawaywhentheirlackofrealityisunderstood.
BeyondessentialrealitythereisnothingSuchistheinsightoftheMahamudra.

When the door of the mind, through which appearances are created, remains
unobstructed,unworpedbyconcepts,thenthereisnosolidreality,justbright
light,andweleteverythingthatappearsjustarrivenaturally.
SuchapracticeisthemeditationofMahamudra.

Illusoryappearancesarebornofthebeliefinareality.
Relying on a constant understanding of their nonreality, we dwell at rest in
originalspontaneousnatureandthespacewherethereisnothingtoaccomplish
isthusreachedeffortlessly.

SuchisthepracticeofMahamudra.
Thesethreepointsarethetreasureofmyheart.
Since the yogis who go to the heart of everything are like my own heart, for
themIhavepronouncedtheseheartfeltwords,whichcannotbecommunicated
toothers.

707

708

SuaEminnciaKyabjeKaluRinpoche
(19041989)
BiografiacompostaporS.E.DezhungRinpoche
DositeQuitemountain

KaluRinpoche

OMPossaHaverFelicidadeeBondade!

OVenervelLamaKaluRinpoche,overdadeirosignificadodoGrandeDorje
Chang corporificando sua atividade e qualidades interna, externa e secretas de uma
maneira que ns seres ordinrios podemos perceber de acordo com nossas
capacidades. Eu senti uma grande necessidade de que a histria de sua vida fosse
escrita,eumagrandeesperanadequeissopudesseserfeito.
Rinpoche nos deu agora, a seus seguidores e discpulos, a permisso para
escrevela.

Se as biografias dos seres santos no so claramente contadas neste mundo,

nossagrandeperda.Entoeurezoparaquevocsguardemissoemmente.
Antes que eu agora conte algo do que eu mesmo vi e ouvi, devo pedir no
apenas a permisso dos lamas e das dakinis, mas tambm seu perdo por quaisquer
ilusesquesurjamemminhamenteatravsdaminhaimpureza.

Existem ambas as histrias das vidas passadas e a histria da presente

vidadaessnciadessevenervellama.
Das muitas emanaes de sabedoria de Jamgon Kongtrul Rinpoche Gyaltse
LodroTaye,elereconhecidocomoaEmanaodaAtividadeparasubjugarosseres.
Jamgon Kongtrul foi previamente nascido como o discpulo mais prximo do
Buda, o Arhat Ananda. Ele foi o grande tradutor Vairocana, o erudito e realizado
KhyungpoNeldjor,foiSakyaPandita,JonangTaranata,eRigdzinTerdakLingpa.Seu
fluxomentalfoiumaemanaoprofetizadapeloSenhorBudanoSamadhirajaSutrae

709

no Mahaparinirvana Sutra, e profetizado por Urgyen Chenpo Padmasambhava em

muitostermas.
Jamgon Kongtrul nasceu em Derge/ DoKhams. De Sechen Pandita Gyurme
Thutop Namgyal, daquele que tudo v, Jamyang Khyentse Wangpo, e do seu lama
raz, o extraordinrio Situ Pema Nyinche, e de mais de cinquenta outros mestres, ele
recebeu o grande oceano intelectual do ensinamentos do Sutra e do Mantra, osquais
ele ouviu e contemplou inteiramente. Na sua experincia de meditao, ele recebeu
vividamenteosinaldarealizao.
Seus trabalhos incluem O Tesouro do Conhecimento que Tudo Permeia, O
Tesouro dos Ensinamentos Tntricos, O Tesouro dos Ensinamentos Sussurrados, O
Tesouro dos Preciosos Tesouros, e o Tesouro dos Ensinamentos Vastos includo no
Extraordinrio Tesouro. Atravs do seu contnuo trabalho de amadurecimento e
liberao ao compilar estes Cinco Grandes Tesouros, ele ressuscitou doutrinas das
tradiesRim,Nova(Sarma)eAntiga(Nyingma)queestavamapontodeperecer.Ele
realizougrandebenefcioparaadoutrinaeparaosseressencientes.Aosoitentaeoito
anospassouaoespaodepurapaz.Existemincontveisbiografiassobreele.
A presente encarnao, Kalu Rinpoche, nasceu na famlia Ratak de Beru, em
HorTreshe.
Ratak Tulku, nomeado Pema Norbu, era um discpulo de Jamyang Khentse e de
Kongtrul Rinpoche. Para este detentor da Claridade dos Tantras Secretos, Rinpoche
nasceu como um filho sagrado, no ano da Serpente Fmea de Madeira. Para seu pai
vieram muitos sinais em sonhos de que Kalu Rinpoche era uma encarnao de
KongtrulRinpoche.
Em particular, Dzogchen Rinpoche, Thubten Choky Dorje, apresentou muitas
oferendasespirituais,ostrsobjetossagrados,umcavaloexcelente,eoutrasoferendas.
Ele disse a Ratak Tulku que sem dvida seu filho era uma encarnao de Jamgon
Kongtrul, e que ele devia ser oferecido ao Monastrio Dzogchen. Ratak Tulku no
concordoucomisso,masaceitouospresentes.Rinpochedissequeocavalolhefoide
grandebenefcio,equeeleiacomelepratodososlugares.
Desde criana Rinpoche no era como as outras crianas. Todos o achavam
atrativo. Ele tinha devoo e renncia a todos os interesses mundanos. Tinha grande
compaixo e inteligncia. De seu pai aprendeu a escrita, fala, puja, atividades do
dharma e outras coisas de cr. Pela fora de sua perfeita memria ele era capaz de
aprenderquarentapginaspordia.
Com mais ou menos 15 anos, ele foi para o grande assento Karma Kagyu,
Monastrio Palpung, onde ficou sob o cuidado compassivo de Situ Rinpoche, Pema
Ongchuk Gyalpo, que o proclamou como a emanao da atividade de Jamgon
Kongtrul. Foi instrudo na prtica dos ensinamentos dos Sutras e do Mantra pelo
discpulodeJamgonKongtrul,KesongTashiChopeleoutros.
De seu lama raiz, o grande realizado mestre de meditao Norbu Tondrup,
recebeuociclocompletodetransmissesdaslinhagensKarmaeShangpaKagyu.De
Situ Rinpoche e muitos outros mestres, recebeu contnua e completamente os
ensinamentosdosCincoGrandesTesouros.Depoisdecompletaroretirodetrsanose
trsmesesnoCentrodeMeditaodePalpung,elefoiparaoMonastrioBengenem
Hor,suacasa.

710

Comeando com vinte e cinco, Rinpoche passou cerca de treze anos humanos
percorrendo em solido muitas cavernas e lugares desabitados de meditao.
Tolerando muitas dificuldades, com grande energia ele completou prticas
preliminares de purificao, e as principais meditaes do desenvolvimento e da
realizao.Afamadasuarealizaoseespalhouportodasasdirees.Depoisdissoa
pedido de Situ Rinpoche, ele voltou para ser Mestre Vajra do Grande Assento
MonastrioPalpung,ondeelepormuitosanosofereceuiniciaes,ensinamentosque
liberametransmissesorais,elecrioumuitosdiscpulosrealizados.
Rinpoche saiu em peregrinao na regio de U, Tibet Central. Ao mesmo
tempoSituRinpochePemaOngchukGyalpotambmveioemperegrinao.ordem
de Situ Rinpoche, Rinpoche ensinou as inteiras libertadoras e amadurecedoras seis
doutrinas de Niguma da (Linhagem) Shangpa Kagyu ao Grande Encarnado (Tulku)
DetentordaEscolaGelugpa,KarDorRinpoche,aLhatsunRinpocheemuitosoutros
geshes (da Escola) Gelugpa, de quem recebeu vastas oferendas feitas com grande
reverncia.
NoTemploJokhangemLhasa,Rinpochefezgrandesoferendasdeouroparaa
imagem de Shakyamuni, e realizou um grande nmero de recitaes da prece
CondutaVirtuosa.
Enquanto ele estava em peregrinao, para circumbular os locaissagradosem
U,emTsang,eemRushishi,Rinpochepermaneceunacasadeumricobenfeitorna
readeKyangtsi.Emumsonhoummeninodepelebrancaapareceuanteeleedisse,
com grande tristeza, que era Khyungpo Tsultrim Gonpo, mas que nesta poca de
Escurido ele no poderia beneficiar nem a doutrina nem os seres sencientes.
Rinpoche sonhou que em suas prprias vestes havia uma faca tigug e uma taa de
crnio.
Estaseleremoveu,deuaomenino,edisse,Sevocestiverinseparveldestes
instrumentos,vocrealizarseuobjetivo.Vocnoprecisasepreocupar.Namanh
seguinteeleviuofilhodeumafamliaqueerarealmenteidnticoaomeninonosonho.
Rinpoche disse aos pais que sem dvida este filho era um ser santo, que deveria ser
tratado com grande pureza e entrar pela porta do Dharma. Os pais ficaram muito
satisfeitoseRinpocheofereceucrianainiciaeseordenao.
Enquanto estava no assento de Jetsun Taranata, o Gandon Puntso Ling em
TsangLhaTser,Rinpocheofereceuaumagrandeassembliademongesasiniciaes,
ensinamentos,etransmissesoraisdasSeisDoutrinasdeNiguma.Elesapresentarama
Rinpochevastasoferendas.
Quando Rinpoche estava em Lhasa, Radreng Trichen e muitas outras pessoas
pediram ensinamentos espirituais profundos a ele. Mas Situ Rinpoche disselhe que
seria melhor no permanecer l. Seguindo este conselho, Rinpoche partiu na
companhiadomensageirodeSituRinpocheeretornouaKham.
Rinpoche realizou cem milhes de recitaes do mantra do Mahakala de Seis
Braos (Chakdrugpa). E ao todo, trezentas mil recitaes da prece Nobre Conduta
Virtuosa foram feitas, incluindo aquelas recitadas pelo prprio Rinpoche e aquelas
patrocinadasporeleatravsdeoferendas.Quemaravilhososfeitossoesses!
Os seres santos realizam benefcio para a doutrina e para os seres sencientes
atravs trs ciclos: O ciclo da leitura, da audio e do pensamento; o ciclo de total

711

concentrao, e o ciclo da atividade. Uma pequena parte dos ciclos de Rinpoche ns

explicamos aqui. Conseqentemente ns sabemos que as qualidades no seu fluxo de
experinciadesereconhecimentosoverdadeiramenteincompreensveis.
Massendoumyoguisilencioso,eleguardouossegredosdasuameditao,e
esses segredos ns no vimos ou ouvimos. Entretanto ns sabemos que onde h
fumaa,hfogoeondehumidade,hgua.
Em um sonho Rinpoche encontrou Senhor Buda e seus oito discpulos mais
prximos, ele ento ofereceu a Prece de Sete Ramos. Em outro sonho, ele mesmo
estava verdadeiramente transformado em Urgyen Guru Rinpoche, e de doze deusas
tsanmaeoutrasdakinisrecebeuoferendasmusicais,docescanesepreces.
Emoutrosonho,eleencontrouoJamgonKongtrulanterior,quetocouseusino
e tambor, lhe conferiu as quatro iniciaes, e finalmente se dissolveu em luz e se
absorveu em Rinpoche. Em outro sonho, ele encontrou Arya Tara e ouviu muitas
palavras de profecia dela. Em outra ocasio, em seu sonho, ele viu uma dana nas
nuvenseouviuessacano:
NascidonapartesuperiordeHor,
Entopelaexperinciameditativa
RealizandoocoraodoMahaAti,
Finalmentenolugardamorte
FalecendoemSamyes,CidadedaAreia,
Entodenovotomandonascimento
EntreDoKhamseKongbu,
Nascendocomoumfilhodemendigo
Amadurecendoeliberandomuitosseres
Entodeixandoaquelavida
Parasernascidoemumaflordeltus
NaTerraPuradoOeste,
NoSamsaranomaisnascer.

PelociclodesuaatividadeRinpochereconstruiuoantigocentrodemeditao
deJamgonKongtrulemPalpungemumafinaestrutura,feitocomdossis,tapearias
debrocado,parasisebandeirasdavitria.Elecolocoumuitodinheiroebensemum
fundoparamanterosmongesemretiro.
Para ajudar Situ Rinpoche a construir Maitreya e outras imagens para seu
templo, Rinpoche viajou por Hor arrecadando fundos, e fez grandes oferendas de
brocado,dinheiroemuitossacosdegros.Anteseuprpriolamaraz,apresentoupor
trsvezesoferendasdemandalacomabsolutamentetudooquepossua.

Enquanto no Tibet, onde quer que este lama estivesse ele construiu
milharesdepedrasmani,chortens(stupas),tsatsasegrandesrodasdeorao.Eleno
tinhaapegoegostaasuasprpriasposses.
Quando muitos tibetanos escaparam para a ndia com medo dos Comunistas
Chineses, ele estabeleceu dois centros de meditao no Buto. Ele estabeleceu cinco
centros de meditao na ndia. Ento em Sonada ele conduziu trs retiros sucessivos
em seu centro de meditao. Ele estabeleceu Naro Ling e Nigu Ling na Frana e
comeou a abrir a porta para a realizao tntrica nos pases estrangeiros domundo.
Eleestabeleceuincontveiscentrosdedharmaecontinuaaestabelecermais.

712

Ns deveramos apenas aumentar nossa confidente devoo na Bodhicitta e

atossupremosdessegrandeBodhisattva.Quemquerquetenhaokarmaeboafortuna
de ter fortes sentimentos pelo Dharma Sagrado deveria tomar os preceitos e as trs
ordenaes deste venervel e precioso Lama, e ento devotar sua vida para a
realizao.Oupelomenos,realizaroretirodetrsanosetrsmeses.Oupelomenos,
fazerumretirodealgunsanosoualgunsmesesparaobterexperinciadodharma.Ou
melhor, ao menos tomar refgio e preceitos (leigos) e a iniciao do Grande
Compassivo (Tchenrez). Se a pessoa ento pratica a meditao do Grande
Compassivo mesmo que uma vez, ento a existncia ter tido algum significado, e a
pessoavaiterrealmentealgumsignificado,apessoavaiterverdadeiramentefeitoasi
mesmaumagrandebondade.
Ento,porfavorguardemissonoseucorao.BoaFortuna!Felicidade!

EscritopelovelhohomemdenomeDezhungLungriksTulku,quefoisalvopelonctarfaladopelo
ProtetorKaluRinpoche.Possamostodosnsseressencientessermosabenoados!!!
S.E.DezhungRinpocheumtulkudaescolaSakyadoBudismoTibetano.
Traduo:PemaPuntsog/LeonardoDinizAtravsdessavirtudepossamtodososseresatingir
rapidamenteoestadodolamaperfeito.

713

714

SuaEminnciaYangsiKaluRinpoche

YangSiKaluRinpoche
Sonada2004

As qualidades iluminadas da mente deste mestre foram eminentemente

profundas e vastas, seria difcil para qualquer um mensurar sua profundidade e
extenso ... Sua Eminncia Yangsi Kalu Rinpoche, seu renascimento, que ocorreu to
rapidamente depois que sua aparncia fsica se dissolveu no dharmadatu, o fruto
perfeitamente maduro de sua vida inteiramente consagrada a prece e vontade de
serviraobudismoeatodososseres.
Ele tomou nascimento novamente na familia dos Ratak, que contou em sua
linhagem com o glorioso vencedor Karmapa Dusum Khyenpa e outros grandes
mestres de meditao. O pai desta novaencarnaoLamaGyaltsen,seusobrinhoe
servidorprximonavidaprecedente.SuameKalzangDrolkar,originriadeKurto,
aosuldoreinodoButo.
Quando esta sublime manifestao do despertar retornou por sua prpria
vontadeaestemundo,muitossinaismaravilhososforampercebidosemsonhospelos
pais durante a gravidez. A flor do seu perfeito corpo apareceu pela primeira vez na
pocadoritualmensaldeoferendasaoMahakaladeSeisBraos,Darjeling,nandia,17
deSetembrode1990(o29diado8mslunardoanodocavalofogo).
Seunascimentoocorreusemnenhumadorparaame.Nestemomento,certos
benfeitores fiis encarnao anterior sentiram uma felicidade e um bemestar fsico
nohabitual,simplesmenteaoverafacedacriana.
Seu monastrio de Sonada foi coberto por uma abbada de rcoris e se
produzirammuitossinaissignificativosemaravilhosos.Tambm,umgrandenmero
de pessoas no lugar e em outros lugares, ouviram que a sublime encarnao do seu
MestreSublimehaviarenascido.

Crescendocomopassardosdiasemeses,acrianarevelouumcarterpacfico
e disciplinado e a completa ausncia de temor. Ele encontrou em particular, muito
prazeraotocarosinstrumentosmusicaisrituaiscomoosragdungseosgyalings.Esse

715

s um exemplo de um comportamento natural, diferente das outras crianas. Todos

aqueles que o puderam encontrar notaram detalhes indicando de maneira evidente
umapersonalidadequecontrolouocaminhoanteriormente.
O Senhor dos Refgios Tai Situ Rinpoche, encarnao de Maitreya, viu sinais
conclusivos de que a criana era efetivamente a sublime encarnao do precedente
Kalu Rinpoche. Tai Situpa quis entretanto que o supremo representante dos
ensinamentos do Buddha, Sua Santidade O Dalai Lama fosse consultado para
examinaracrianapormeiosdesuavisoonisciente.
por isso que, este supremo refgioeprotetorconfirmouquenodomniode
sua pura sabedoria, a criana, ento com um ano e meio, era, sem dvida nem erros
possveis,orenascimentodeKaluRinpoche.
No dia de bom augrio, em que foi recebida no Monastrio Samdroup
Dargyeling,residnciadaprecedenteencarnaoemSonada(Darjeling,India),acarta
oficial de Sua Santidade, eu mesmo, bem como o abade, os discpulos e monges,
realizamos para a nova encarnao uma cerimnia lustral, ns oferecemos a ele as
vestimentas monsticas, um nome, e representaes do corpo, da fala e da mente do
Buddha. Depois disso, com os monges do seu monastrio frente, religiosos e leigos
vieramlherenderhomenagem.
Em Julho de 1992, a nova encarnao foi convidada a visitar os centros de
meditao fundados pelo precedente Kalu Rinpoche na Frana. Durante sua estada,
sua presena causou assombro e f na mente dos seus discpulos e bem como das
outras pessoas. Em Dezembro de 1992, indo para Bodhigaya, o local santo por
excelncia,elerealizasuaprimeiraperegrinao.Mesmosendoaindamuitopequeno,
ele participou diariamente do grande ritual de recitao da prece Aspiraes a
CondutadeSamatabhadra.
Sentado na frente da assemblia, ele tocou corretamente o sino e o damaru.
Durante a sua permanncia em Bodhigaya, ele realizou prosternaes ante as
representaes do corpo, da fala e da mente iluminados e lhes fez oferendas; ele
tambm distribuiu esmolas para os mendigos sem que ningum o tivesse ensinado a
fazelo. A alegria natural que experimentou ao realizar estes atos causou a surpresa
geral,esuscitouafporele.

25deFevereirode1993(o4diadoprimeiromslunardoanopssarogua),asede
monsticadeSamdroupDargyelingserabenoadacomabenevolentevisitadonosso
refgioeprotetorsupremo,SuaSantidadeODalaiLama,queemsuamisericrdia,vai
cortar uma mecha do cabelo superior da nova encarnao, ir lhe dar um nome e
conferirlhesuasbenos.
Depoisdissooslamas,ostulkus,osmembrosdascomunidadesmonsticasde
todas as escolas do Budismo Tibetano, os representantes dos centros de meditao
budistasdoocidenteedooriente,osmongeseosleigos,bemcomotodaaassistncia,
participaro da cerimnia perfeita e profunda de entronizao e investidura da nova
encarnao.
Este relato foi composto pelo humilde servidor de Kalu Rinpoche, conhecido
pelo nome de Bokar Tulku, que vive sob a sombra refrescante da compaixo deste
protetor.Estaspalavrassoacompanhadasdeaspiraeseoraesparaqueospsde
ltus dos trs segredos o corpo, a fala e a mente desta nova encarnao de nosso
mestre ilustre e sublime permaneam em sua sede vajra indestrutvel durante

716

inumerveiskalpas,eque,quandotiverterminadooestudo,areflexo,eameditao,
suaatividade,aexemplodavidadeseupredecessor,estendaseatoslimitesdaterra.

BokarRinpocheYangSiKaluRinpocheKhempoDnyo
072004

Aos9anosdeidade,S.E.YangsiKaluRinpochefoiparaomonastriodeBokar
RinpocheemMirikafimderealizarseusestudos.
Maistarde,comamortedeseupai,LamaGyaltsen,em1999,BokarRinpoche
tornouseseututor.

DepoisdamorteprematuradeBokarRinpocheem14deOutubrode2004,KhenpoDnyoosucedeu
comosuperiordoMonastriodeMirik.
KaluRinpocheiniciouotradicionalretirodetrsanosnoanonovotibetano,Fevereirode2005,no
MonastriodeMirik.

717

718

BokarRimpoche,nasceudeumafamliadepastoresnmadesnoTibete,nodia
15 de outubro do ano do Drago de Ferro, 1940. Foi reconhecido aos quatro anos de
idadecomoorenascimentodoanteriorBokarRimpoche,peloXVIKarmapa.Estudou
nosmonastriosdeBokareTsurpu.
EmfacedainvasochinesadoTibete,deixousuaterranatalaos20anos,exilou
se na ndia e tornouse discpulo do grande yogue emestretibetanoKaluRimpoche,
completando sob sua orientao, duas vezes o tradicional retiro de trs anos no
monastriodeSonada,ndia.
Porsuasnotveisqualidadeseprofundaeautnticarealizao,sucedeuaKalu
Rimpoche como chefe da gloriosa linhagem Shangpa Kagy, uma das oito linhagens
originaispelasquaisobudismopassoudandiaaoTibete.

Fundou em Mirik o seu prprio monastrio, prximo ao de Kalu Rimpoche,

especialmentedestinadoprticadeKalachakra.
considerado, um dos principais mestres de meditao da linhagem Kagy,
tendosidoescolhidoporKaluRimpocheparadirigiroscentrosderetirodeSonadae
por Sua Santidade, o XVI Karmapa, para dirigir o retiro de Rumtek, sede dos
Karmapas,noSikkin.
Bokar Rimpoche encarnou perfeitamente a suprema compaixo de todos os
Budas. Ser realizado, com um excelente conhecimento doDharma,dotadodegrande
doura possua um estilo direto e profundo de ensinar, abordando os assuntos mais
complexos com clareza e simplicidade e assim, garantia uma transmisso pura do
Dharma,dandoacadaumomelhorquepodiareceber.

719

Desde o falecimento de Kalu Rimpoche, em 1989, assegurou a continuaoda

transmissodatradioespiritual,atravsdeensinamentosdadosduranteviagensao
Ocidenteedeseminriosnandiade1991at2004.
Assegurou a formao do jovem Kalu Rimpoche desde seu reconhecimento
comorenascimentodeKaluRimpoche.
Infelizmente, Bokar Rimpoche nos deixou em agosto de 2004, e estamos
aguardandooprontorenascimentodeSuaEminncia.

720


KhempoDny
KhempoDnyRinpoche,omaisprximodiscpulodeBokarRinpoche,que
porsuavezreconhecidoatualmentecomooprincipalmestredemeditaodaordem
Kagyupa.Osdoislamasdesenvolveramumarelaomuitoestreitadesdesuainfncia,
enuncaseafastaramdesdeento.
Em sua biografia (A Vida de Bokar Rinpoche), Bokar Rinpoche consagrou um
captuloaoKhempo,noqualnosbaseamosparaapresentlo.
AssimcomoBokarRinpoche,KhempoDnyRinpochenasceunosaltosplats
de clima muito hostil que se estendem sobre o oeste do Tibete, em 1943, trs anos
depois daquele que se tornariaseumestre.Desuafamliahaviamsado,nopassado,
vrios grandes lamas, particularmente dois eruditos: Mendong Tsampa Rinpoche, ao
qualsedevemvriosdetratados,eSourouKhempo.
Seuspaiserampessoasdeextremapobreza,apontodelhesserdifcilgarantira
subsistnciadeseustrsfilhos.ComosefazianessescasosnoTibete,preferiramdeix
losnomonastrio,escolhendoodeBokarRinpoche,quenoficavalonge.Khempoera
omaisvelho.Deviater,napoca,dozeanos.
Nomonastrio,ascrianasnotinhamquemseocupassedelasnemtinhamum
quarto. noite, dormiam no cho mesmo, muitas vezes junto aos cachorros, para se
aquecer.
Bokar Rinpoche e seu tutor, Lama Teundroup Tachi, moravam no mesmo
cmodo. A cada noite, Lama Teundroup Tachi preparava, no fim da refeio, um
tchambou, ouseja,umabolademassaespremidamo,imprimindolheamarcados
dedos, e que era jogada do lado de fora, consagrada aos espritos. Khempo tinha to
poucooquecomerqueespreitavaomomentoemqueLamaTendroupTachilanavao
tchambou,precipitavaseparapegloefugiaparacomlo.
NyerpaTratcheu,oadministradordomonastrio,logoreparounaquelemenino
topobre,eseapiedoudele.SugeriuaBokarRinpochecolocloaserviodoladrang(a
residnciadolama),paraque,emtrocadeseutrabalho,recebesseoquecomereoque

721

vestir. O jovem monge tornouse ento servidor no ladrang, encarregado, de acordo

comasnecessidades,detarefasvariadas:cozinha,manutenodofogo,supervisodos
carneiroseiaquesetc.
Ele no sabia ler muito bem, mas manifestava um forte desejo de aprender.
Alguns achavam que no conseguiria, ou que isso no lhe serviria de nada, mas ele
insistiu muito. Finalmente, oprprioBokarRinpochecomeoualheensinarasletras
doalfabetoeviuqueeleasassimilavacomgrandefacilidade.Rapidamente,ojovem
comeou a ler os textos e conseguiu compreender seu sentido. Sua inteligncia se
revelouextremamenteviva.
ElecompreendiaimediatamentetudooqueBokarRinpochelheexplicava.Sua
sede de saber era to ardente que, sempre que tinha um momento livre, aproveitava
parapegarumlivroeestudlo,egravavaumaquantidadeenormedecoisasdecor.
Toda vez que via uma nova obra, queria lla. Ao contrrio da maioria das crianas,
no havia nenhuma necessidade de forlo para que estudasse. Era preciso, ao
contrrio,refrelo,poistinhaatendnciadenegligenciarseutrabalhoparasatisfazer
seudesejodeconhecimento.
Chegando ndia na companhia de Bokar Rinpoche, depois de muitas
dificuldadesdecorrentesdafugadoTibeteedosprimeirostemposdeexlio,Khempo
Rinpoche freqentou ento a escola tibetana de Darjeeling, durante cinco anos.
Estudavaotibetanoclssicodostextos,otibetanooraleoingls.Obteveacadaanoo
primeiro lugar nos exames finais. Em seguida, foi para a universidade tibetana de
Benares,ondeseguiuumciclodenoveanosdeestudos,saindo,maisumavez,comoo
primeirodaturma.
Recusando em seguida um convite, em virtude de seus resultados brilhantes,
para ocupar um bom cargo em Dharamsala, a sede do Dalai Lama e do governo
tibetano no exlio, Khempo Rinpoche preferiu juntarse a seu precioso mestre, que
terminavanapocaumretiroemSonada,nomuitolongedeDarjeeling.
Desde ento, continuou a assistir Bokar Rinpoche, agora estabelecido no
monastrio de Mirik, em todas as suas tarefas: formao dos monges e lamas do
monastrio,ensinamentosparaosocidentais,realizaoderituaisetc.Amantetantoda
prticaquantodosestudos,eleconsagragrandepartedeseutempomeditao.

722


TheXIITaiSitupa

The lineage of the Tai Situpas is traced to one of the main disciples of the
Gotama Buddha, the Bodhisattva Maitreya. Since that time there have been a
successivechainofincarnations,whoseachievementsarerecordedinSanskrit,Chinese
andTibetanannals.Adirectlineagethatcontinuestothepresentday.
The Tibetan incarnation Chokyi Gyaltsen 13771448), became the first to bear
thetitleTaiSitu.ThetitlewaspresentedinChinabytheMingEmperor,YungLo,in
1407, and though the full title is lengthy it may be shortened to Kuang Ting Tai Situ
which essentially means, far reaching, unshakable, great master, holder of the
command.

TheEmanationsLineageoftheTaiSitupas
sherabling.org

1.ChokyiGyaltsen(13771448)
2.TashiNamgyal(14501497)
3.TashiPaljor(14981541)
4.ChokyiGocha(15421585)
5.ChokyiGyaltsenPalzang(15861657)
6.MiphamChogyalRabten(16581682)
7.NaweNyima(16831698)
8.ChokyiJungne(17001774)
9.PemaNyingcheWangpo(17741853)
10.PemaKunzangChogyal(18541885)
11.PemaWangchukGyalpo(18861952)
12.PemaDonyoNyingche(1954present)

723

724

12thSituRinpoche

PemaDhonyNyinche(1954)

The great lama Chokyi Gyaltsen (13771448) was the first to bear the title Tai
Situ,whichmeansfarreaching,unshakable,greatmaster,holderofthecommand.
Thecurrent,TwelfthTaiSitupawasbornin1954toafamilyoffarmersinthe
PalyuldistrictoftheDergeKingdom.Hewastraditionallyrecognizedandenthroned
atPalpungMonasteryattheageofeighteenmonths.
Whenhewassixyearsold,politicalconditionsforcedhimtoleaveTibetwith
onlyafewattendants.HetraveledtoBhutanfirstandthentoSikkim,wherehejoined
theSixteenthKarmapawhohadalsocomeoutofTibet.Afterrecoveringfromillness
andexhaustion,TaiSitupawenttoliveatthenewlyconstructedRumtekMonasteryin
Sikkim,thenewseatoftheSixteenthKarmapa.
He received his formal religious training under the guidance of the Sixteenth
Karmapa,until1975,whenattheageoftwentytwo,heassumedhisowntraditional
responsibilities. He established his first monastic project, called Sherab Ling, at the
requestofhisTibetanfollowerswhohadsettledinnorthernIndia.
In 1980, Tai Situpa made his first tour to European countries at the request of
Buddhistorganizations.Sincethen,hehastraveledwidelyinNorthAmerica,Europe
and Southeast Asia lecturing on Buddhist philosophy and meditation. He founded
MaitreyaInstitutein1984inresponsetoWesterninterestinmulticulturalactivityand
spirituality. Tai Situpa visited his homeland, Tibet, in 1984, for the first time since
fleeingthecommunistinvasion.Duringhisvisit,heordainedmorethan2,000menand
women and presented to the Chinese authorities a plan for the rebuilding,
preservation,andpropagationoftheTibetanBuddhistculture.
His Eminence was instrumental in the identification and enthronement of His
Holiness Ogyen Trinley Dorje, the Seventeenth Gyalwa Karmapa, head oftheKarma
KagyuLineage.Currently,HisEminenceisinvolvedintheadvancementofinterfaith
andinterculturalhumanitarianeffortsaroundtheworld.
KhentinTaiSituRinpocheisanemanationofthefutureBuddha,Maitreya.

725

The12thTaiSitupa

The current and twelfth Tai Situpa, Pma Tny Nyinj, was born in 1954, in
theTibetanyearoftheMaleWoodHorse,inthePalyuldistrictofDrg,EasternTibet,
toafarmingfamilynamedLiu.
His birth was accompanied by auspicious signs associated with the birth of a
high incarnate lama. He was recognised as the Situ reincarnation by the sixteenth
Karmapa.
TheKarmapawasvisitingBeijingwiththeDalaiLama,aspartofadelegation,
whenhebecameawareoftheimminentbirthofthetwelfthTaiSitupa.
Hecomposedaletterinwhichhegaveacleardescriptionoftheidentityofthe
parents and their place of residence, and that letter, coupled with the unmistakable
signssurroundingthebirthandunusualphysicalphenomenasuchasarainbowinside
thehouseandharmlessearthtremors,enabledanaccuraterecognitionofthecurrent
incarnation.
At the age of eighteen months he was escorted to his monastic seat, Palpung
Monastery, to be enthroned there by the Karmapa according to tradition. When
politicalhostilitiesbecameacuteinEasternTibethewastakentotheKarmapasmain
monastery, Tsurphu, near Yangpachen in Central Tibet, where he performed his first
RedCrownCeremony,apracticethathasbecomeatraditionsincethefifthTaiSitupa
receivedtheRedSituCrownfromtheninthKarmapa,WangchukDorje.
He stayed in Tsurphu Monastery for one year. At the age of five he left Tibet
with his attendants for Bhutan, where King Jigme Dorje and the Queen Mother had
beendisciplesofthepreviousSitupaPemaWangchok.
He then went to Sikkim, where he lived in Gangktok until he fell ill with
tuberculosis,atwhichtimehemovedtoDarjeeling,wherehecouldbeclosetomedical
facilities.
AfterhisrecoveryhereturnedtoSikkim,thistimetoRumtekMonastery,where
heremainedunderthecareoftheKarmapaandreceivedhisformalreligioustraining
underhisguidance.

726

PartTwo
As a child the present Tai Situpa, formerly head of great monasteries, had to
struggletosurvivewithhisfewattendants,allsuddenlyrefugeesinIndia.Heandhis
three monks barely scraped by until an American relief organization provided a
sponsorfortheyounglama.
NolaMcGarry,hisAmericanfostermother,contributedtohissupportwhilehegrew
upandalsoencouragedhimtolearnEnglish,bothinherlettersandbysendinghim
books to study. She did not meet him until I980, during his first teaching tour in
America.
At the age of twentytwo, 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. With the blessing and encouragement of the Karmapa, he
leftSikkimforHimachalPradesh,aHimalayanstateinNorthernIndia.Therehehad
tents set up on some forested land in the hills near Palampur, close to the Tibetan
communityofBir,andbeganconstructionofSherabLingMonastery.
Forfiveyearsthemonasterygrewslowly.Alongwiththemonkscameasmall
group of Western students, some of whom sponsored the construction of retreat
houses on the land, where people could engage in serious meditation practice under
theTaiSitupasdirection.HemadehisfirstvisittotheWestinI981,whenhetaughtat
Samye Ling Tibetan Centre, Scotland. He returned for his first teaching tour of
America in I982, having beenthereinNovemberofI98Iatthetimeofthepassingof
the sixteenth Karmapa, near Chicago. He also toured Southeast Asia. Since that time
hisactivitieshavebeendividedbetweeninternationalteachingtoursandhisownquiet
monasteryinthehillsofHimachalPradesh.
Besides his role as a Buddhist monk, teacher, and abbot, Situ Rinpoche is a
particular commitment to world peace, which resulted in I989 in his Pilgrimage for
Active Peace, involving religious leaders and humanitarians around the world in the
effort to evolve practical means by which individuals can actively contribute to
developinginnerandouterpeaceforthemselvesandothers.Hisconcerntosharethe
principles of Buddhism with others led him in I983 to found Maitreya Institute, a
forum where different approaches to spiritual development can be explored and
shared through the arts as well as through philosophy, psychology, art healing,
withoutsectarianorreligiousbias.
Intheearly1990s,theTaiSitupadiscoveredthatanamuletgiventohimbythe
16th Karmapa contained the letter revealing hisnewincarnation.TheSitupaensured
thatthenewKarmapawasproperlyfoundandhe,alongwiththeGoshriGyaltsabpa,
wenttoTibetin1994togivefirstpreceptstothenewKarmapaandenthronehimathis
traditionalseatofTsurpu.
TheTibetannamthar,orbiographyofanincarnatelama,containsthehistoryof
thesubjectslineageofincarnations,becausethecurrentincarnationisseenasthesame
enlightenedentity,thoughheisinhabitingadifferentbody.TheTaiSitupaistwelfthin
alineofincarnationsthatspansoverathousandyearsandwhosehistoryisintegralto
the religious and scholastic development in Eastern Tibet, particularly Kham, where
hislargemonasticseat,Palpung,islocated.

727

PartThreeHistoryoftheSitupaLine
ThehistorygoesbacktobeforethetitleofTaiSitupawasbestoweduponthis
line of tulkus, to the time of the Indian mahasiddhas, or great accomplishers, who
gained renown for their sanctity, often accompanied by miracles. According to
tradition,theTaiSitupaisanemanationofthebodhisattvaMaitreya,whowillbecome
the next Buddha, and who has taken form as numerous Indian and Tibetan yogins
sincethetimeofthehistoricalBuddha.
The mahasiddha mentioned in the biographies as such an emanation is
Dombipa, king of Magadha, disciple of Virupa. He was a saintly man who practised
tantrasecretlyfortwelveyearsbeforeheabdicatedinfavourofacontemplativelifein
thewilderness.AnotherincarnationwasDenmaTsemang,oneofthetwentyfivemain
disciplesofPadmasambhava,whowasnotedforhisphenomenalmemory.
OneofthefirstTibetanincarnationsofsignificancewasMarpa(101297)who,
as previously mentioned, studied in India, returning with the lineage transmission
from Naropa and others, as well as with texts for translation. He made three trips to
Indiainall,andhisbiographyisofgreatinteresttomodernpractitionersofBuddhism.
He was a family man and a farmer, cantankerous by all accounts, who experienced
suchvicissitudesoflifeastheuntimelydeathofabelovedson,butwhomanagedto
includescholasticismandfruitfulpracticeintohislaymansroutine,withtheassistance
ofhisexceptionalwife,Dagmema.
TheincarnationofDrogonRechen(II48I2I8)establishedthelinkbetweenthe
linewhichbecametheTaiSitupasandtheKarmapas,alinkwhichexiststothisday.
Drogon Rechen was one of the principal students of the first Karmapa, Dusum
Khyenpa, and since that time these two high incarnate lamas have maintained a
continuous gurudisciple interrelationship, which has been instrumental in the
continuityofteachingsandpracticesoftheKarmaKagyu.Ithasbecomeacustomfor
theKarmapatorecognizetheTaiSitupaandbecomehismainteacher,andfortheTai
SitupatorecognizetheKarmapaandtransmittheteachingsbacktohim.
Two other incarnations as yogins of considerable attainment, Yeshe Nyingpo
andRingowa,followedtheincarnationasMarpa.YesheNyingpowasadiscipleofthe
extraordinary second Karmapa, Karma Pakshi. Another incarnation was a Chinese
emperorwithunusualspiritualpowerwhosenamewasTaiTsu,whowasthedisciple
ofthefifthKarmapa,DezhinShekpa.Hewasclairvoyantandwasabletoperceivean
ornamentontheheadofhisteacherthatcouldnotbeseenwithordinarysight,sohe
badacrownfashionedthatresembledwhatheperceived.
He presented the crown to the Karmapa to wear so that more people could
becomeawareofitandbenefitfromseeinganouterrepresentationoftheinnercrown
symbolizing advanced realization. This offering was the beginning of the traditional
Black Crown Ceremony, which the Karmapas are noted for, and which they have
performedupuntilpresenttimes.

728


ThefirstTaiSitupa

ChokyiGyaltsen(13771448)

The first Situ Tulku, Chokyi Gyaltsen, was born in the firehog year in the region of
Karma Gon. He became a disciple of Deshin Shegpa, the fifth Karmapa, and from him he
receivedtheempowermentsandteachingsoftheMahamudrainthecompleteform.Heperfected
theteachingsandtraveledtoChinawiththeKarmapa.
TheChineseEmperorTaiMingChen(YungLo)conferredthehonorifictitleKenting
NayaTangNyontseGeshetseTaiSitupaonhimaswellasacrystalsealandothergifts.
Hespentmostofhislifemeditatingincavesandwasagreatlama.

Chokyi Gyaltsen (1377I448) was the first incarnation to bear the title Tai Situ,
conferreduponhiminI407bytheChineseemperorYungLooftheMingDynasty.The
complete title as it was given in Chinese is quite lengthy and is often shortened to
Kuang Ting Tai Situ, which conveys the gist of it and is translated far reaching,
unshakable, great master, holder of the command. Chokyi Gyaltsen was a close
disciple of the fifth Karmapa and was appointed by him to the position of head
instructorofKarmaGon,theKarmapaschiefmonasteryatthetime,locatedinEastern
Tibet.

729


ThesecondTaiSitupa

TashiNamgyal(14501497)

The second Tai Situpa, Tashi Namgyal, was born in the ironhorse year into a royal
familyinTibetandwasrecognizedbyTongwaDonden,thesixthKarmapa,whoenthronedhim
and gave him the complete teachings. He was an excellent Lama and became the companion
tutor to Chodrak Gyamtso, the seventh Karmapa. He visited many parts of Tibet, giving
teachingsandempowerments.
VeneratedbytheChineseEmperors,thereweremanyauspicioussignsathispassing.

The second Tai Situpa, Tashi Namgyal (I4501497), was recognized and
enthronedbythesixthKarmapa,wholatergaveKarmaGonMonasterytohim.Karma
Gon(c.II85)wasknownforitslibrary,whichcontainedmanySanskrittexts,aswellas
fortheexquisiteartthatembellishedit.
UntilitsrecentdestructionitprovidedauniqueexampleofthebestofTibetan
caning,sculpture,painting,andscholarship.ItwastheoriginalseatoftheKarmapas,
foundedbythefirstKarmapa,DusumKhyenpa(III01193).

730


ThethirdTaiSitupa

TashiPaljor(14981541)

ThethirdTaiSitupa,TashiPaljor,wasbornintheearthhorseyeartoafamily
descendedfromthekingsofTibet.HewasrecognizedandenthronedbytheseventhKarmapa
andfromhimhereceivedthecompleteteachings.Heresumedtheresponsibilitiesofthelineage
ofTaiSitupasatKarmaGonmonastery.TheKarmapaChodrakGyatso,saidthatheandSitu
Tashi Paljor were inseparable. The Tai Situpa found and enthroned Mikyo Dorje, the eighth
Karmapa.
HereceivedgoldentabletsfromtheemperorofChinawritteninsilkoffivecoloursand
infivelanguagespraisinghiswisdomandabilities.
Hepassedawayaged43atKarmaGon.

731

ThefourthTaiSitupa

ChokyiGocha(15421585)

ThefourthTaiSitupa,ChokyiGocha,wasborninTseChunearSurmanginthewater
tigeryear.HewasrecognizedandinstalledbyMikyoDorje,theeighthKarmapa,fromwhomhe
receivedalloftheteachings,andwholateracknowledgedtheTaiSitupaasadiscipleidenticalto
himself.Hebecamerenownedforhisknowledgeandinsight.
He recognized and enthroned Wangchuk Dorje, the ninth Karmapa, and passed away
aged45inthewoodbirdyear.Thereweremanyauspicioussigns.

The third Situpa, Tashi Paljor (I498I54I), and the fourth Situpa, Chokyi
Gocha(I5421585),continuedthebeneficialworkatKarmaGonandothermonasteries
withinitssphereofinfluenceinEasternTibet.SituTashiPaljordiscoveredtheeighth
Karmapa, Mikyo Dorje (I5071554), and was one of his principal teachers. He in turn
becametheteacherofthefourthSitupa.
ChokyiGyaltsenPalsang(I586I657),thefifthTaiSitupa,wasdistinguishedby
the ninth Karmapa, Wangchuk Dorje, who bestowed upon him the Red Crown in
acknowledgmentofhishighlevelofspiritualaccomplishment.
The fifth Situpa built the large Yermoche Monastery and added to several
existingoneswhiletheKarmapawasawayinChina.

732


ThefifthTaiSitupa
ChokyiGyaltsenPalzang(15861657)

ThefifthTaiSitupa,ChokyiGyaltsenPalzang,wasborninthemalefiredogyear.He
was recognized by Wangchuk Dorje, the ninth Karmapa, and from him received all of the
teachings.TheKarmapaproclaimedSituChokyiGyaltsenPalzangtobeinseparablefromhim
and he was presented with the Red Crown radiant with gold, known as The Crown That
LiberatesonSight,bytheKarmapainrecognitionofhisspiritualattainments.Herenovated
KampomonasteryandbuiltYerMoCheTemple(with160pillarsinthemainassemblyhall)at
KarmaGon.
HetraveledtoJangSadamattheinvitationoftheking.Hepassedawayinthefemale
firebirdyearamidstmanyhighlyauspicioussigns.

733


ThesixthTaiSitupa

MiphamTrinleyRabten(16581682)

The sixth Tai Situpa, Mipham Trinlay Rabten, was born in Mesho, Dege to Kunga
Phuntsok & Pundo. He was recognized and enthroned by Choying Dorje, the tenth Karmapa
who passed all of the teachings to him. He studied at Tsurphu and Karma Gon monasteries
where he impressed everyone with his great learning and insight. He made many predictions
abouthisfutureincarnationstoAluPaljor.Heperformedthemiracleofhanginghisrobesand
rosaryonasunbeamandleftmanyofhisfootprintsonstonesandrocks.
ThesixthTaiSitupawasagreatSanskritscholar,astrologer,doctorandafinepainter.
Many beautiful thangkas were made by his hand, and he also composed the Sung Bum a
compendium of all knowledge. When trouble broke out in central Tibet he went with the
KarmapatoRiwoChaGanginChinawherehepassedaway.
Thereweremanyhighlyauspicioussignsatthattime.Hisdiscipleswerenumerous.

Situ Mipham Chogyal Rabten (I6581682), the sixth Tai Situpa tulku, was a
yogi credited in the texts with miracles that seem fanciful to the modern materialist
mind,suchashangingprayerbeadsfromasunbeamandleavingfootprintsinrocks.

734


TheseventhTaiSitupa

LeksheMawaiNyima(16831698)

TheseventhTaiSitupa,LeksheMawaiNyima,wasbornthesonoftheRoyalfamilyof
Ling.HewasimmediatelyrecognizedasthereincarnationoftheTaiSitupaandwasnurtured
spirituallybytheeleventhKarmapaYesheDorje.
Hepassedawayveryyounghavingreceivedtheessenceoftheteachings.

TheseventhTaiSitupa,MaweNyima(16831698),wasthesonofthekingof
Linganddiedatanearlyage.

735


TheeighthTaiSitupa

SituChokyiJungne(17001774)

The eighth Tai Situpa, Chokyi Jungne, was born in the province of ALu Shekar at
Ataru.HisfatherwasNgawangTseringandhismotherTranguma.Attheageofeightyearshe
was recognized according to predictions left by Karmapa Mikyo Dorje, by Terton Sangye
Lingpa,TakshampaMingyurDorjeandbytheeighthShamarChokyiDondrup.Hewastaken
to Tsurphu monastery for his enthronement and he received all the teachings and
empowerments and studied philosophy and medicine from Karmapa Jangchub Dorje, Shamar
Rinpoche,andRigzinTsewangNorbu.OntheseventhdayofthethirdmonthInthefemalefire
sheepyear(1727),hefoundedthegreatPalpungmonasterynearDergeinEasternTibet.
He also built and restored countless other monasteries throughout his life. He visited
Nepal on pilgrimage and was highly honoured there. Once, after a debate with Pandita Jaya
MangolaofKashmir,itwasproclaimedthathemusthavebeenblessedbytheLordShiva,since
that was the only way he could have achieved such insight and learning. The Tai Situpa
returned to Tibet and taught throughout the land. He translated many texts from Sanskrit,
includingprayerstoTara.Allthepreciousteachingshepassedontohismanydisciples.Healso
visited China at the invitation of the Emperor Chien Lung (17351796) and was highly
honoured.
Hewasacknowledgedasasupremescholarwhohadnoequalinthefiveknowledgesand
an unsurpassed artist responsible for the creation of a whole new tradition of painting. (The
paintings illustrating the present and previous Tai Situ incarnations and emanations in this
websitewerepaintedbyhimandisasupremeexampleofhisnewGadrischoolofpainting).He
found and recognized the 13th Karmapa Dudul Dorje and new Shamarpa, and imparted the
completelinagetothem.ItissaidthathislimitlessactivitieswereequaltothoseofNagajunas
in India. It was also a common saying at the time; that if all of the other Kagyu monasteries
cametogether,theiractivitywouldntbeequaltothatofSituChokyiJungne.Whilemeditating
in the lotus posture of a Buddha he passed away and it was observed that his heartregion
retainedheatforsevendaysandtherewasastrongsmellofincenseeverywhere.Hisforemost

736

disciples were the thirteenth Karmapa, the tenth Shamar Tulku, Drukchen Trinley Shingta,
Drigung Chokyi Gyalwa, Pawo Tsuklak Gyalwa, Drubtop Choje Gyal, Khamtrul Chokyi
Nyima,andLotsawaTsewangKunchab.

Of all the incarnations, that of the eighth Tai Situpa, Chokyi Jungne (I700
1774), may well be the most extraordinary to date. He was a sage of great insight, a
Sanskritscholar,adoctor,andaninnovativethangkapainter.Evenasachildhewasa
brilliantscholarandknownforhisabilitytoaccuratelypredictfutureevents.In1727
befoundedPalpung,themonasteryinDegethatwassubsequentlytheseatoftheTai
Situpas.HewasinvitedtoChinawiththetwelfthKarmapa,ChangchupDorje,buthe
remainedbehindtolookafterthemonastery.
When the Karmapa and the eighth Shamarpa died within a few days of each
other in China, Situ Chokyi Jungne was left with the responsibility of the Karmapas
monasteriesinadditiontohisown.HebecametheteacherofthethirteenthKarmapa,
DundulDorje,oftheninthShamarpa,andofTenpaTsering,thekingofDege.Withthe
patronage of the Dege king, who had asked him to revise the Kangyur and the
Tengyur,theeighthTaiSitupasetuptheDegePrintingPressatLhundrupTeng.Texts
printed there were ofsuchexcellentqualitythattheyhavebeenreprintedinmodern
facsimile editions, with copies residing in Tibetan archives throughout the world. He
was a linguist who taught in Sanskrit, Nepali, and Chinese, and his text on Tibetan
grammar is still in use today. The eighth Tai Situpa traveled widely in Tibet, Nepal,
and China. He composed numerous texts on astrology and medicine, and he
establishedstylesofdrawingandpaintingthatwerelaterdevelopedandpassedonby
his students. Palpung Monastery itself became one of the most important monastic
centers in Tibet, and it developed a unique scholarly and artistic tradition which
radiated to subsidiary monasteries in places as far flung as Shitzang, Yunnan,
Chinghai, and Szechwan. With the Dege kings sponsorship he established many
monasteriesbesidesPalpung.
SituChokyiJungnewasanoutspokencriticofthehypocrisyandgreedthatwas
rampantinsomemonasteriesatthetime.Hedeploredthosewhoviolatedtheirvows
and sacrificed compassion in favour of exploiting others for gain or fame. He
characterized them in one poem as charlatan gurus who attain the siddhi of the
fourteen root downfalls and sow the seeds of hell without purpose. He was an
inspirationtohisstudents,anumberofwhombecamemastersintheirownright.He
predictedthedetailsofhisnextincarnationbeforehepassedaway.

737


TheninthTaiSitupa

PemaNyingcheWangpo(17741853)

The ninth Tai Situpa, Pema Nyingche Wangpo, was born in Yilung, near Derge in
Kham, Eastern Tibet in the year of the woodhorse. He was recognized by the Karmapa and
PawoRinpoche,whohadreceivedapredictionfromGuruRinpocheinavision.Attheageof
five years he was formally enthroned and received all of the teachings of the lineage from
Karmapa Dudul Dorje, Shamar Chodrup Tenzin, and Dzingar Dorje Trakpa amongst other
accomplishedmasters.
He renovated Palpung monastery and made countless precious offerings to many
monasteriesofalltraditions.HebecametherootlamatothefirstJamgonKongtrulRinpoche,
Khyentse Wangpo Rinpoche, and Chokling Rinpoche, amongst others. He started the Rime
(nonsectarian) movement in Tibet, that was firmly established by his disciples. His life of
freedomdemonstratedgenuinegreataccomplishment,andheexertedagreatspiritualinfluence
onthepreciousdoctrineofthepracticelineage.
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. At the age of 61 years he
entered the retreat centre at Palpung, Drubgyu Samtenling, and practised the teachings for
eighteenyears.
Attheageof79hepassedaway.Atthattimetheskywasfilledwithrainbowsandthere
weremanyotherhighlyauspicioussigns.

The ninth Tai Situpa, Pema Nyinje Wangpo (I7741853), mastered scholarly
disciplinesatanearlyage,anditwasunderhisinfluenceinthestimulatingintellectual
climate of Palpung that a renaissance of Buddhist thought was precipitated. He
recognized the innate greatness of the child who was to achieve renown as Jamgon
KongtrulLodroThaye,theprimarygeniusofthenineteenthcenturyrenaissancenow
called the Rime, or nonsectarian, movement. Jamgon Kongtrul Lodro Thaye (I813
1899)wasoneofthetrulymagnificentscholarsinthehistoryofTibet;hecalledupon
hisprofoundknowledgeofalltraditions,fromtheBonfamilyintowhichhewasborn
to the other lineages he later studied. Situ Pema Nyinje had the ability to recognize

738

geniusandfosterit,andhedidsowithoutmakingsectariandistinctions,whichwere
alltoocommonatthetime.Asaresulthewassurroundedbysomeofthefinestminds
of his age. He was one of the main teachers of the fourteenth Karmapa, and he was
closelyassociatedwiththeyogiChogyurLingpaandJamyangKhyentseWangpo,who
becameimportantfiguresinboththeNyingmapaandKagyupatraditions.
TheninthSitupaspentthelastthirtyyearsofhislonglifeinretreat,duringwhichtime
heoftenamazedhismonksathisseemingomniscienceinmanagingmonasteryaffairs
from his seclusion. One story is told about how he admonished a monk to stop
drinking,muchtothemonkssurprise.Themonknaturallythoughthisweaknesswas
wellhidden,atleastfromtheheadlamawhowasholedupinstrictretreat.

739


ThetenthTaiSitupa

PemaKunzangChogyal(18541885)

Intheyearofthewoodtiger,InTangLhasland,MyemanationSamantabhadra,Guide
ofbeings,willappear.ThetenthTaiSitupa,PemaKunzangChogyal,wasborninNamtsoin
Chang,neartoalake,inthemalewoodtigeryear.Hisformalenthronementwasperformedby
thefourteenthKarmapa,TegchogDorjeandthefirstJamgonKongtrulRinpoche,LodroThaye.
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, descended the Heavens Ladder at the retreat centre on horseback,
androdeanuntamedhorsefromDergetoPalpungintwohours.
Manypersonsfoundflowersinthehorseshoofprints;itissaidthatKhyentseRinpoche
hassomeoftheseinhispossession.InDenkokonepersonleadingawildbullmetTaiSitupaon
theroad.Heremarked,Dontkeepthatbullofyours!Themanignoredhimthinking,What
wontsuchawildmonksay.
Laterthatbullkilledtheman.OncewhentravelingtocentralTibet,thepartycametoa
river swollen by the monsoon rains. Everyone said that it would be impossible to cross and
began to pitch their tents. Tai Situpa gave everyone a fierce scolding and all of the persons
enteredthetorrentandreachedthefarsidewithoutincurringanyharmwhatsoever.
Such stories about Pema Kunzang were common, but still he was criticized as being
the wild Situ. In response to this one of his spiritual masters, Jamyang Khyentse Wangpo
praisedhimsaying,HeisreallythepreciousmasterfromOddiyana[GuruRinpoche]inthe
flesh.
Althoughhewasgenerallygiventowildbehavior,suchaswearingmasks&costumes,
drinkingalcohol,competinginhorseracesandshootingrifles,hescrupulouslyavoidedsexual
relations because all of the Tai Situpas have appeared only as holders of pure monastic
discipline.
HespentthewholeofhislifeperfectingtheKagyuteachingsandbecameaSiddha.He
leftmanyofhisfootprintsonrocksandwasabletowalkupsheermountainfaces.Attheageof
32intheyearofthewoodbirdhepassedaway.Therewerenumeroushighlyauspicioussigns.

740

Situ Pema Kunsang (18541885), the tenth Tai Situpa, was recognized and
enthroned by his former illustrious students, the fourteenth Karmapa and Jamgon
Kongtrul Lodro Thaye. He spent his relatively short life as a yogi who developed
extraordinarypowersthroughhismeditationpractices.

TheEleventhTaiSitupa,

PemaWangchukGyalpo(18861952)
OnoccasionofhisvisittotheKingdomofBhutan
attheinvitationofHisMajestyKingJigmeWangchuk,in1936.

TheeleventhTaiSitupa,PemaWangchukGyalpo,wasborninthemalefiredogyearin
Lithang.Thereweremanyunusualandhighlyauspicioussignsatthattime.
The predictions of the Gyalwa Karmapa concerning his rebirth were found to be
absolutely accurate. At the age of four years he was recognized by Karmapa and taken to the
greatPalpungmonastery.
FromKhachabDorje,thefifteenthKarmapa,hereceivedordinationandteachings.The
secondJamgonKongtrulRinpochealsotaughtandbestowedmanyempowermentsonhim.Situ
Rinpoche later recognized the sixteenth Gyalwa Karmapa, Rigpai Dorje, and performed his
enthronementandordination.
He transmitted the complete teachings to him and bestowed all the initiations,
explanations and empowerments. At about the age of fifty he visited the great Surmang
monastery,andthereperformedmanymiracles.
He passed the rest of his life partly in meditation and partly giving teachings to his
manydisciples.
Attheageof67hepassedawayamidstmanyauspicioussigns.

741


HisHolinesstheSixteenthKarmapa,andSituPemaWangchukGyalpo,
togetherwithhighrankingreincarnatelamasofPalpung
ontheoccasionofHisHolinesssvisittoPalpungMonasteryin1937.

The eleventh and immediately previous Tai Situpa, Pema Wangchok Gyalpo
(1886I950), was another incarnation with the reputation of tremendous power and
productivity.Hewasevidentlyquiteacharacteraswell.
Peoplearestillaroundwhorememberhim,andsomerecountanecdotesabout
his tough and relentless discipline. He expanded Palpung Monastery, which by his
timewasthecenterofadministrationforthespiritualandtemporalneedsofthirteen
monastic estates in different provinces of Central and Eastern Tibet. His
representatives were sent to each of those communities to handle administrative and
religiousaffairs.
Hehimselftraveledconstantlytoteachandrefineconductanddisciplineinthe
180monasteriesunderhiscare.Hewasheldinawebyeveryone,duetohisreputation
as a stickler on monastic propriety who had no qualms about delivering beatings to
offenders.
He recognized the sixteenth Karmapas incarnation without benefit of seeing
thefifteenthKarmapaspredictiveletter,whichhadbeenspiritedawayafterthelatters
deathbyanabscondingmonkwhowasafraidofSituPemaWangchok.Whentheletter
was finally recovered, it confirmed that the tulku recognized by the Tai Situpa was
correct,supportingeverydetail.
TheeleventhSitupawasthemainteacherofthesixteenthKarmapa.

742


ThetwelfthTaiSitupa

PemaDonyoNyingcheWangpo
(1954present)

ThetwelfthTaiSitupa,PemaDonyoNyingcheWangpo,wasborninthemale
woodhorseyear(1954)inthePalyulDistrictoftheKingdomofDerge,toafamilyof
farmers.Thedetailsofhisbirthwerecompletelyinaccordancewiththepredictionof
thesixteenthKarmapa.
He was later taken to Palpung monastery and at eighteen months was
enthronedtherebythe16thGyalwaKarmapa.Atthistimeitwasacknowledgedthat
heclearlyrecognisedhisoldattendantsanddisciples.

When he was 6 years old the political conditions forced him to leave Tibet,
travelling first to Bhutan, and later joining the Gyalwa Karmapa, his spiritual master
andsupremeheadoftheKagyulineage,inRumtekMonastery,Sikkim,India.
HereceivedhisformalreligioustrainingfromtheGyalwaKarmapaandmany
otherteachersunderhisguidance.In1975,attheageof22,heassumedhistraditional
responsibilities by founding the monastic project, Sherab Ling, at the request of his
TibetanfollowerswhohadsettledinnorthernIndia.
In 1980 he made his first tour to Europe, and has since travelled widely in
North America, Europe and SouthEast Asia teaching Buddhist philosophy and
meditationattherequestofBuddhist,humanitarianandmultifaithorganisations.

743

In the winter of 1984 the Tai Situpa made his first return to Tibet. It was a
completely nonpolitical religious trip, he emphasised, prompted by the spiritual
needsofthepeople.
Hewasinvitedtoanenormousnumberofmonasteriesofalltraditions,where
he gave teachings and empowerments, one of which was attended by over 100,000
peoplewhichisastonishinggiventheremotenessofPalpungmonastery.

ltor:JamgonRinpoche,TaiSitupa,KaluRinpoche,
SaljayRinpoche,MingyurRinpoche~Losar1989

In 1989 he lead the Pilgrimage for Active Peace to inspire people to take an
active involvement in world peace. A documentary was made of the event which
includedanaudiencewithPopeJohnPaulII,anexchangewiththeBenedictinemonks
inAssisi,prayersforpeaceonMt.Shastaandaninterfaithdialoguewiththespiritual
leadersoftheworldsmainreligionsinIndia.
He returned to Tibet in 1991 where he ordained more than 1200 monks and
nunsandtransmittedaseriesofempowerments,(DamNgaZod),thatwasattendedby
over65reincarnatelamas,anestimated2000ordainedSanghafrom92monasteriesand
countlesslaypeople.
HisrootteacherKarmapaRigpaiDorje,passedawayin1981andon25thJune
1985 took rebirth into a nomad family in Eastern Tibet. In 1992, following traditional
methods,hewasrecognisedbyHisHolinesstheDalaiLama,andsoonafterenthroned
inhismonasteryinTibetbytheTaiSitupa.

ltor:DrubponRinpoche,BokarRinpoche,TaiSituRinpoche,GyaltsabRinpoche,Thrangu
RinopocheandMingyurRinpocheontheroofofSherabLingInstitute1996

744

InJanuary2000theXVIIKarmapa,OrgyenTrinlayDorje,madeadaringescape
fromhismonasteryinTibet,tobeabletocontinuehisreligiousstudies.TheTaiSitupa
isnowguidinghisspiritualtraininginexileneartoDharamsala,India
The XII Tai Situpa continues the traditions of the practice lineage of the Tai
Situpas. A renowned Buddhist teacher, training in turn the next generation of
Buddhist masters. On a more personal level the Tai Situpa is a scholar, poet,
calligrapher, artist, author, architect and geomancer (the science of studying the
properties and relationships between the environment, the elements and their
interactionwithlines,angles,surfacesandsolids).
Asapersonconcernedforthefuturewellbeingoftheplanetanditspeople,the
Tai Situpa both organises and participates in conferences throughout the world
attemptingtomakecompassionandwisdomapartoftherealityoflifeonearth.Asa
Buddhistmaster,heregularlytourstheworldgivingteachingsandempowermentsat
the request of the Dharma Centres, and holds longterm Mahamudra courses to
introducethemostprofoundandsacredoftheKarmaKagyuteachings.
The twelfth Tai Situpa is the founder and Spiritual Head of Sherab Ling. A
leading spiritual teacher who tours the world, a campaigner for activepeace, artist,
poet,author,architectandgeomancer.

745

746

ThetwelfthGoshirGyaltsabRinpoche
http://www.kagyu.org

GyaltsabRinpoche

ThetwelfthGoshirGyaltsabRinpochewasborninCentralTibetinNyimo,near
Lhasa.Fromgenerationtogenerationhisfamilywaswellknownforgivingriseto
highlydevelopedyogiswhoachievedtheirattainmentsthroughtherecitationof
mantrasandthroughTantricpractices.GyaltsabRinpochewasonesuchoffspringwho
wasactuallyrecognizedbyHisHolinesstheSixteenthKarmapabeforehewasborn.
In1959,GyaltsabRinpochemadethejourneytoSikkimwithHisHoliness.He
remained for a while with His Holiness settlement group in the old Karma Kagyu
monastery,whichhadbeenbuiltatRumtekduringthetimeoftheNinthKarmapa.In
the early 1960s, Rinpoche received several very important initiations from His
Holiness.
After these initiations, his father felt that his child should receive a modern
educationinEnglish,sohetookhimtothetownofGangtoktostudy.However,with
hisextraordinaryvisionofwhatwouldbetrulybeneficial,theyoungRinpochechose
to study Dharma in His Holiness monastery instead of remaining at the school. Just
aftermidnightonenighthelefthisresidenceinGangtokandwalkedthetenmilesto
Rumtek alone. At sunrise he arrived at the new Rumtek monastery. When he first
appeared, all the monks who saw him were surprised at his courage, and most
respectfully received him in the main temple, where His Holiness welcomed him.
Despitetheconflictofideasbetweenhisfatherandthemonksabouthiseducation,he
begantostudytheMahayanaandVajrayanateachingsofthelineagewiththreeother
highRinpoches.
InRumtekthesefourRinpochesstudiedbasicritualritesandtextswithprivate
tutors. They also studied Mahayana philosophy through investigating numerous
commentaries by early wellknown Tibetan teachers and scholars, and teachings by

747

mastersofIndianBuddhismwhosetextshadbeentranslatedintothelanguageofTibet
manycenturiesago.
In previous lifetimes all four of these Rinpoches have been great teachers and
lineageholders.Ineachoftheirlifetimes,onecompleteanduniqueexamplehadbeen
set up, beginning from a childhood learning reading and writing and going through
thewholeprocessofstudy,withayouthspentindisciplineleadingtoafullyripened
humanbeing.
SincethetimeofShakyamuniBuddha,wearetaughtthatweeachmustbecome
atrulycompletehumanbeing.Forusashumanbeingsthetruthisthatwedevelopthe
fruitofbothgoodandevilbyvirtueofourownview,practice,andhabitualreactions.
This fruit of our own actions on both the physical and mental levels can be either
positiveornegative.Aslongasweareordinaryhumanbeingswemustdealwiththe
truthofthatexperience.
GreatteacherslikeGyaltsabRinpocheshowaperfectexampletohumanbeings
andespeciallytothosewhocanrelatetotheideathatoneisresponsibleforoneselfand
for others as well, and that no one else is responsible for how we spend our lives,
whether we build for ourselves experiences of happiness or suffering. They show us
thatthedifferencebetweenanenlightenedandanordinaryhumanbeingisnotoneof
wealth,titleorposition,butonlyoneofseeingthepresentrealityofmindexperienced
atthismoment.

748

TheSangyeNyenpaRinpoches
FromRangjungYesheWiki

Sangye Nyenpa Rinpoche, the first Sangye Nyenpa, Tashi Paljor (14571525)
was the root teacher of the 8th Karmapa Mikyo Dorje (15071554). He founded the
byang chub chos khor gling monastery in Kham. The 2nd and 3rd Sangye Nyenpa
Rinpoches stayed mainly in the Surmang (zur mang) monastery of the Trungpa
Rinpoches.
The 4th Sangye Nyenpa (dge legs rgya mtsho) left Surmang and founded the
greatmonasteryofBencheninNangchen/EastTibetinaregionnamedGa.
Thepresent10thSangyeNyenpawasbornin1964inBhutan,andresidesinhis
monastery in exile in Kathmandu/Nepal. In recent years he fully reconstructed the
monasteryofBencheninTibet.

1stSangyeNyenpaRinpoche,bkrashisdpalbyor(14571525)
2ndSangyeNyenpaRinpoche,lungrtogsrabbrtan
3rdSangyeNyenpaRinpoche,dgelegssnyingpo
4thSangyeNyenpaRinpoche,dgelegsrgyamtsho
5thSangyeNyenpaRinpoche,bdelegssnyingpo,
6thSangyeNyenpaRinpoche,bsgrubrgyuibstandar
7thSangyeNyenpaRinpoche,shesrabsnyingpo
8thSangyeNyenpaRinpoche,bstandzingrubmchog
9thSangyeNyenpaRinpoche,dgelegsgrubpainyima,(d.1962)
10thSangyeNyenpaRinpoche,bstanpainyima(b.1964)

749

4thSangyeNyenpaRinpoche
FromRangjungYesheWiki

Geleg Gyatso (dge legs rgya mtsho), the 4th incarnation of Sangye Nyenpa
Tashi Paljor and founder of the monastery of Benchen stayed, like two of his
predecessors,inthegreatmonasteryofSurmang.Butafterafewyearshadpassedhe
leftthereandbeganwanderingaroundthecountryside.Onedayhecametoaregion
calledGa.Hefoundaparticularlypleasantspotandmadehiscampthere.Asheliked
itthereverymuch,hethoughtthatthiswouldpossiblybeagoodplacetoestablisha
monastery.
So he waited for any good omen to occur which would confirm his feelings.
One day, as he was meditating, he noticed a particularly large crow. The bird had
alighted upon a large rock and danced around on top of it, making a lot of noise.
Intriguedbythisunusualbehavior,SangyeNyenpawentclosertohavealookatthe
bird. As he came near the rock, he saw how the crow dropped something out of its
beak and then flew away. Sangye Nyenpa climbed up the rock and found the object
that the bird had dropped. It was a small turquoise image of the protector Dorje
Bernagchen(rdorjebernagcan),themainprotectoroftheKarmaKagyulineage.This
imagewaslaterenshrinedinthemainshrineofthemonastery.
As he considered this to be a very good omen indeed, he immediately
proceeded to find out who the land upon which he intended to construct his
monasterybelongedto.TheownerwasalocalchieftainnamedRardhaPontsong(the
Chime Rinpoche living in London is a direct descendant of that family). As Sangye
Nyenpa related all that had happened, Rardha Pontsong was immediately very
enthusiastic, gave all the land to Sangye Nyenpa and promised to help with the
constructionhoweverpossible.
Construction work began soon thereafter. But strange obstacles occured,
storms,galeforcewinds,earthquakesetc.Theworkofmenwasdestroyedbydemons
inthenight.ItoccuredtoSangyeNyenpa,thatthismightbecausedbytheprotectorof
the Rardha family, who had not been consulted or asked for permission to build the
monastery. Sangye Nyenpa then approached Rardha Pontsong, related all the
problemsandaskedhimwhothefamiliyprotectorwas.HelearnedthatitwasShing
KyongKungaZhonnu(zhingskyongkundgagzhonnu),andrightawaystartedaone
month retreat, propitiating the protector. When the protector finally appeared to
Sangye Nyenpa, he promised to build a special shrine for him, worship him always
and make him the special protector of Benchen and his lineage. Since then all the
followers of the lamas of Benchen monastery benefit particularly from keeping
ShingkyongKungaZhonnuastheirprotector.
Immediately all obstacles stopped and the construction of Benchen monastery
wasaccomplishedveryswiftly.SincethistimeBenchenmonasteryhasbeentheseatof
theSangyeNyenpaRinpochesandotherlamasofthemonastery.Duringthecultural
revolution in the 1960s Benchen was completely destroyed. In recent years it was
completely reconstructed by the present 10th Sangye Nyenpa Rinpoche and the 3rd
TengaRinpocheofBenchen.

750

9thSangyeNyenpaRinpoche
FromRangjungYesheWiki

The9thSangyeNyenpaRinpoche(d.1962)

The 9th Sangye Nyenpa Rinpoche who passed away in Rumtek monastery in
1962.HewastheolderbrotherofH.H.DilgoKhyentseRinpocheandtherootteacher
ofVen.BenchenTengaRinpoche.
H.H.DilgoKhyentseRinpochehascomposedashortbiographyofhisbrother.
Itisentitledsangsrgyasmnyanspruldgupairnamtharmdorbsduspaisabonand
isincludedinVol.1,pp.275306ofhiscollectedworks.

751

752

10thSangyeNyenpaRinpoche
FromRangjungYesheWiki

H.E.the10thSangyeNyenpaRinpoche(b1964)

Sangye Nyenpa Rinpoche (sangs rgyas mnyan pa rin po che). H.E. the 10th
Sangye Nyenpa Rinpoche was born in 1964 near Paro Taktsang in Bhutan. He is the
10th incarnation of the famous Drubthob Sangye Nyenpa Tashi Paljor [14571525],
whowasamongtheclosestdisciplesofthe7thKarmapaChodragGyatso[14541506]
andtherootguruofthe8thKarmapaMikyoDorje[15071554],andwasrecognisedas
suchbyH.H.the16thKarmapaRangjungRigpeDorje.SangyeNyenpaRinpochewas
brought to Rumtek monastery at an early age and was inthroned there by H.H. the
16thKarmapahimself.RinpochewasbroughtuptherebytheKarmapa,Ven.Benchen
TengaRinpocheandmanyothermastersandhadaparticularlycloserelationshipwith
H.H. Dilgo Khyentse Rinpoche. The previous 9th Sangye Nyenpa Rinpoche, who
passed away in Rumtek in 1962, had been H.H. Dilgo Khyentse Rinpoches older
brother.
At the age of five he began his studies under these and other masters and
received many teachings and transmissions from them. When the Karma Shri
Nalanda Institute of Higher Buddhist Studies was completed and inaugurated in
Rumtek,SangyeNyenpaRinpochewasamongthefirsttoenrollthereasastudent.He
completed the full 10year study program and obtained the title of an Acharya.
Following his studies there he stayed on for another three years as a teacher of the
institute. Nowadays Sangye Nyenpa Rinpoche is one of the most learned young
Rinpochesinbothphilosophyandtantricrituals.HetravelsextensivelyinbothSouth
EastAsiaandtheWest,particularlyinEurope.
In recent years he has, together with Ven. Benchen Tenga Rinpoche, restored
his traditional seat in Nangchen, the great Benchen monastery, which was originally

753

founded by the 4th Sangye Nyenpa Rinpoche. Another of Rinpoches projects is the
construction of a monastic university, or Shedra, in Pharping near Kathmandu,
which nears completion. It is scheduled to start operating in early 2007. Once
completed,Rinpocheplanstospendmostofhistimethereteaching.
Healsoplansalongtermstudyprogramforwesternstudentswhichheintends
to teach himself. The Shedra is situated close to the threeyear retreat center of the
Benchen monastery in Nepal, which is being looked after both by him and the Ven.
Benchen Tenga Rinpoche. On the 15th day of the new Tibetan year, 2006, the third
threeyear threefortnight retreat began there under both Sangye Nyenpa Rinpoches
andTengaRinpochesguidance.
Information about Rinpoches recent and future activites can be found at the
Benchen.orgwebsite

754

TheJamgonKongtrulRinpoches
FromRangjungYesheWiki

Jamgon Kongtrul Rinpoche , an important lineage of Karma Kagyu masters

verycloselyassociatedwiththeKarmapas.
TheseatoftheJamgonKongtrulRinpocheswasthePalpungmonasteryofthe
Situ Rinpoches, and the closeby retreat center of Tsadra Rinchen Drak which was
establishedbythefirstKongtrul.
Together with his contemporaries Jamyang Khyentse Wangpo, Chokgyur
DechenLingpa,PaltrulRinpocheandJuMipham,hewasoneoftheleadingfiguresin
the19thcenturyRimeorNonSectarianmovement.
Thepresent4thincarnationwasfoundandrecognizedinTibetbythepresent
17thKarmapa.
1stJamgonKongtrulRinpoche,blogrosmthayas(18131899)
2nd Jamgon Kongtrul Rinpoche, jam dbyangs mkhyen brtsei od zer
(19041953)
3rdJamgonKongtrulRinpoche,blogroschoskyisengge(19541992)
4thJamgonKongtrulRinpoche,choskyinyima(b.1995)

755

756

1stJamgonKongtrul
FromRangjungYesheWiki

JamgonKongtrulLodroThaye

JamgonKongtrul(18131899)99).AlsoknownasLodrThaye,YntenGyamtso,
PadmaGarwangandbyhistertnnamePadmaTennyiYungdrungLingpa.
He was one of the most prominent Buddhist masters in the 19th century and
placedspecialfocusuponanonsectarianattitude.
Renowned as an accomplished master, scholar and writer, he authored more
than100volumesofscriptures.
ThemostwellknownarehisFiveTreasuries,amongwhicharethe63volumes
oftheRinchenTerdz,thetermaliteratureoftheonehundredgreattertns.

RinchenTerdz
FromRangjungYesheWiki

Rinchen Terdz : The Great Treasury of Precious Termas, a collection of the

most important revealed termas of Padmasambhava, Vimalamitra, Vairotsana, Yeshe
Tsogyalandtheirclosestdisciples,gatheredbyJamgnKongtrlLodrThayewiththe
helpofJamyangKhyentseWangpoandChokgyurLingpa.
Recently published in 63 volumes by His Holiness Dilgo Khyentse Rinpoche,
New Delhi, India, with the addition of several more volumes of termas and
commentaries.
Khakyab Dorje, the 15th Karmapa, described it is these words: The great
Treasury of Precious Termas is the quintessence of the oceanlike teachings of the
sugatas(buddhas),theprofoundVidyadharaPitakaoftheEarlyTranslationSchool.

757

2ndJamgonKongtrulKarseyKongtrul
FromRangjungYesheWiki

KarseKongtrul
PaldenKhyentsezer(19041953)

Karsey(19041953),aliasJamgnPaldenKhyentsezer,theimmediate
reincarnationofOldKongtrul,rebornasthesonofthe15thKarmapa,KhakhyabDorje
whoidentifiedandenthronedhim(agetwelve),in1902,inSamdrubCholingat
DowolungTsurphu.
HeresidedatTsadraRinchenDrak,theseatofhispredecessorineasternTibet.
HereceivedthefulleducationandlineagetransmissionfromtheKarmapa.Amonghis
otherteacherswereZurmangTrungpaChkyiNyinche.
Heattainedrealizationoftheultimatelineage,wasoneofthemostrenowned
Mahamudra masters and transmitted the innermost teachings to the 16th Karmapa,
RangjungRigpeDorje.
Manytimesover,hegaveteachings,empowerments,andreadingtransmissions
fromtheoldandnewtraditions,suchastheRinchenTerdz,andherebuilttheretreat
centerofTsadraRinchenDrak(hisresidenceabovePalpungMonastery.
HepassedawayonthetenthofMay,1952.Hepassedawayinhisfortyninth
year.

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ThethirdJamgonKomgtrulRinpoche
http://www.kagyu.org

JamgonKomgtrulRinpoche

The third Jamgon Komgtrul Rinpoche was born in 1954 to a prominentLhasa

family.Extraordinarysignsaccompaniedhisbirth.Evenatanearlyage,hisdevotion
toHisHolinesstheGyalwaKarmapawasunsurpassed.
His entire life example manifested the perfection of a great bodhisattva. After
thepassingofHisHolinesstheSixteenthGyalwaKarmapain1981,JamgonKongtrul
Rinpoche became one of the foremost holders of the Kagyu Lineage, and wore the
mantleofregencywithhumilityandgreatdignity.
Revered by disciples of His Holiness Karmapa throughout the world, he was
especiallydeartostudentsintheWestwhohadtheimmeasurablegoodfortunetosee
or hear him during his short life. In the absence of His Holiness physical
manifestation, Jamgon Kongtrul Rinpoche virtually adopted Karma Triyana
Dharmachakra,andwasafrequentvisitorandteacher.In1984,inordertocelebratethe
visit of H.E. Jamgon Kongtrul Rinpoche to Karma Triyana Dharmachakra, the Ven.
Khenpo Karthar Rinpoche gave a short teaching on the life and activity of Jamgon
KongtrulTheGreat,concludingthatforthosewhohadthegoodfortunetoexperience
[HisEminencetheIIIJamgonKongtrulRinpoches]presenceandteachingsduringhis
short visit to the United States, it was abundantly clear that His Eminence is an
awakenedheartfeltsonofHisHolinessKarmapa.

FollowingthepassingofHisEminenceJamgonKongtrulRinpoche,hislifestorywaspublished
bytheJamgonKongtrulLabrangatRumtekasanofferingofDharmaforfreedistribution.Thelifestory
waswrittenbytheVen.BokarTulkuRinpocheasABriefBiographyofHisEminenceJamgonKongtrul
Rinpoche.AlsoincludedinthismemorialtoH.E.JamgonKongtrulKarmaLodroChokyiSengewasa
translation of the Guru Yoga for the III Jamgon Kongtrul Rinpoche, called Billowing Clouds of
Blessing.

759

760

NamoGuruMatiDharmaSinghaYe.
Thetruenatureofthevajrarealmisunchanging
andpermanent,
Yetinordertotraindisciples,
Youdisplayinconceivable,miraculousillusions,
Suchastheappearanceofbirthanddeath:
Ibowtoyou.
Yourwondrousnirmanakaya,completewithall
themarksoftheBuddha,
Restsinmeditationlikeasuninthespaceofluminosity.
AtthistimeIhavecomposedthemereseedofabiography
Toinspirethefaithofmyselfandothers.

JamgonKongtrulLodroTayewasoneofthemostbrilliantstarsinthegalaxyof
scholars and siddhas from Tibet, the land of snow. Predicted by the Buddha, he was
the crown jewel in the rime (nonsectarian) movement of Buddhism in Tibet. He was
bornonDecember14,1813,toSonamphelandTashitsoinfrontofMountPemaLhatse,
oneoftheeightsacredplacesinKham(EasternTibet).
LodroThayebecamelearnedinthetenordinaryandextraordinarybranchesof
knowledge, and it became his responsibility to explain and compose texts, which
incorporated a great number of teachings from both the old and new traditions,
including the lineages of oral teachings, hidden treasures (terma), and teachings of
purevision.ThesewereallbroughttogetherinLodroThayesgreatlivingTreasuriesof
Knowledge. Like a second Buddha, he served all traditions of Dharma without any
bias,throughhisteaching,practice,andactivity.AttheageofeightysevenonJanuary
19,1899,hepassedaway.
InthegardenofSamdrubCholingatDowolungTsurphu,theunexcelledheart
centerofthedakinis,thesecondKongtrul,KhyentseOzer,wasbornin1902astheson
oftheFifteenthKarmapa,KhakhyabDorje,ofwhomhewastheheartsonaswell.He
studied,mastered,andpracticedtoperfectionthetreatisesofthesutrasandtantrasin
general, and in particular, the Five Treasuries, the path of skillful means, which
includes the Six Yogas of Naropa, and the path of liberation, which focuses on the
MahamudraasitiselucidatedinthespecialteachingsoftheKamtsangKagyu.
KhyentseOzerattainedrealizationoftheultimatelineageandbecametheroot
guru of the Sixteenth Gyalwa Karmapa. Many times over, he gave teachings,
empowerments, and reading transmissions from the old and new traditions, such as
the Rinchen Ter Dzo, and he rebuilt the retreat center of Tsatra Rinchen Drak [his
residence at Palpung Monastery], supplying it with everything needed. He passed
awayonthetenthofMay,1952,havingaccomplishedgreatdeedsforthebenefitofthe
teachingsandsentientbeings.
ThenameofthethirdKongtrulincarnationisspokenwithreverenceasJamgon
LodroChokyiSenge,perfectguideofunequalledkindness,whoseaspirations,activity,
andaccomplishmentsforthepreciousDharmaandsentientbeingsingeneral,andthe

761

Kagyulineageinparticular,havebeenawondrouslightinthesedarktimes.Ashislast
testament,thepreviousJamgonKongtrul,KhyentseOzer,statedthathisreincarnation
would be in Central Tibet and that the household, parents, and time would be
predicted by the Gyalwa Karmapa. Accordingly, in a first letter of recognition, the
SixteenthGyalwaKarmapawrotethefollowingprophesy:
Inthecentralpartofthecountry,
surroundedbysnowmountains,
WiththefathersnameDeandthemothersPema,
Fromawealthyfamilyofpureancestry,
Aboyofthewoodhorseyearwithexcellentsigns
IswithoutanydoubtJamgon,
theincarnationofLotsawaVairocana.
Raisingthevictorybanneroftheteachings,
HewillgivelifetoallBuddhisttraditions
AndespeciallytothelineageofGampopa.

According to this vajra prophesy, Jamgon Rinpoche was born on the first of
October,1954,themalewoodhorseyearofthesixteenthcycle,inLhasa,fromwhence
theDalaiLamaguidedthespiritualandtemporallifeofTibet.HisfatherwasTsering
Tobgyal of Sadutsang, a family of wealth and high reputation, and his mother was
Pema Yudron, the daughter of Sawang Ngawang Jigme Ngabo, a cabinet minister in
theTibetangovernment.
Before and afterhisbirth,manywonderfulsignsappearedtohismother,and
hewasrecognizedwithoutanydoubtasthereincarnationofJamgonKongtrulbyHis
HolinesstheDalaiLamaandtheGyalwaKarmapathroughthevisionoftheirstainless
wisdom.Undertheirdirection,YontenPhuntsok,theTreasureroftheformerKongtrul
Rinpoche, repeatedly requested the Sadutsang family to entrust the tulku to his
Labrang(monasticorganization).
Atlasttheyconsented,andwhenhewasoneyearandfivemonthsold,Jamgon
Rinpochewasformallyrecognizedandofferedrobesandhistitle.
Attheageofsix,hewasenthronedbytheGyalwaKarmapaatthemonasteryin
Rumtek,Sikkim.Fromthenonwards,JamgonRinpocheasaheartsonwasinseparable
from His Holiness, who supervised his education right from the very beginning,
startingwithreading,writing,andmemorizingtexts.
At the age of thirteen, he received from His Holiness the Sixteenth Karmapa
getsulordinationalongwithShamarRinpocheandTaiSituRinpocheonthefifteenth
of Saga Dawa (the fourth Tibetan month) of the male fire horse year at Rumteks
Shedrub Chokhor Ling (Dharma Chakra Centre). At that time, he received the name
Jamgon Lodro Chokyi Senge, Tenpay Gocha Ngedon Gyurme Trinle Kunkhyab
Pelzangpo.
Jamgon Rinpoche then studied a great number of texts, both in general and
specifically, with Thrangu Rinpoche, a great scholar and holder of the Vinaya. His
furtherstudiesalsoincludedallthetantrasofMarpastradition,especiallythoseofthe
Karma Kamtsang, and the lama dances, preparation of mandalas, chanting and
musical instruments pertaining to the practices of Guru Rinpoche, Vajrakilaya, and
others.

762

JamgonRinpochereceivedfromKhyabjeKaluRinpoche,mastersiddhaandthe
activity emanation of Jamgon Lodro Thaye, teachings ranging from the Mahamudra
Preliminary Practices of the Kamtsang tradition, up to empowerments, reading
transmissions, and explanations for Gyalwa Gyamtso, Demchok, Dorje Pagmo, and
especially, the Six Yogas of Naropa, Mahamudra, the Five Golden Teachings of the
Shangpa Kagyu, the great empowerments of Kalachakra and Rinchen Terdzo, and at
differenttimes,countlessotherteachingsoftheoldandnewtraditions.
At the age of twenty, on the fifteenth day of the first month (the month of
miracles)inthefemalewateroxyear,hereceivedfullgelongordinationattheDharma
Chakra Centre from His Holiness the Sixteenth Gyalwa Karmapa, who acted as the
khenpo or abbot for the occasion, since he is master of thequalitiesofdisciplineand
learning, wellversed in the pitakas, the second Shakyamuni of this degenerate time,
andleaderofallthosewhoholdordination.
Jamgon Rinpoche took gelong vows along with Chamgon Situ Rinpoche and
Khyabje Gyaltsab Rinpoche and was assisted by a master of procedure and other
monkstocompletethenecessarynumber.Believingthemtobetheveryfoundationof
theDharma,JamgonRinpochealwaysguardedcarefullythesepreciousVinayarules,
protecting them as if they were his own eyes. He gave the ordinations of getsul and
gelong to about three thousand monks in India, Nepal, Tibet, both the worlds of the
EastandWest,andsobecameagreatholderoftheVinaya.
From His Holiness the Gyalwa Karmapa, Jamgon Rinpoche received the
Bodhisattva Vows, which are the foundation of the Mahayana path, from both
traditions[ofNagarjunaandAsanga].Hecontinuallypracticedthemanyaspectsofa
bodhisattvas paththe six paramitas, the four ways of gathering disciples, and so
forthtraining in the extensive activity of the bodhisattva, and becoming a great one
himself.
Jamgon Rinpoche had great faith, respect, and devotion for his spiritual
teachers,thesourceofallpathsandpractice,andreceivedfromthemmanyteachings
of the sutra and tantra traditions. Especially, his relation to the Gyalwa Karmapa,
embodimentofallrefuges,wasoneoftotaldevotion,respect,andpurevision,greater
thanthatevenfortheBuddhahimself.
RinpocheservedHisHolinessperfectlyandreceivedfromhimalltheprofound
oral instructions, such as the Five Great Treasuries, all the empowerments, reading
transmissions,andexplanationsoftheKamtsangKagyu,theRootTextofMahamudra,
andsoforth.
Inparticular,therealizationofMahamudra,whichistheheartblessingofthe
ultimatelineage,wastransferredtohimandhebecameagreatsiddha.

763


H.H.theXVIKarmapa,left,withJamgonRinpoche
intheoriginalshrineroomatKTD

In1974,JamgonRinpocheaccompaniedHisHolinesstheGyalwaKarmapaona
tourofnumerousplacesinAmerica,Europe,andSoutheastAsia.AfterHisHoliness
paranirvana,JamgonRinpochecontinuedtotraveltoEuropeandAsia,andestablished
the Rigpe Dorje Foundation [in the United States, Canada, and France] and the
Paramita Charitable Trust [in India, to further his activities of social welfare for the
benefit of others]. Through empowerments, explanations, and advice, he generously
gaveteachingsforthreedifferenttypesofstudentsinaccordancewiththeirneedsand
sobecamelikethemedicinethatrestoredtheteachingsandhealedsentientbeings.
In1982,inordertocounteractobstaclestotheswiftreturnofHisHolinessthe
Karmapa, Jamgon Rinpoche built a Sidok Stupa with the proper measurements,
mantras,dharanis,andconsecration.Forthesamereason,hebeganthepracticeofl00
millionrecitationsoftheVajrasattvamantraeveryyearontheoccasionofSagaDawa
(the fifteenth day of the fourth Tibetan month). In 1984, following the wishes of His
Holiness, he started the construction of a new building for Karma Shri Nalanda
Institute and it was inaugurated in June of 1987. Not only did Jamgon Rinpoche
provideforallthefurnishingsoftheentirebuilding,includingthestatuesandsoforth
for the shrine hall, but he also found the means to support about 150 students,
comprisedofmanytulkus,lamas,andmonks.
Jamgon Rinpoche visited Tibet in 1984, and at Palpung Monastery, he gave
empowerments and teachings to a vast gathering of monks and lay people, and
ordained about 500 monks with getsul and gelong vows. He then visited Lhasa and
Tsurphu Monastery [the Seat of His Holiness the Gyalwa Karmapa] where he gave
empowermentsandteachingstomonksandlaypeople,andtheordinationsofgetsul
andgelongtoaboutonehundred.Furthermore,hewasabletoobtainpermissionfor
the reconstruction of Tsurphu, towards which he donated all the offerings that were
madetohim.
In 1988, Rinpoche constructed a new monastery at Lava in Kalimpong [West
Bengal], and presently about 108 monks reside there, ten of whom are involved in a
threeyearretreatfollowingthetraditionofthegoldenDharmaintheShangpaKagyu.
Likewise, in 1988 he started the construction of Phullahari Retreat Center in Nepal,
where there are now about fifteen monks practicing. In 1990, he gave the great
KalachakraempowermenttothemonksandlaypeopleofRumtekanddonatedfunds
tostartayearlyKalachakrapracticesession.

764

In1991,JamgonRinpochereturnedtoTibetandvisitedDergeGonchenwhere
hegaveanempowerment,reconsecratedtheoldandnewDergePrintingHouse,and
madedonationstothem.Thereafter,hejourneyedtoPalpungMonasteryandgavethe
greatKalachakrainitiationtoabout550lamasandtulkusofthearea,includingSangye
TendzinofJapaGonzhabSurmangTentrul,DodrakTulku,andmanyothers.Healso
gavegetsulandgelongordinationstoabout550people.NexthetravelledtoDamkar
MonasteryinNangchenwhereheagaingavetheKalachakraempowermenttoabout
1,000 Sangha members, including lamas and tulkus, such as Shangu Tulku, Kyodrak
Tendzin,Salga,DrukpaTulku,DemonTulku,andmanyothers.
In1992,hegavetheKagyuNgakdzoempowermentstothemonks,nuns,and
laypeopleofRumtek,andinauguratedtheJamyangKhang,aprimaryschool,which
he had sponsored, designed, and constructed. As his last activity, Jamgon Rinpoche
offeredmantrasanddharanistofillthenewstatueoftheBuddhainthemainshrine
hall of Rumtek Monastery and gilded the whole statue to create an auspicious
connection for sustaining pure samaya. Once he had consecrated the statue, Jamgon
Rinpochetoldhisattendants,NowIhavefulfilledallthewishesofHisHoliness.
Inbrief,toJamgonKongtrulRinpocheonecansay:Ipraytoyou,sourceofall
qualities, the one rich in faith, discipline, learning, generosity, intelligence, modesty,
andhumility.Fromchildhood,henaturallyhadallthequalitiesofanoblebeing.His
faithandpurevisionofhisteacherswasunparalleled,andespecially,hisdevotionto
hisrootguru,VajradharaGyalwaKarmapa,wasfullyequaltothatofalltheprevious
lineageholdersoftheKagyutradition.Henevertirednorwascarelessforamomentin
attending to the physical needs or following the commands and wishes of his lama.
WithgreatrespectheservedHisHolinesseventothepointofcleaninghisbathroom
andsweepingthefloorswithhisownhands.Hislifeisagreatteachingtopeoplelike
us who treat the Dharma and the lamas like water by the roadside, which we take
whenweneedit,butdonotrespectorgivedevotionfromourheart.
Jamgon Rinpoche studied numerous sutras, tantras, their commentaries and
oral instruction, from specific and general traditions. As a sign of having genuinely
realized these teachings, he displayed the qualities of faith, pure vision, loving
kindness,andgenuineconcernforthewellbeingofothersthatweresomuchapartof
himthattheybecameinseparablefromhisname.
He constantly fulfilled the wishes of others through giving away all that was
offered to build monasteries, establish centers of learning and practice, to create
representations of the Buddhas body, speech and mind, and to support the Sangha
andthepoorandneedy.
WithclearwisdomoftheworldandDharma,hesoothedthementalsufferings
of others, cut through the net of their doubts, and guided them onto the right path
throughdirectandindirectmeans.
To his attendants and all those, high or low, with whom he related, Jamgon
Rinpochealwaysshowedthequalitiesofconstantfriendship,modesty,humility,and
gratitude;hehadperfectedallthesequalitiesthatareesteemedinthisworld.We,his
disciples, should always remember this perfect life story of our supreme guide and
seektoemulateitwithfaith,respect,andpurevision.

765

Attheageofthirtyeight,JamgonRinpochesuddenlypassedaway,duetothe
obstructions for Buddhism and people in general, and in particular, for the Kagyu
tradition. Considering his age, learning, qualities, aspirations, and activities, his
passing has been an unbearably sorrowful event for all his disciples and those who
knewhim.
Yet, as ordinary people with limited understanding and realization of how
thingstrulyare,weareunabletoknowtheprofoundmethodsforbenefitingsentient
beings in the right time and place. Therefore, we should always look at his life with
pure vision, great faith and devotion, and try to attain in our lifetime the supreme
achievement of Mahamudra through receiving in our mindstream the blessing of his
body,speech,andmind.
Weshouldalwaysturnourmindstowardsprayingthathisperfectincarnation
will swiftly return, and that his life and activities will be brought to perfection
followingtheaspirationshehasmadefortheDharmaandsentientbeings.
Fromnowuntilenlightenment,supremeLama,Maywealwaysserveandrely
on you. May we persevere in practice and complete the path, Giving up what is
negativeandperfectingthepositive.

Following the request of Jamgon Kongtrul Rinpoches attendants, Tenzin Dorje and Sonam
Chophel,thiswaswrittenbyBokarTulku,KarmaNgedonChokyiLodro,whosedevotionisinspiredby
thislifeofJamgonLama,atRumtekRetreatCenter,YiwangSamtenChokhorLing,onthe5thofMay,
1992.SarvaMangalam.ThiswastranslatedbyRinguTulkuandMicheleMartinduringMay,1992in
Sikkim.

766

Rimemovement
FromWikipedia,thefreeencyclopedia

TheRimmovementisaBuddhistschoolofthoughtfoundedinEasternTibet
during the late 19th century largely by Jamyang Khyentse Wangpo and Jamgon
KongtrulLodroThaye,thelatterofwhomisoftenrespectedasthefounderproper.It
seekstounifythevarioustraditionsandtheirphilosophiesintoonecoherentschoolof
thought,andisresponsibleforalargenumberofscripturalcompilations.
Rim:Wylie:rismed,literally:nonsectarian
The schools name is derived from two Tibetan words: Ris (sectarianism) and
Med (refutation), which combined expresses the idea of unification, as opposed to
sectarianism. The Rim movement therefore is often mistaken as trying to unite the
various sects through their similarities, which was not the case. Rather, Rim was
designed to recognise the differences between traditions and appreciate them, while
also establishing a dialogue which would create common ground. It is considered
important that variety be preserved, and therefore Rim teachers are generally quite
carefultoemphasisedifferencesinthought,givingstudentsmanyoptionsastohowto
proceedintheirspiritualtraining.
StudentswhoassociatewithRimdonotleavetheiroldtraditions,butrather
continue practising as their regular tradition would ascribe. Two of the founding
voices of Rim wereJamyangKhyentseWangpoandJamgonKongtrulLodroThaye,
bothfromdifferentschools.ThayewasfromtheNyingmaandKagyutraditions,while
Wangpo had been raised within the Sakya order. At the time, Tibetan schools of
thoughthadbecomeveryisolated,andbothWangpoandThayewereinstrumentalin
reinitiatingdialoguebetweenthesects.Rimwas,tosomeextent,thereestablishment
ofaruleorprinciplethathadalwaysbeenpresentinTibetanBuddhism,butthathad
been deemphasized or forgotten. That is: to ignorantly criticise other traditions was
wrong, and that misunderstandings due to ignorance should be immediately
alleviated.
Rim is not a spiritual lineage, but rather a philosophical movement which
seeks to establish, preserve, and cultivate dialogue between varying traditions,
appreciating their differences and emphasising the need for variety. It was initially
createdtocounteractthegrowingsuspicionandtensionbuildingbetweenthedifferent
traditions,whichatthetimehad,inmanyplaces,gonesofarastoforbidstudyingone
anothers scriptures. Rim became thereafter an integral part of the Tibetan tradition,
andcontinuestobeanimportantschoolofphilosophyinTibetanBuddhism.
Jamyang Khyentse Chkyi Lodr, Khunu Lama Tenzin Gyatso and Dilgo
Khyentse Rinpoche are recent Rim masters, known for their public influence and as
beingadvisorstothe14thDalaiLama.Othermodernadherentsincludethelate16th
Karmapa and Dudjom Rinpoche, both of whom gave extensive teachings from the
works of Jamgon Kongtrul Lodro, as well as Akong Rinpoche who, with the late
Chogyam Trungpa helped establish Tibetan Buddhism in Britain. The lineage of the
late Nyoshul Khenpo Rinpoche, also a venerable master of the rim tradition, is
representedtodayintheteachingsofLamaSuryaDas.

767

768

ChokgyurLingpa
FromRangjungYesheWiki

ChokgyurLingpa

Chokgyur Lingpa (18291870). A treasure revealer and contemporary of

Jamyang Khyentse Wangpo and Jamgn Kongtrl. Regarded as one of the major
tertns in Tibetan history, his termas are widely practiced by both the Kagy and
Nyingmaschools.ChokgyurLingpameansSanctuaryofEminence.

AccountbyJamgnKongtrlLodrThaye,
fromtheRinchenTerdzVol.KApage643658

Chokgyur Dechen Zhikpo Lingpa, the incomparable incarnated tertn who

wasanemanationofPrinceDamdzinMurubTseypo,alsoknownasthegloriousYeshe
Rlpa Tsal, was prophesied in Orgyen Drimey Kungas Tsemar revelation with the
followingwords:
BetweenthemountainpassesofupperYorandDra,
TherewillappearaDharmaLord,anemanationofPadmasmind,
BearingthenameRatnaandOrgyen,
WhowillhavethebenefitofsupremeDharmatreasures.

In similar words and meaning he was also mentioned in the scriptures of

RongtnPemaDechenLingpa,aswellasinthegeneralpredictionsofRatnaLingpa,as
oneof25holdersoftheDharma:
A bearer of the name Norbu will appear in the southern direction of
Kham.
In these ways he has been clearly mentioned. Accordingly, in the area of
GomdDranangwhichconnectswithupperYorinthesouthernpartofDokham,his

769

father was Pema Wangchuk, a holder of the tantric precepts, belonging to the
AchakdrufamilywhowereministersandNangchenChinghu.HismotherwasTsering
Yangtso.Anditwastotheseparentsthathetookbirthonthe10thdayofthesixmonth
intheyearoftheMaleEarthOx,accompaniedbyrainbowlightsandotherauspicious
signs.
Fromearlyage,hedisplayedthewonderfulbehaviorofanoblebeing,andhe
learnedbothreadingandwritingwithminorhardship.HewasnamedNorbuTendzin.
Withoutbeingencouragedbyanyoneelse,heundertooktodomanypractices.
The tuft of his hair was offered to Knzang Choktrl of Lho and here he
received the name Knchok Tendzin. This is the name under which he was widely
known until much later, andthatfitswiththemeaningofthepredictionabovesince
RatnaisSanskritforKnchok.
While at the age of 13 he once went to a location known as Manika to play,
Orgyen Rinpoche appeared in person and pretended to ask about the name of the
placeandotherquestionstowhichheofferedthereplies.[Inresponse,GuruRinpoche
said]: The place is called Manika, you are Norbu Tendzin, [645] and the valley is
calledAryaNang.Thereforeyouwillbecomeexaltedinthisworld.Havinggiventhis
prediction,hevanishedlikearainbow.
At this time, he received the novice precepts from Taklung Ma Rinpoche.
TsuklagChkyiGyalpo,whowastheeighthPawo,bestoweduponhimthethorough
readingtransmissionandblessingsforaportionofLamaGongdknownasTukdrub
Tsawa Martag and the practice text by the name Metok Trengdzey. It would be
excellent for you to practice this, he admonished and thus implicitly entrusted him
withthetermalineage.
One after the other, from numerous teachers and mentors including the
Gyalwang Karmapa and the Drukchen, as well as their Dharma heirs, the Drigung
Choktrl, and the khenpos and masters at Surmang he received empowerments,
reading transmissions and instructions of both Sutra and Tantra, belonging to the
Sarma and Nyingma schools. He received both the explanatory and applied
transmissions, as well as innumerable types of instructions in dance, proportions,
chanting and the use of musical instruments. He appeared to become extremely
learnedinallofthesetopicswithverylittleeffort.
When he reached the age of 25, in accordance with the Gurus prophecy, he
wenttothemonasticseatofPalpung,andhere,inthemiraclemonthoftheyearofthe
Water Ox, he met with Situ Rinpoche Pema Nyinchey Wangpo and offered him the
KilayaknownasWangchenShepaandothers,whichhegladlyaccepted.Thiscreated
the auspicious circumstance for dispelling obstacles and stabilizing his life. [646] In
private,hewasbestowedadviceonthenecessitytoperformthepracticesofthetermas
andtokeeptheirsecrecyforthecompletelengthoftime.TheSecretPrediction(gsang
lung)mentionsthis:
ThesearetheDharmaholderswhowillappearatthattime:
At the summit of Glorious Mountain, on the left bank of the golden
river,
Anemanationofmyspeech,bythenamePemaNyinchey,
Willmaintainthelineofconquerorsandplantthebannerofpractice.
Hewillholdupatorchinthedarknessofthefinalage,

770

Perfectthepracticeoflongevity,andreachtheageof85.
Iftherightcircumstancesarranged,hewillupholdtheteachingsfor90
years.
Lhaseywillmeethimwhenheis25.
Withoutreservationsheshouldentrusthimselffully.
If that link is not arranged, many other circumstances will become
spontaneouslypresent.
Accordingly, these types of primary auspicious links were kept intact. After a
whilehereceivedthebodhisattvavowandseveralotherprofoundteachingsfromthe
great pandita and bodhisattva Dabzang Tulku. From myself (Jamgn Kongtrl) as
well, headed by Tukchen Deshek Knd, he received most of the Nyingma Kahma,
primarilytheempowermentandexplanationfortheMagicalNetofthePeacefuland
WrathfulDeities,aswellasmanytermateachings.
Inparticular,theBasicFrameworkofAuspiciousmentions:
TheprofoundtermasconcealedatSkyTreasury
Willnotstayidle,butberevealedbymanwithaspirations.
Lhasey,itwillbeyourlastincarnation.
Atthattimemostofthelotsawasandpanditas,Kinganddisciples,will
assemble.

Inparticular,therulerandhissonswillmeet,
And,assistingeachother,theirkarmictraitswillgraduallyawaken.
Theywillconnectwithalltheultimateofmyinstructions
Andtheywillmeetmeinpersonintheirpurevisions.

TherewillteachthedirectapplicationoftheSecretMantrainstructions,
Applying these in their own experience they will effortlessly attain
accomplishment,
Andtherewillbenumerousdiscipleswhoachievesiddhi.
Theouter,innerandinnermostpredictionmanualsmentionthiswithextreme
clarity, and accordingly, in the ninth month, he went for the specific purpose of
meetingwiththelordguruJamyangKhyentseWangpo,whoisthecrownjewelofthe
ocean of learned and accomplished masters in the Snowy Land, and a master of the
entirety of Shakyamunis teachings. This master, as well, considering the link they
shared from any previous lifetimes, bestowed, as the very first, the grand
empowermentsofKilayaYangsangPudriandafterthattheempowermentforKilaya
oftheKhntradition.Throughthishedispelledouter,innerandinnermostobstacles.
During the empowerment for the Wishfulfilling Jewel of Yangtig (yang tig yi
bzhinnorbu),he(ChokgyurLingpa)hadextraordinarypurevisionssuchasseeingthe
masterasthegreatpanditaVimalamitrainpersonandherecognizedawarenessinits
naked state. When he was given the entrustment to the lifeforce of Ngaksungma
(Ekajati),themagnificentoccurrencetookplacethatfeltasiftheearthwasshakingand
he beheld Ekajati in person. After three years I will give both master and disciple a
greatsiddhi!shesaid.ThatwastheomenforrevealingtheThreeSectionsoftheGreat
Perfection(rdzogschensdegsum)inthefuture.
WithChokgyurLingpawastheageof27,duringtheninthmonthoftheyearof
the Wood Rabbit, this master bestowed upon him the grand empowerments of the

771

NineDeitiesofVishuddha.DuringthisempowermenthesawinavisionthattheGuru
Heruka dissolved down through the crown of his head and the knots at his heart
center were untied. Beginning from this time, vajra songs poured from him
unobstructedly.
In the past, he had not decoded to the full extent the symbolic writing of
TukdrubBarcheyKnselbutnowheunderstoodthemwithoutanydifficulty.Thelord
guru (Jamyang Khyentse Wangpo) had the profound terma by the name Tukdrub
Deshek Dpa and not only were they of identical meaning but for the most part the
wordsalsocorresponded.Therefore,togethertheyestablishedwithoutanyhindrance
[these termas] in the manner of combining them as mother and child. When they
performed the terma practice together, as well, they had boundless pure visions
including being accepted by the Guru and consort in actuality. Many auspicious
circumstanceswerearrangedsuchastheappearanceofseveraladdresslistsoftermas.
With trust in each other, the lord guru (Jamyang Khyentse Wangpo) as well
received the ripening and liberating nectar of these new treasures, [649] and he
enthroned (Chokgyur Lingpa). In this way they became great treasure revealers,
undisputedandrenownedlikethesunandmoon.
ToquotetheLords(ChokgyurLingpas)ownwords:first,thefourmentorsof
the greatest kindness. This means that he accepted these teachers: Taklungpa
Ngawang Tenpey Nyima who was his preceptor for the outer vows of individual
liberation, Datrl Karma Ngedn Tenpa Rabgye who was his spiritual guide for the
innerbodhisattvatrainings,PemaGarwangLodrThayewhowashisvajramasterfor
theinnermosttantricprecepts,andPemaselDoNgakLingpawhowashisroadguru
oftheultimate,definitivemeaning.[*sosolagtantshigyodparsnang].
Beginning from remaining in the recitation retreat of the most profound
Knchok Chid, at the secluded place of Yarkhyil, he followed the command of the
guru and practiced, primarily by staying in strict retreat for three years at Ogmin
Karma. Persevering in the various levels of practice, he reached perfection in the
experienceofdevelopmentstage,competitionstageandthegreatperfection.Through
thishemanifestedboundlesssignsofaccomplishment.Bythepowerfactsheprovedto
havebecomeagreatmasterwhohadgainedmasteryoverthefourkindsofactivity.In
particular,theProphecyfortheThreeSectionsoftheGreatPerfectionmentions:
Transmittedfromonetotheotherunbrokenly,
Profoundtermasinactualityandinmind,
Rediscoveredtermasandtermasofrecollection,
Purevision,andhearinglineage;
Thesearethesevenkindsoftransmission
Receivedastheheritageofthefatherkingandhisson.
Theywillbeaugmentersfortheteachingsinthedarkage,
Andexceedinglyunfoldthesunlightandoftheprofoundandthe
extensiveteachings.
According to this and many other predictions, these two great treasure
revealers, emanations of the father and son, were each endowed with seven
transmissions of profound teachings that can be specified from the three aspects of
Kahma,TermaandPureVision.

772

The first of these is the long transmission of Kahma. He [Chokgyur Lingpa]

receivedforthemostpartofwhatiscurrentlyinexistence,andnotonlydidheexplain
and propagate many times the three aspects of Do, Gy and Sem, but as well, the
profoundtermasofthislord,includingDoandGyutrlandsoforth,werewonderful
andunprecedented,capableofbringingforthtextswithawordingexactlyliketheroot
textsofKahma.Inthatsense,theyaswellbelongtotheKahmatransmission.
Thesecondistheearthtermas,sater,belongingtohispersonalfortune.When
hewas13yearsoldherevealed,fromDragkarDzongchung,the24sadhanasthatwere
thepersonalpracticeofDamdzin,aswellasthevajra,skullcupandmirrorthatwere
theinsigniaforGongd.Fromthattimeonwardsanduntilattheage39years[651]
wheninaccordancewiththepredictionlistsandencouragementofthelordguru,he
revealed from the Norbu Pnsum at Tsikey, the sacred teaching known as the Seven
Jewel Cycles, the statue representative of Guru Rinpoche, and the ornaments of
Sengdrokitisrenownedthathehad37eminenttermas.Nevertheless,includingthe
Seven Cycles of Pacifying revealed at Drak Yangdzong, he revealed numerous and
minortermasofmaterialarticlesaswellasthevarioustypesofpredictionlistsknown
askhajang,yangjang,nejangandnyingjang.
Theprimaryoneswere:
TukdrubBarcheyKnselrevealedfromDanyinKhalaRongo;
TukjeChenpoPemaTsuktorrevealedfromNabnDzong;
theSevenCyclesofProfoundPracticerevealedfromtheslopebehind
OgminKarma;
the tantras and statements, that are the subsidiary parts to that,
revealedfromYegyalNamkhadz;
theprincipalTukdrubknownasGongpaKnd;
thetwostatuerepresentations;
the sacred teaching known as the Three Sections of the Great
Perfection (Dzogchen Desum) in revealed from the Lotus Crystal Cave
atMeshDzomnang;
theSacredTeachinginSixScrollsrevealedfromtheupperandlower
cliffofSengchenNamdrak;
the Lotus Magical Net of the Great Compassionate One and
OverturningTheDepthOfSamsararevealedfromKhandroBumdzong;
MamoChidrevealedfromKarmeyPaldeu;
Tukdrub Yishin Norbu revealed according to the command of the
preciouslordguruJamyangKhyentseWangpofromNorbuPnsumat
Kela;[652]
Kabgye Deshek Knd and the profound Refined Gold of the Great
Perfection revealed from the Turquoise Turtle Cave on the southern
slopeofYegal;
the Tukdrub Dorje Draktsal and the Five Essential Cycles (Nyingpo
KorNga)arevealedfromKarmoTaktsangatRongmey;
theDemchokSangyeNyamjorrevealedfromRudamGangtr.
Asindicatedbythese,fromeachtermaplaceherevealedanexceedinglygreat
numberofteachings,sacredsubstances,bodilyrepresentationsandhandemblems.For
themostpart,thesewererevealedaspublictermasand,beingwitnessedbyeveryone,
theywereindisputable.

773

Inshort,hehad100termaplacesofbody,speech,mind,qualitiesandactivities;
100 termas of Heart Essence (snying thig); as well as receiving the mandate for
numeroussubstancesthatbringliberationthroughtaste,asisclearlymentionedinthe
prediction scriptures. He also opened up for many sacred places, both the principal
and subsidiary types of the 25 major sites of Dokham according to the list which he
revealedfromPawoWangchenCliff.
Astermas,healsorevealedthreetypesofmaterialsforimagerepresentationsof
Guru Rinpoche and so produced numerous copies of these images. These and other
deedswereanamazingwonder.
The third transmission are the rediscovered treasures, yangter, that are a
subsidiary part of the earth treasures. This lord received a transmission through the
powerblessingsforGurdrakHungmarNyingtigfromhispreviouslifetimeasthegreat
treasurerevealerSangyeLingpa.[653]Healsoreceivedthetransmissionfortheshort
lineageoftheSecretPracticesofMotherTantra(margyudgsangbailamkhyer)ofthe
dakiniKungaBumpa,theripeningandliberationforwhichhebestoweduponme.
The forth is the profound mind treasure, gongter. Based on Jetsn Tara three
times bestowing of upon him confirmation by uttering three times Lekso! he
establishedinwritingtheProfoundEssenceofTara.
The fifth transmission was recollection, jedren, which stems from the mind
treasure. When the master remembered his past life when born as Nub Khulungpa
YntenGyatso,hewasgiventheinstructionofLungDorjeKpaasthefinaltestament
when Nubchen was passing on. He also wrote down a brief version of the Khapo of
Nub.TherewerealsothewayofrecitingtheRulumantraaswellasnumeroustypes
dances.
By remembering his past life as Sangye Lingpa, he established in writing
detailedinstructionsforthenineyogaexercisesfortraininginGongdandtheseare
stillinexistence.
Thesixtransmissionisthatofpureperception,dagnang.Whilehewasopening
up the terma place of Riwo Wangzhu, he had addition of the Great Pandita in the
practice gave of Vimalamitra. He and he was given the Profound Essence of
Vimalamitraandthisinstructionisstillexisting.
The seventh transmission, corresponding to the above, is that of hearing
lineage, Nyengy. In a pure vision Chokgyur Lingpa went to the Glorious Copper
Colored Mountain, where he received from Orgyen Rinpoche the instructions of Ati
ZabdnNyingtigwhichwasthencommittedtowriting.
Thus I have here briefly written down his life story endowed with the seven
transmissions.
The various visions and prediction he received successively, the practices to
invoke the guardians of the Dharma treasures to carry out their activities, and the
various versions of different lengths of his pure visions in which he went to the
GloriousMountainofChamara,aremany,buthereIfeelthatthismuchdetailwillbe
sufficient.
ChokgyurLingpaperformedapproximately33drubchenceremoniesendowed
withthefouraspectsofapproachandaccomplishment.Theseincludetheceremonies

774

performed at his own seats and when he was invited to function as vajra master for
assemblageceremoniesinotherplaces.
HeperformedtheKanenRabjiandNechenJinbebinthemostimportantplaces
of Tibet and Dokham including Samye, Hepori, glorious Chuwori and many other
places. By doing so he pacified invasions and other upheavals and was able to
accomplish the vast predicted activities of ensuring happiness and wellbeing for the
entirecountry.
He bestowed the profound teachings of ripening and liberation, both directly
andindirectly,uponalltheholdersoftheteachingswithoutsectarianrestrictions:the
KagyhierarchiesheadedbyprimarilytheGyalwangKarmapaandtheDrukchen,the
DrigungandtheTaklung,andtheNyingmamastersheadedbythethroneholdersof
Mindroling,Katok,Palyl,ShechenandDzogchen,aswellasthegloriousSakyapaand
soforth.
His giving of liberation through taste permeated everywhere throughout the
centralandsurroundingregionsofTibetandKham.
In particular, due to the auspicious circumstances being arranged, most of his
tenprimaryholdersoftheteachingspropagatedimmenselytheactivitiesoftheterma
teachings,primarilytheTukdrubBarcheyKnsel.[655].
AsexemplifiedbythemediumlengthsacreddancesoftheYangpurdrubchen
performedyearlyatOgminTsurphu,itisevidentthatthemajorandminoraspectsof
theteachingsofthesetreasuresflourishedtoincreasethedegreebyholdingdrubch
ceremoniesatnumerousmonasteries.
Among the Ten Teachings to Ensure the Welfare of Tibet and Kham, he
establishedinwritingtheDharmacycleonauspiciouscoincidenceandinaccordance
with its meaning, the wonderful ritual performance was held at Palpung, Katok and
Dzogchen.ItwasadramaperformedtocommemorateTheAbbot,theMasterandthe
Dharma King with a threefold aspects of teaching, practice and activities of the
twofolddoctrinesofSutraandTantra.
HismainseatswereatKarmariMountain,attheNetenGangRidge,andatthe
confluence of the Tsichu and Kechu rivers. In all these places he built temples with
shrines and shrine objects. In the two latter places, he established a sangha
congregationandtheongoingteachingandpracticeofSutraandTantra.
Having completed these deeds, considering a greater purpose elsewhere, he
displayedthemanneroffallingsickandhadthepurevisionofjourneyingtothepure
buddharealms.Thishappenedattheageof42,intheyearoftheMaleIronHorse.On
the first day of the fifth month, he entered into the composure of the peaceful basic
space,whiledisplayingwondrousmiraclessuchasearthquakeandrainbowlights.
HismainlineageholderwasGyurmeyTsewangDrakpa,hisheartdiscipleand
sonwhowaspredictedasbeingtheemanationofNamkhaiNyingpoofNub.Heand
othersperformedthefuneralceremonieswithlavishritualsofofferingsandritualsfor
fulfilling the masters wishes. As stupa receptacle made of gilded copper, the size of
several stories, was constructed and here his entire body was placed. Gyurmey
TsewangDrakpaalsocompletedthebuildingoftheseatatTsikeyNorbuLingwhich
hadbeenonlybegun.

775

AsindicatedbywhatImentionedabove,therehavebeencountlessinstancesof
spreading the activities, including the profound Dharma of liberation through taste,
propagated by numerous great masters headed by the precious Lord Guru. Even
someone as simple as myself, who has received the blessing of these profound
teachings,hastothebestofmyabilitytriedtoservemostoftheseprofoundteachings
by means of doing the practices of approach and accomplishment, performing the
drubchens,spreadingtheteachings,andwritingarrangementsfortheempowerments.
Whenhe(ChokgyurLingpa)traveledtocentralTibet,heofferedforthefirsttimethe
teachingsofthesenewtreasurestotheKarmapaandDrukchenandtheirspiritualsons
aswellasmanyothers.
AttheCrystalCaveofSheldrak,heperformedthedrubchenofsacredmedicine
basedonthePeacefulandWrathfulDeitiesoftheMagicalNet.Headedbythat,ineach
of the sacred practice places of Guru Rinpoche, he performed the auspicious link for
practicing the Seven Cycles of Profundity as well as making thousands of feast
offerings. In this way, throughout the provinces of Ngari, Central Tibet and Tsang,
[657]heperformedtheservice,inasmalldegree,ofbringingtothelightofdayforthe
firsttimetherenownofthetertnsnameandthetermateachings.
On the 15th day of the eleventh month of the same year in which the great
treasurerevealerhaddepartedtothestateofpeace,PemaselDoNgakLingpathe
great monarch of all the tertns and siddhas of the snowy ranges of Tibet had a
visioninwhichhesawthatintheLotusCoveredBuddhafieldinthewesterndirection,
the great treasure revealer himself had manifested in the form of Bodhisattva Lotus
Sprout (Padmasattva). After meeting him, he received the nectarlike instructions of
thesadhanaandtheempowerment.Foronemonthhekeptthesamayasealofsecrecy.
Then, on the 10th day of the 12 month, he established these instructions in
writingcombinedwithafeastofferingduringwhichIreceivedthem.Atthistimethe
entiregroundoutsidewassuddenlywarmedup,sothattheiceandsnowmeltedintoa
river. These auspicious signs were visible to everyone. In addition to these signs of
blessingsseen,consideringthepurposeofthefollowersofthecycleoftheseteachings,
he bestowed a testament of oral instructions condensed to the quintessence.
Consequently, 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].Thiswasmentionedasanadditionalpoint.

thissectionisanextractfromtheBiographiesoftheHundredTertnscomposedbythefirst
JamgnKongtrl,andincludedinthefirstvolumeoftheRinchenTerdz.
(TranslatedbyErikPemaKunsang.

776

PatrulRinpoche
FromRangjungYesheWiki

PatrulRinpoche(18081887)

PatrlRinpoche,JigmChkyiWangpo18081887
PatrlRinpochewasbornintheDzachukavalleyofEasternTibet.Althoughhe
is generally considered to have been the speech incarnation of the great tertn Jigme
Lingpa,PatrlRinpochewasoriginallyrecognizedasanincarnationofPalgTlku,a
lama from Dzogchen Monastery. The first Dodrupchen Rinpoche, one of Jigme
Lingpas two main disciples, entrusted young Patrl with the Longchen Nyingthik
lineage shortly after the recognition. He practiced, studied, and taught this lineage
throughouthislife.
Patrl Rinpoche studied with many different masters. His two main teachers,
however, were Jigm Lingpas second main disciple, Jigme Gyalwe Nyugu, and the
great tantric yogi Do Khyentse Yeshe Dorje, the mind incarnation of Jigm Lingpa.
Under these and other important lamas, he studied a vast array of topics, from the
foundational teachings of the Hinayana up to the most profound and secret oral
instructionsoftheGreatPerfection.

Attheageoftwenty,PatrlRinpochelefttheresidenceofhispredecessorand
tookupthelifeofawanderinghermit.Fortherestofhisdays,Patrlwanderedfrom
mountain retreats to large monasteries, practicing the teachings, instructing students,
andcomposingcommentariesonimportanttextsandpractices.Thoughhewasmaster
oftheGreatPerfectionteachings,hehadapassionforteachingtheMahayanaaswell.
HetaughtShantidevasBodhisattvacaryavataraoverahundredtimes.Throughouthis
life,PatrlRinpochedemonstratedtheimpeccablelifeofatruesiddha/scholar;hekept
fewpossessions,hadnofixedabode,andwasoftenmistakenforabeggarduetohis
humbleappearance.

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In addition to the many stories of his life and exploits, which remain a much
treasuredpartofTibetanBuddhistlore,PatrlRinpocheswritingshaveproventobe
someofthemostinfluentialinrecenthistory.Histextsrangefromscholastictomeson
Mahayana philosophy to pithy poems on how to apply Buddhist principles in daily
life. In particular, his text The Words of My Perfect Teacher(Tib:kunbzangblamai
zhal lung), a commentary on the Great Perfection preliminary practices, is studied in
all of Tibetan Buddhisms four main lineages. He also composed a profound
commentary on The Three Words that Strike the Vital Point, known in Tibetan
asTsigsumNedek.
Patrl Rinpoches heart disciple was Lungtok Tenp Nyima, who lived with
himfortwentyeightyears.Hisotherdisciplesincludesomeofthe19thcenturysmost
outstanding masters. Among them were Mipham Rinpoche, Khenpo Knpal, the 3rd
Dodrupchen Rinpoche, the famed tertn and teacher of the 13th Dalai Lama Lerab
Lingpa,andAdzomDrukpa.
PatrlRinpochediedattheageof80.

778

MiphamRinpoche
FromRangjungYesheWiki

MiphamRinpoche,JamgnJuMiphamNamgyal18461912
JuMiphamranksalongsideLongchenRabjamandTsongkhapaasoneofTibets
mostprolificandinfluentialmasters.HispresentationoftheNyingmaSchoolsunique
approach to the view and practice of Buddhism, and in particular the relationship
betweenMadhyamakaandtheGreatPerfection,hashadanenormousimpactonthe
past few generations of Tibetan Buddhist scholars and practitioners. Namdrolling
Monastic College, currently the largest functioning Nyingma educational institution,
includes twenty of his texts in its curriculum. By comparison, only five texts by
LongchenpaareincludedandonlyonebyRongzomMahapandita.
Miphams primary teachers were Patrul Rinpoche and Jamyang Khyentse
Wangpo, both incarnations of the tertn Jigme Lingpa. Khyents Rinpoche requested
Mipham to preserve the Nyingma teachings through teaching, debate, and
compositionataskinwhichheadmirablysucceeded.Abouthisremarkablestudent,
Khyentsremarked:Inthistime,thereisnooneelseonearthmorelearnedthanlama
Mipham.
Heexcellednotonlyinstudyandteaching,however,butinpracticeaswell.
Thenumerousretreatshecompletedwerealwaysaccompaniedbymiraculoussignsof
accomplishment.
Mipham Rinpoches collected writings comprise twentyseven volumes and
cover a vast array of topics. Among his most influential writings are The Speech of
DelightacommentaryonShantarakshitasOrnamentoftheMiddleWay,Gatewayto
Knowledgewhich provides an overview of the Buddhas teachings, and Beacon of
CertaintyanelucidationoftheviewoftheGreatPerfectionanditsrelationshiptothe
MiddleWayteachings.
Miphams most important students were Dodrupchen Rinpoche, the Fifth
DzogchenRinpoche,GemangKyabGon,KhenpoPadmavajra,PalyulGyaltrul,Karma
Yangtrul,PalpungSituRinpoche,LingJetrung,AdzomDrukpa,TokdenShakyaShri,
Ngor Ponlob, and others. The great tulkus of Sechen, Dzogchen, Katog, Palyul,
Palpung,DegeGonchen,Repkongandothersofalllineages,Sakya,Gelug,Kagyu,and
Nyingma,allbecamehisdisciples.
MiphamRinpochewasalsoinstrumentalintrainingsomeoflastcenturysmost
important Nyingma teachers. His most prominent students include Khenpo Knpal,
KatokSitu,SechenRabjam,KhenpoPemaDorj,andthetertnLerabLingpa.

779

780

ThePawoRinpoches
FromRangjungYesheWiki

Pawo Rinpoche (dpa bo),animportantlineageofKarmaKagyumastersvery

closely associated with the Karmapas. The seat of the early Pawo incarnations was a
monasterycalledLhalung(lhalung)andatSekharGutog(srasmkhardguthog).Now
it is the monastery of Nenang (gnas nang) located in the same Tolung (stod lung)
valley as the Karmapas Tsurphu (mtshur phu) monastery. The 10th Pawo Rinpoche
passedawayinKathmandu/Nepalin1991.
Thepresent11thincarnationwasfoundandrecognizedinTibetbythepresent
17thKarmapa.
1stPawoRinpoche,chosdbanglhungrub(14401503)
2ndPawoRinpoche,gtsuglagphrengba(15041566)
3rdPawoRinpoche,gtsuglagrgyamtsho(15671633)
4thPawoRinpoche,gtsuglagkunbzang(16331649)
5thPawoRinpoche,gtsuglagphrinlasrgyamtsho(16491699)
6thPawoRinpoche,gtsuglagchoskyidongrub(1701?)
7thPawoRinpoche,gtsuglagdgabaidbangpo(17181781)
8thPawoRinpoche,gtsuglagchoskyirgyalpo(nodates)
9thPawoRinpoche,gtsuglagnyinbyed,(?1911)
10thPawoRinpoche,gtsuglagsmrabaidbangphyug(19121991)
11thPawoRinpoche,(b.1993)

2ndPawoRinpoche
FromRangjungYesheWiki

Tsuglag Threngwa (15041566), a great scholar and very prolific writer. He

composed works on history, philosophy, instruction manuals for a variety of
meditation practices and more. He was a student of the 8th Karmapa Miky Dorje
(15071554). See the index of his collected works under Pawo Tsuglag Threngwa
Sungbum.

781

10thPawoRinpoche
FromRangjungYesheWiki

The10thPawoRinpoche(19121991)

The former Pawo Rinpoche, Tsuglag Mawe Wangchuk (gtsug lag smra bai
dbanghyug)wasborninTibetin1912.Hewasrecognizedandenthronedbythe15th
KarmapaKhakyabDorje(18711922).LikeallpreviousPawoRinpoches,hewasaclose
discipleoftheKarmapaandtheTaiSitupa.
TheKarmapatreatedhimlikehisownsonandbestowedthetransmissionsof
the entire Kagyu lineage upon him. In 1925 he met the 13th Dalai Lama Thubten
Gyatso(18761933)inLhasa,whobestowedthenameThubtenKunsal(thubbstankun
gsal)ontoPawoRinpoche.
Afterhavingcompletedhisformaleducationhespentmanyyearsinretreat.He
wasoneoftheteachersofthe16thKarmapaRangjungRigpeDorje(19241981).
In1959PawoRinpocheleftTibetandwenttoBhutanandlatertoKalimpong.
Due to a fragile health, he later went to southern France where he stayed for many
years. He lived a rather secluded life and established the retreat centre Nenang
SamtenCholingthere.Justafewyearsbeforehispassingawayin1991,hereturnedto
NepalandestablishedamonasteryinBoudhanath,Kathmandu.

782

TheShamarRinpoches
FromRangjungYesheWiki

ShamarRinpoche,animportantlineageofKarmaKagyumastersveryclosely
associated with the Karmapas. The masters of the Shamar lineage, and others, are
responsibleforthecontinuationoftheKarmaKagyulineageintheabsenceandduring
the minority of the Karmapas. They were in the posession of a red crown,muchlike
theblackcrownoftheKarmapas,hencethenameShamarRedHat.Theirseatwasthe
monasteryofYangpachen(dpalyangspacan)untilitwasimpoundedandconverted
by the Lhasa government. There is much political controversy around the lineage of
theShamarRinpoches.
A.bkrashisgragspa(d.1282)Eventhoughheiscountedamongthelineageof
the Shamar, it is only the next one that was officially named as the 1st Shamar
Rinpoche
1stShamarRinpoche,gragspasengge(12831349)
2ndShamarRinpoche,mkhaspyoddbangpo(13501405)
3rdShamarRinpoche,chosdpalyeshes(14061452)
4thShamarRinpoche,chosgragsyeshes(14531524)
5thShamarRinpoche,dkonmchogyanlag,(15251583)
6thShamarRinpoche,gardbangchoskyidbangphyug(15841630)
7thShamarRinpoche,yeshessnyinpo(16311694)
8thShamarRinpoche,dpalchenchoskyidongrub(16951732)
9thShamarRinpoche,dkonmchogdgebaibyunggnas,(1733?1741)
9th Shamar Trizur, zhwa dmar khri zur gar dbang rgya mtsho, (b.1735?). For
very unclear political reasons he had to abdicate the throne of the Shamar
lineage,hencethenamekhrizur,andwentintolifelongretreat.Nothingmore
seems to be known about him but that he became an exceptionally realized
master.
10thShamarRinpoche,chosgrubrgyamtsho,alsoknownasdkonmchogchos
kyinyima(17421792).BecauseoftheallegedcomplicityofChodrubGyatsoin
the Nepalese invasion of Tibet, his monastery Yangpachen and the entire
propertyoftheShamarLabrangwereimpoundedbytheLhasagoverment.The
recognition of further reincarnations of Shamar Tulku was prohibited.
Thereforethereisalargegapinyearsbetweenthe10thand11thincarnations.
Apparently incarnations did appear, but were not officially recognized and
lived out there lives in seclusion. They were exceptionally accomplished
masters.
11th Shamar Rinpoche, jam dbyangs rin po che (a son of the 15th Karmapa
KakhyabDorje,d.1947?)
12thShamarRinpoche,aninfantwhowasnevernamed,(b.1948?)
13thShamarRinpoche,miphamsmrabaigocha,(b.1952)

783

784


17thKarmapa

OgyenTrinleyDorje(1985)

The16thGyalwaKarmapadiedin1981.Hisreincarnation,the17thKarmapa,bornin
1985,wasfoundin1992,inexactaccordancewiththepredictionletterhehadwritten
notlongbeforehisdeath,andsubsequentlyformallyenthroned.
Thefollowingissomeofthestoryofhisdiscoveryandlifesofar,fromKenHolmesbookKarmapa,
publishedbyAltea,Scotland1996.

Part1
Familybackground
TheparentsofthepresentKarmapa,DondrupandLoga,arenomads.Theirlife
tendingthefamilyherdofsomeeightyyakstakesthemfromgrazingareatograzing
area,accordingtothehumoursofthefourseasons.Theyarerespectedmembersofa
group of some seventy nomadic families; more than four hundred persons, deeply
tannedwithappleredcheeks,whoseencampmentsareatravellingvillageoffelttents,
madefromlongyakhair.
As is customary, Dondrup and Loga dedicated their first son to their local
NyingmapamonasteryKampagar,oneofKhamtrulRinpochesmonasteriestobea
futuremonk.Theysubsequentlyhadfivechildren,alldaughters.Longingforanother
son,theysoughthelpfromKarmaNorzang,therenownedyogiofKampagar,reputed
tobelikeasecondMilarepa.Hegavethemsomeadvice,whichtheyfollowedasbest

785

theycould.Theyweretodoahundredthousandrefugeprayers,feedbeggars,feedthe
fish in the rivers and go on pilgrimage to Lhasa. These things they did as best they
couldbut,asdestinywouldhaveit,anybenefittheyproducedwasnottotakeeffect
immediatelyandtheirnextchildwasyetanotherdaughter.
By the time they were contemplating another attempt at having a son, Karma
Norzang had died and so they consulted Amdo Palden, the yogi abbot of Kalek, a
Karma Kagyu monastery which formerly belonged to the King of Lhatok. At first
AmdoPaldenwasnotsurehecouldhelpbut,uponfurtherreflection,saidthatitmay
be possible for them to have a son but that they must promise to place him, should
they have one, in his charge. They agreed to this. His way of helping was to confer
empowermentuponthem.

Auspicioussigns
During her next pregnancy, Loga dreamt of three white cranes offering her a
bowl of yoghurt. A brilliant golden letter sat atop the bowl and signified her
forthcomingson.ThecranestoldherthattheyweresentbyGuruRinpocheandthat
the golden letter was the recognition letter for her son but that she should keep this
information secret until the right time came. At another time she dreamt of eight
auspicious symbols wreathed in rainbow light emanating from her heart. The night
before the birth, in late June, 1985, the father saw rainbows over the tent and was
surprised, for the sun had already disappeared behind the mountains. The baby was
bornthenextdaywithoutpainordificulty,justbeforethefirstgoldenraysofsunlight
burstintothetent.Atthesametime,acuckoolandedontheyakhairtentandsang.
Two days later, the celestial sound of a conch shell, prophesied by the Sixteenth
Karmapainhisletter,washeardbyallthemembersofthenomadiccommunity.Those
outside their tents thought it came from the inside, and vice versa. Some thought a
wholemonasticorchestramustbeaccompanyingahighlamabutnonecouldbeseen.
Itcontinuedthroughtheafternoonforsometwohours.Unknownflowersblossomed
in the area and, some while later, three suns were seen in the heavens, a rainbow
archingoverthemiddleone.Thislastphenomenonwaswidelywitnessedthroughout
easternTibet.

Aspecialwait
When Dondrup and Loga went to Amdo Palden, to request a Buddhist name
fortheirson,asistheTibetancustom,hetoldthemthatthisveryspecialchildshould
notbenamedbyanyordinaryabbotandthatonlyaverygreatbeing,suchastheTai
Situpa, could name him and that they should wait until such time as this proved
possible. For need of some provisional name, they used one that their daughter said
she was given for him by a magpie at a riverside, just after the birth, Apo Gaga,
meaninghappy,happybrother.
As a very young child, Apo Gaga was obviously a very special being, gifted
withclairvoyanceandauthority.Hewasable,forinstance,totellpeoplewheretofind
lost sheep or cattle. As one might expect, his parents local monastery of Kampagar
wantedtocareforhimandtogivehimthespecialtrainingwhichwouldmakehima
lama to help many beings. But at that point, Amdo Palden reminded the parents of
theirpromiseandtookhimunderhisowncareatKalekmonastery.Beingmoredistant

786

fromtheirencampments,thiswaslessconvenientbuttheyneverthelesshonouredtheir
commitment and placed Apo Gaga in his care. When asked about the boy, a local
oracle,giftedinaformofdivinationknownasmirrorseeing,sawtheformofawhite
conch with a clockwise spiral. He predicted that Apo Gaga would greatly benefit
sentient beings but that his destiny would not become clear until he was eight years
old.Tibetanscountapersonsageasfirstyear1atbirthandthenaddingoneas
eachTibetanNewYearpasses.Thiscanmakeasmuchasayearsdifferencewiththe
Westernwayofcounting.
The young Apo Gaga spent about four years receiving a special education at
Kalek,wherehewasgiventheattentionduetoanunrecognisedreincarnatelama.He
hadasmallthronetoonesideoftheshrinehall,anattendanttohelphimandhewas
notallowedtogetuptothesamepranksandgamesastheotheryoungnovices,who
showedhimagreatdealofrespect.Duringthisphase,hespentmomentsbackwithhis
familyintheirnomadicround.Inthoseperiods,hisparentsreportthathewouldoften
buildtoymonasteriesfromearthandstone,orelsemakeasmallthroneandsitonitto
reciteprayers.Theysayhewouldrideoffintothehillsonthebacksofgoatsorwild
animals, that he would cry whenever animals were being hurt or killed and that he
always showed compassion. He showed a particular interest for trees, frequently
plantingthemandbeingupsetifhesawtreesorplantlifebeingdestroyed.Itissaid
thatspringsoftenemergedwherehehadplantedsmallclumpsoftrees.

Discovery
In 1992 he insisted,without explaining why, that his parents move to their
summer pasture one month earlier than they had intended. In the Tibetan calendar,
summer is a 72 day period commencing three lunar months after Tibetan New Year.
Thus, summer usually starts some time in May. Trusting Apo Gagas advice, they
moved camp early and it was this that put them in the location predicted in the
Sixteenth Karmapas prophecy letter, in time to be found by the search party. Apo
Gagapreparedhimselftoleave,packingsomethingsshortlybeforetheadvancesearch
partyarrived.Heawokeearlyonthemorningofthedaytheycameandplacedsome
ofhisclothesonthebackofhisgoat,aspecialonewithouthorns,andtoldhismother
thathismonkswerecomingandthathewasnowreadytoleaveforhismonastery;it
wouldbegoodifhecouldtakeoneortwogiftswithhimfromtheKalekmonastery!
His elder brother, Yeshe Rabsal, was at Kalek when the advance party arrived and
calledhisbrotherdownfromthehillstosaythatmonksfromTsurphuwereatKatok,
ontheirwaytoBarkor,probablylookingforthereincarnationofaspeciallama.News
ofthisbroughtgreatjoytotheyoungKarmapa,wholaughedanddanced.
His parents set up a special tent to receive the visitors. After the traditional
politenesses of greeting and exchange of white scarves (katta), the advance party
enquiredafterthebirthsofLogaschildrenandaboutanydreamssheorothersinthe
family may have had. The parents told of the their sons birth, the special signs, the
dream of the cranes, the brother and fathers dreams, the cuckoo, the sound of the
conchshell,thethreesunsandsoforth.Infact,theadvancepartyhadalreadyheard
most of this through the discreet enquiries that they had made among the other
nomads of the camp. Lama Domo, representing Tsurphu in the advance party, then
gave the father a copy of the Sixteenth Karmapas prediction and Dondrup realised
whoexactlyhissonwas.Afterpassingamomenttogether,intheelationofjoyofthe

787

search party and astoundment of Dondrups family, the monastic party then
accompanied the young Karmapa to Kalek monastery to await the coming of Akong
Tulku Rinpoche and Sherab Tarchin, who were expected within days. They soon
arrived.WordofthepreciousdiscoverywassentbacktotheTaiSitupaandtheGoshir
Gyaltsabpa in India, who in turn informed HH the Dalai Lama. When their joyous
confirmationofthenewKarmapasidentitywasreceivedatKalekmonastery,Akong
Rinpoche and Sherab Tarchin presented Apo Gaga, now become His Holiness the
Seventeenth Gyalwa Karmapa, with the special robes and sacred blessings of the
tru.sol,thattheywerecarryingonbehalfoftheTaiSitupaandtheGoshirGyaltsabpa
andwhichhadbeenespeciallypreparedinIndiaattheoutsetoftheirjourney.
Asisusualwiththediscoveryofatulku,offeringsweremadetotheKarmapas
parents to express gratitude for the care that they had given him up to the time of
discovery.TheinitialfindingoftheKarmapanowcompleted,ashortperiodwasspent
intheKalekareaduringwhichAkongRinpochemadeacquaintancewiththeKarmapa
andhisfamilyasthefullimportofwhatwashappeningsettledin.Preparationswere
made for the journey to Tsurphu. Akong Rinpoche and Sherab Tarchin, representing
the Tai Situpa and the Goshir Gyaltsabpa, and a new group of representatives just
arrived from Tsurphu, eventually accompanied the Karmapa on his historic journey
back to Tsurphu; the seat his former emanation had left some thirtythree years
previously.BeforethepartyleftKalekmonastery,threesunsappearedinthehazysky
andwereseenbymanyhundredsofpeopleinthesurroundingarea.Themiddleone
waslargerandhadarainbowhalo,whiletheothertwoweresmallerandnestlingin
theclouds.Therecouldwellbeameteorologicalexplanationforsuchathing,buteven
so,itwouldstillbewhattheTibetanswouldcallanauspiciouscoincidence.

HomecomingtoTsurphu
His arrival at Tsurphu was a moving moment for the thousands of Tibetans
who had quickly gathered there as news of his coming spread. Descending from his
vehicle the Karmapa made the last part of the journey mounted upon a beautifully
apparelledwhitesteed,wearingaspecialcoiffeandaccompaniedbymonkscarrying
silkbannersandplayingthetraditionalmusicalinstruments.Tibetansarefamousfor
their equestrian skills. Many were there on horseback as an escort, dignified in their
upright bearing on their small but powerful mounts. The Karmapa entered Tsurphu
itselfbeneathagiganticgoldenparasol,signofhishighrank,tobegreetedbyamighty
crowd.Descendingfromhishorsewithgreatpowerofpresenceforonesoyoung,he
was seated in front of the main temple. Dancers in twoman snowlion costumes
performed antics and presented him with snowlions milk to drink, masked
representationsoftheKagyuprotectorscametogreathimonebyoneasdidthefigure
ofanancientsage,insymbolicwishforhislifetobelongandhealthy.
In general, the days following his arrival were a great celebration for the
makeshift city of people that had spontaneously formed there. There were lay folk
dances,instrumentalmusicandsinging.Everyday,theKarmapagavehisblessingto
thevastcrowds.
On June 27th, the government of the Peoples Republic of China officially
approved Urgyen Trinley Dorje as the seventeenth reincarnation of the Karmapa. He
who had been, 800 years before, the first reincarnate lama of Tibet became the first

788

tulku permitted by the Chinese government since 1959. This was undoubtedly aided
bythefactthatmanypreviousKarmapasweregurusoftheEmperorsofChina.

Enthronement
TheTaiSitupaandtheGoshirGyaltsabpasoughtvisasforentryintoTibettoofficially
enthroneHisHolinessandpermissionwasalsoobtainedforahaircuttingandnaming
ceremony to be held in Lhasas famous Jokang temple, the home of the statue of
Buddha Sakyamuni brought to Tibet from China by Princess Wen Cheng in the
seventhcentury.ThisstatueissaidtohavecometoChinafromIndia,where,somesay,
ithadbeenmadeduringtheBuddhaslifetimebytheartistVisvakarmanandblessed
by Lord Buddha himself. It depicts the Enlightened One at the age of twelve and is
believedtobringgreatblessingtothosewhoseeit.
Also during this period, representatives of Kagyu Buddhism from many
nationspreparedthemselvesforajourneytoTibettoattendtheenthronementofthe
teacherforwhomtheyandtheirnumerousorganisationsworldwidehadbeenwaiting
solong.Afteryearsofuncertaintyandanxietyandadistinctfeelingofbeinginlimbo,
the joy of the Karmapas discovery was as tremendous as one might imagine it to be
upon hearing good news that one hasawaitedforadecade.Now,itwasalsocrystal
clearthatthepredictionofthegreatNyingmapavisionary,ChojurLingpa,wasbeing
fulfilledandthattheTaiSitupawouldbethemainguruofthenewKarmapa.Almosta
centurybefore,ChojurLingpahadhadavisioninwhichhehadseenalltheKarmapas
uptothetwentyfirstincarnation.Thisishowhedescribedthevisionconcerningthe
SeventeenthKarmapa:
Inthearea(ofthevision)infrontofthemountains,(thereare)rocksandpine
trees,andthereistheseventeenthoftheincarnationrosary,togetherwithKhentinTai
Situ, their minds fused as one. This (signifies) that the leaves and petals of the
Buddhas teachings will flourish (under him) and there will be abundant fruit of the
veryessenceofthetransmissionsofGampopa.
The Tai Situpa, to whom the previous Karmapa had entrusted the prediction
letter,wouldbeasonewiththemindoftheyoungKarmapa.Thiswasalsowhatthe
predictionletteritselfhadforeseen:
HeissustainedbyLordDnyDrup.
Pema Dny is the name the Sixteenth Karmapa had himself given to the Tai
Situpa, some thirty years previous. He gave that particular name according to Guru
Rinpoches prophecies, made in a text called the Gongdu, giving names for the Tai
Situpas. This is the tenth of those names. In an address he gave, on Indian radio, to
Kagyu followers, 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
SeventeenthGyalwaKarmapa.

789

790

HisHolinessthe17thGyalwangKarmapa

TheKagyuOfficewebsitepresentsextensiveinformationonHisHolinessthe
17th Gyalwang Karmapa. The sidebar provides links to sections on His Holinesss
current activities and schedule, as well as his personal history, from his recognition
throughhislifeinTibet,hisescapetoIndia,tothecurrentday.
BelowisanoverviewofthelifeofHisHolinessthe17thGyalwangKarmapa.

TheKarmapas
Karmapameanstheonewhocarriesoutbuddhaactivityortheembodiment
ofalltheactivitiesofthebuddhas.IntheTibetantradition,greatenlightenedteachers
aresaidtobeabletoconsciouslyarrangetoberebornasateacherwhocancarryonthe
teachingsofapredecessorinapriorlife.Pursuanttothistradition,theKarmapashave
incarnated in this form of manifestation body (Skt. nirmanakaya), for seventeen
lifetimes,asofthepresent,andallhaveplayedthemostimportantroleinpreserving
andpropagatingtheBuddhistteachingsofTibet.
Prior to the birth of the first Karmapa, the arrival of a Buddhist master who
would be known as the Karmapa was been prophesied by the historic Buddha
ShakyamuniandthegreattantricmasterofIndia,GuruPadmasambhava.Throughout
the centuries, Karmapas have been the central figure in the continuation of the
vajrayanalineageingeneralandKagyulineageinparticular,andhaveplayedavery
importantroleinthepreservationofthestudyandpracticelineagesofBuddhism.

BirthandEarlyYearsofthe17thKarmapa
In 1985 a male infant was born into a nomad family in the Lhatok region of
Eastern Tibet. In the months prior to his birth, his mother had wonderful dreams
duringherpregnancy.Onthedayofhisbirth,acuckoolandedonthetentinwhichhe
was born, and a mysterious conchlike sound was heard by many throughout the
valleyinwhichthefamilyoftheinfantlived..
In Tibet, such events are considered auspicious portents of the birth of an
enlightenedteacher.
The young nomad was called Apo Gaga. While his early years seemed, to his
family, full of blessing, at first Apo Gaga did not talk of any connection to the
Karmapas.However,in1992,heaskedhisfamilytomovethelocationoftheirnomadic
home to another valley, and told them to expect a visit from traveling monks. Soon
after setting up their home in the new location, followers of the Sixteenth Karmapa
came to that valley pursuant to the secret instructions of the Sixteenth Karmapa,
containedinhisletterofprediction.ThebirthandtheotherdetailsofApoGagaslife
matchedthepredictionsoftheletter.ApoGagawasdiscoveredtobetheSeventeenth
Karmapa,OgyenDrodulTrinleyDorje.
In addition to his letter of prediction, the Sixteenth Karmapa wrote many
poems, or songs, predicting that though he would leave his traditional main seat in
Tsurphu,Tibet,hewouldsoonreturntoTsurphuagain,thathisrootteacherwouldbe
HE Situ Rinpoche, and that he would study in India. After the death of the 16th

791

Karmapa,itbecameclearthatthesepredictionsappliedtohissuccessor.Furthermore,
the19thCenturymasterChogyurLingpamadeanumberofpredictionsaboutthelives
oftheKarmapas,andforthe17th,ChogyurLingpaspredictionsmatchedthedetailsof
HisHolinesssbirth.Sincethesepredictionsweretobefulfilledinthemselveswithout
recognition by any other master, it is traditionally said that the Karmapa is self
recognized.

TheKarmapasReturnToTsurphuInTibet,
TheHistoricSeatOfTheKarmapas

In His Holinesss historic return to Tsurphu Monastery, Tibet in June 1992, he

donnedritualclothingandapproachedonhorseback
The Seventeenth Karmapa did in fact return to Tolung Tsurphu Monastery in
Central Tibet in 1992, where he was enthroned on September 27, 1992, with the
permissionoftheChinesegovernment.ThegrantingofpermissionbytheChinesewas
afirstinTibet.
At Tsurphu, over 20,000 supplicants assembled to witness the return of His
Holiness Karmapa. The following morning, some 25,000 people filed before His
Holinesstoreceiveapersonalblessing.
AtTsurphu,theKarmapastudiedtheBuddhistsciencesofmind,learnedritual,
and practiced sacred arts, such as dance. Each day he received hundreds of visitors
from throughout Tibet and around the world. He eventually began to offer
empowerments and participated in various rituals at the monastery. At the age of
about 10, His Holiness recognized the rebirth of reincarnate teachers, including such
eminent teachers as Pawo Rinpoche, Jamgon Kongtrul Rinpoche and the Dabzang
Rinpoche.
While His Holiness was at Tsurphu, the monastery underwent extensive
rebuilding to restore the temples, shrines, stupas, a shedra, and residences that had
beendestroyedovertheyears,fulfillingoneofthemaindutiesofaKarmapa.Asthe
years went by, however, His Holiness came under increasing pressure from Tibetan
and Chinese authorities to act in ways which were contrary to his obligations as a
Karmapa. He publically refused to denounce the Dalai Lama and to recognize the

792

PanchenLama,andengagedinnumerousotheractswhichwerecontrarytothewishes
of the authorities.Though he was under constant surveillance from the Chinese
government,whorefusedtogranthimpermissiontoleavethecountryevenforashort
time,heandahandfulofattendantsconcoctedaboldschemetoescapefromTibetto
India. Finally, in 1999, recognizing perhaps that his usefulness in Tibet was being
undermined,hedecidedtoleave.

KarmapasGreatEscape

HisHolinesstheGyalwangKarmapameetsHisHolinesstheDalaiLama
forthefirsttimeuponhisarrivalinDharamsalaonJanuary5,2000

After months of careful planning, on December 28, the fourteenyearold

Karmapa pretended to enter into a solitary retreat, and instead, donned civilian garb
andslippedoutawindow.LeavingTsurphuMonasterywithahandfulofattendants,
he began a daring escape by car, foot, horseback, helicopter, train and taxi, a heroic
journeywhichwastobecomethestuffofheadlinesthroughouttheworld.OnJanuary
5, 2000 he arrived, to the the great surprise and overwhelming joy of the world, in
Dharamsala,India,wherehewasmetbyHisHolinesstheFourteenthDalaiLama.He
receivedrefugeestatusfromthegovernmentofIndiain2001.
HisHolinesscontinuestolivenearDharamsala,awaitingpermissionfromthe
Indian authorities to leave Dharamsala and return to Rumtek Monastery, the
traditionalseatoftheKarmapasinIndia.InformationaboutHisHolinesssactivitiesin
Indiasincehisarrivalandhiscurrentschedulearealsoavailableatthiswebsite.

793

TheSeventeenKarmapas

KarmaPakshisuccessfullyestablishedhimselfastheincarnationofDsumKhyenpa,
whoselettertohisdisciplePomdrakpawasinstrumentalintherecognition.

Karmapameanstheonewhocarriesoutbuddhaactivityortheembodiment
of all the activities of the buddhas. The Karmapas have incarnated in this form of
nirmanakaya,ormanifestationbody,forseventeenlifetimes,asofthepresent,andall
have played the most important role in preserving and propagating the Buddhist
teachingsofTibet.ThearrivalofamasterwhowouldbeknownastheKarmapawas
been prophesied by the historic Buddha Shakyamuni and the great tantric master of
India, Guru Padmasambhava. Throughout the centuries, Karmapas have been the
centralfigureinthecontinuationofthevajrayanalineageingeneralandKagyulineage
in particular, and have played a very important role in the preservation of the study
andpracticelineagesofBuddhism.

Historicalbackground
TheProphecies

The Lord Buddha Shakyamuni has foretold the coming of the Karmapa in
various sutras and tantras. Only a few of the buddhist masters areprophesiedinthe
sutrasandtantrasandtheKarmapawascertainlyoneofthem.
ThefollowingprophecieswerecompiledbyRinchenPalzangandappearinhiswork
entitledTheAllIlluminatingMirror:AnIndexofTsurphuMonastery.
FromtheSamadhirajaSutra(TheKingofSamadhiSutra):
Twothousandyearsaftermypassing,
Theteachingswillspreadinthelandoftheredfacedones,
WhowillbethedisciplesofAvalokita.
[Atthattime,]thebodhisattvaSimhanada,knownasKarmapa,willappear.
Possessingmasteryoversamadhi,hewilltamebeings
Andestablishtheminblissthroughseeing,hearing,recallingandtouching.

794

FromtheLankavataraSutra(DescentIntoLankaSutra):
Wearingmonasticrobesandablackcrown,
Hewillperformunceasingbenefitforbeings
Untiltheteachingsofonethousandbuddhasdisappear.

FromtheMulamajushriTantra(RootTantraofMajushri):
EndowedwithanamebeginningwithKaandendingwithMa,
Therewillappearanindividualwhoilluminatestheteachings.
TheKarmapasarrivalwasalsoprophesized
bythegreatIndianmahasiddha,Padmasambhavainvarioustermas.

TheBuddhaKarmapa
From the viewpoint of the ultimate essence, it is said that the Karmapa has attained
enlightenmentlongtimeago,asaBuddhainthepastcalledShenphenNamrol.Hewill
be the sixth Buddha of this fortunate eon in the future, who will be known as the
TrukpaSengeandheisinseparablewiththepresentbuddha,Shakyamuni.

From the relative point of view, he manifests as the tenth level (bhumi)
Bodhisattva and an emanation of Avalokiteshvara or Chenrezik. The Karmapas have
manifestedincountlessdifferentemanationsthroughthecenturies.
Some of the most prominent manifestations of the Karmapas are the Great
Brahmin Saraha and Padmasambhava in India and many other emanations in Tibet,
who upheld and propagated the teachings of the Buddha and benefited countless
beings all over. However, only one nirmakaya form of the successive incarnations
appeared in different times and they all have been the most outstanding master in
Tibetanbuddhisthistory.Heisthefirstlamawhosesuccessivereincarnatelineswere
recognized,andhemanifestedfromthe11thcenturytocontinuestomanifesttoday.

TheBuddhaActivity
TheKarmapashavenotonlyplayedaninstrumentalroleintheKagyulineage,
butalsoinotherVajrayanaBuddhistschoolsofTibet.Forexample,theThirdKarmapa
Rangjung Dorje engaged in a key role in the preservation and development of the
Nyingthik tradition in the Nyingma lineage; The Fourth Karmapa Rolpe Dorje
recognized the outstanding qualities and potential of Je Tsongkhapa and became the
firstpreceptortoTsongkhapa,thefounderofGelukpaschool;theSevenththroughthe

795

Ninth Karmapas contributed to the preservation and continuation of the Sutras,

Tantras,andMahamudralineagesoftheKagyuschool,theFourteenthKarmapatook
partinthepreservationandcontinuationoftheShangpaKagyulineage,whichwasat
the brink of becoming extinct, and also had the vision of nonsectarian movement in
Tibet,whichheencouragedhisheartdisciple,JamgonKongtrultheGreat,tocontinue;
the Fifteenth Karmapa Khakhyap Dorje partook in the preservationandcontinuation
of the Terma traditions of the Nyingma lineage; and the Great Sixteenth Gyalwang
Karmapa, Rangjung Rigpe Dorje, has been one of the most remarkable Tibetan
Buddhistmastersofourtime,criticaltopreservingandcontinuingthevariousTibetan
buddhistlineagesinexile.
His Holiness the Sixteenth Gyalwang Karmapa dedicated a major part of his
activitytothepreservationofscriptures:staringwiththeKagyur,translatedwordsof
theBuddha(approx.108volumes),andTengyur,translationsofthecommentariesto
the words of Buddha by the Indian masters (approx. 214 volumes). His Holiness
reprintedtheDergeeditioninNewDelhianddistributedtheKagyurfreelytoallthe
TibetanmonasteriesinIndia,Nepal,Bhutan,Tibet,andUSA,andTengyuratthebasic
costs of printing to all the monasteries. This was a historic deed of His Holinessno
Tibetan masters of the past ever distributed the Kagyur freely to all the monasteries.
His Holiness also undertook the work of preserving the writings of great Tibetan
masters, including all the works of Karmapas that were available, and propagated
theminexileIndiathroughteaching,givingtransmissions,andprintingthescriptures.
HisHolinesstheSeventeenthGyalwangKarmapa,OgyenTrinleyDorje,isthe
leadingTibetanmasterinthepost1959eraofTibetanhistory.HisHolinessisthefirst
reincarnateLamainworldhistorytoberecognizedbyacommunistgovernment.After
being recognized to preside at Tsurphu, His Holiness contributed mightily to the
developmentofbuddhisminTibetinthe1990s.Duringthistime,HisHolinessrebuilt
andfullydevelopedtheTsurphuMonastery,themainseatoftheKarmapasthatwas
completelydestroyedduring1959andthe60sCulturalRevolution.Hewaseventually
forcedtoleaveTsurphuattheendof1999,andhefledtoIndia.HisHolinessisnow
temporarilylivinginGyutoMonasteryintheDharamsalaregion,whereheisreceiving
the full lineage transmissions and benefiting countless sentient beings. Thousands of
Tibetans,Indian,Nepalese,Bhutanese,Asians,andWesternersvisitHisHolinessyear
around. His Holiness grants public and private audiences as well as special practice
interviewsforhigherlamas.
One of the most unique attributes of the Karmapas is the Black Crown, which
symbolizestheactivityofthedirectlineageoftheKarmapas.

PredictionsFulfilled:
TheSearchPartyFindstheKarmapa
(MayJune1992)
The identity of a Karmapa is not decided by a popular vote or a debate between
groups.ItisdecidedonlybythepredictionofthepreviousKarmapa.
Traditionally,theKarmapaisidentifiedbymatchingthepropheciesofhispredecessor
tothedetailsofthebirthofthecandidateforrecognitionasaKarmapa.

796

OncethesacredletterofpredictionofHisHolinessthe16thKarmapawaslocatedin
1992,planswereimmediatelymadetolocatethe17thGyalwangKarmapaaccordingto
thatprediction.
Tothenorthintheeastofthelandofsnow
The16thKarmapasletterofpredictionstatedthathewouldbereborntothe
northintheeastofthelandofsnow.
ThiswasinterpretedattheMarch1992meetingofthecouncilofthefourseat
holderstomeanthathewouldberebornineasternTibet(northofRumtek).
ThecouncildecidedthatH.E.JamgonKongtrulRinpocheIIIwouldgotoTibet
tooverseethesearch,ashewasalreadyscheduledtobethereinJune.

On April 26, 1992, Jamgon Rinpoche tragically passed away in an automobile

accidentinSikkim.RatherthanallowthistodelaytheplannedsearchfortheKarmapa,
Tai Situ Rinpoche and Tsurphu Gyaltsab Rinpoche continued the search initiated by
JamgonRinpoche.(ShamarRinpochewasnotinRumtekduringthelatterhalfofMay,
1992.) They appointed Akong Rinpoche and Sherab Tharchin, as their respective
representatives. In May, the two representatives arranged to go to Tibet for the dual
purposes of requesting fortynine days of prayers for Jamgon Kongtrul Rinpoche at
various monasteries, and locating the incarnation of the XVllth Karmapa using the
previousKarmapasinstructionletterasaguide.
Before the two representatives arrived in Tibet, information about the sacred
testament,alongwithitsinterpretationbythecouncil,wassenttoVenerableDrupon
Dechen Rinpoche at Tsurphu Monastery, the main seat of the Karmapas in Tibet.
Drupon Dechen Rinpoche had been at Tsurphu since the 1980s. In early 1980, when
thecommunistChinesegovernmentopenedtheTibetNepalborderforolderTibetans
to visit family and relatives, His Holiness the Sixteenth Gyalwang Karmapa had
instructedDruponDechenRinpochetogobacktoTibettoreconstructtheseat.
Tsurphuwasrequestedtodispatchanadvancesearchpartywhowouldreport
theirfindingstoAkongRinpocheandSherabTharchinwhentheyarrived.Theofficials
ofTsurphuMonasteryobtainedpermissionfromthegovernmenttoconductasearch.
The advance search party was headed by Lama Domo, representing Tsurphu. The
members traveled by jeep for about five days through deep snow, heading for the
provinceofLhotak.

797

Wheredivinethunderspontaneouslyblazes,
Inabeautifulnomadsplacewiththesignofacow.
ThemethodisDndrubandthewisdomisLolaga

The search party went to the village of Bakor (ba is one word for cow in
Tibetan),nearLhatokgar,intheprovinceofLhatok(Lhameansgod,ordivine,and
thokmeansthunder)

Uponarrival,asaruse,theystatedthattheyhadcomefromIndiawithletters
foraMr.Loga.Wastheresomeonebythatnameinthevillage?Theyweretoldthat
therewasawomaninthevillagebythatname.Oneimportantdetailoftheletterwas
thus confirmed. They inquired about her husbands name and were told it was
Dndrub. They discovered that the couple had a young son, born in the Wood Ox
Year,andthathisbirthhadbeenaccompaniedbymanymiraculoussigns.
When the search party arrived in Bakor, they found that they had been
expectedbytheeightyearoldsonofDndrubandLoga.Hehadformanyweeksbeen
plantingtreesandperformingspecialblessingrituals,preparingtodepartsoon.

TheEarlyYearsofHHTheKarmapa
(19851992)

Aviewoftheareawherethe17thKarmapagrewup

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
matchedthedetailsinthesacredpredictionletterofthe16thKarmapa.Whenasked,
the parents told of their sons birth, special signs, dreams of the mother, father and
siblings, of a special bird heralding the birth, of the sound of a conch shell after the

798

birth, and other events. In fact, the advance party had already independently
confirmedmostoftheseeventsthroughconversationswithothernomadsofthecamp.
The early years of this young nomad, who was then called by the nickname of Apo
Gaga, fulfilled all the predictions of the sacred testament of the 16th Gyalwang
Karmapa.

ApoGagaKarmaDndrubandLoga,

ApoGagasfatherandmother

The Seventeenth Gyalwang Karmapa was born in the nomad community of

Bakor,easternTibet,ontheeighthdayofthefifthTibetanmonth,yearoftheWoodOx
(June 26, 1985). His father is Karma Dndrub and mother is Loga. He has six sisters
andthreebrothers.Thevillageinwhichhewasbornhadabout72nomadicfamilies,
comprisingabout430people.

BornintotheNomadicLife
Thebirthoccurredwithoutanydifficultyforhismother.Thecircumstancesof
his birth werefullofauspiciousportents,butsincehewouldnotbeidentifiedasthe
Karmapa for many years, he was called Apo Gaga, which means happy brother, a
nicknamegiventohimbyhissister.
Before he was born, his mother had a number of auspicious dreams, such as
three white cranes offering her a bowl of yogurt. A beautiful bird, of a type not
commonly seen, landed on the roof of his familys tent and sang a lovely song. At
anothertime,arainbowappearedoverthetent.

[With]themiraculous,farreachingsoundofthewhiteone;
[This]istheoneknownasKarmapa.

In the afternoon of the third day after his birth, the sound of a conch shell
resonatedthroughoutthevalleyforaboutonehour.Foranotherhalfhour,thetonesof
various musical instruments were clearly heard by all the people in this nomad
community.Flowersgrewthathadnotbeenseenintheareabefore.

799

Onedaywhenhewasplayingwithhisyoungestsister,hesaidFatherscarhas
fallen down. When his sister told him not to speak in that way, His Holiness
answered, Everything is all right. Later the Karmapas father came back and they
discovered that his fathers vehicle had indeed fallen off the side of the road.
Fortunately,noonewashurt.
The young Karmapa was treated with great respect by his parents and the
Karmapademonstratedremarkablegifts.YetHisHolinessfeltthatanysuchgiftswere
not evidence of any supernatural power in him, but only the manifestation of the
teachings of the Buddha and the accomplishment of the previousKarmapas.Though
many wonderful signs appeared during his life, he thoughtitwouldbedisrespectful
for someone to believe himself to be the Karmapa, prior to the arrival of an official
search party. Hence, during his childhood in eastern Tibet, His Holiness thought of
himself as a human being, not as the Karmapa; as far as he was concerned,hewas
likemanyotherboyshisage.
The Karmapa and his family lived very simply, residing in tents and moving
their location from season to season, subsisting on a staple diet of butter, meat and
milk. Winters were bitingly cold. It was an extremely isolated and natural
environment,andthepeoplelivingtherehadaverystrongfaithinBuddhism.
As was very common in Tibet, the Karmapa entered a monastery at a young
age.BeforethebirthofHisHoliness,hisparentshadconsultedThogdenAmdoPalden
Rinpoche,fromKalekMonastery,abouthavinganotherchild,andhadaskedhimfor
his prayers. Because of that preexisting connection, Palden Rinpoche eventually took
responsibility for educating the young Karmapa. At Kalek monastery, the Karmapa
involvedhimselfintheintensivestudyandpracticeofBuddhism.Hewastreatedasa
reincarnation,buthewasnotidentifiedastheKarmapaoranyspecifictulku.
In1992,thesevenyearoldKarmapa,thenunrecognized,leftKalekMonastery
tospendsometimewithhisfamily.Uponarrivalathishome,heaskedhisfamilyto
move the location of their nomadic home to the summer pasture a month early.
Somewhatmysteriously,hehadtoldhisparentstoexpectavisitfromtravelingmonks.
Puttingsomeclothesonthebackofhisspecialpetgoat,hesaid,NowIamreadytogo
to my monastery. It would be a good idea to take a few gifts from Kalek Monastery
withme.ThusthesearchpartydiscoveredtheKarmapainBakor,thenameofwhich
carriesthesignofthecow.
Aftersatisfyingthemselvesthatthelifeoftheyoungnomadmatchedthedetails
of the prediction letter of the 16th Karmapa, the head of the advance search team,
Lama Domo, provided the Karmapas father a copy of the Sixteenth Karmapas
prediction. It was then that Dndrub realised who exactly his son was. After joyful
celebrationsbythefamily,themonasticpartythenaccompaniedtheyoungKarmapa
toKalekmonasterytoawaitthearrivalofAkongTulkuRinpocheandSherabTarchin.
Shortly thereafter, three suns were seen in the sky. They were the same size and
arrayedinarow.Arainbowoverthemiddlesundissolvedintotheflankingsuns.This
phenomenonwasreportedthroughoutEasternTibet.

800

ConfirmationbyH.H.TheDalaiLama
(June1992)

TheBukthamRinpocheofHHtheDalaiLama

The boy born to Karma Dndrub and Loga in the WoodOx Year (of the
Tibetancalendar)identifieswiththepredictionletter(leftbythelateKarmapa)
and is hereby recognized as the reincarnation of the 16th Karmapa. With
prayersforhiswellbeingandforthesuccessofhisactivities.
TheDalaiLama

After the advance search team from Tsurphu had located the Seventeenth
Karmapa in Tibet, the monastic party accompanied the young Karmapa to Kalek
monastery. Akong Tulku Rinpoche and Sherab Tarchin soon arrived to verify the
informationofthesearchparty.
In India, meanwhile, Their Eminences Tai Situ Rinpoche and Gyaltshab
RinpocheinIndiawaitedatRumtekMonasteryinSikkimfornewsoftheresultsofthe
search. In early June, they traveled to Dharamsala to inform the supreme leader of
Tibet,HisHolinesstheDalaiLama,thatasearchpartyhadbeendispatchedtofindthe
reincarnation, based on the sacred testament of the 16th Karmapa interpreted by the
council of seatholder. In Delhi, on the way to see His Holiness, they were able to
contact Tsurphu through an intermediary in Lhasa, and learned that His Holinesss
incarnation had been found according to the letter, with verification of signs such as
the name of the father, the mother, location of the family, and auspicious events
surroundingthebirth.ImmediatelytheydepartedforDharamsalatoseeHisHoliness
theDalaiLamaandseekhisconfirmationofthediscovery.
When they arrived in Dharamsala, they learned that His Holiness the Dalai
LamahadleftforBrazil.ThroughHisHolinesssofficeinDharmsala,theireminences
relayedtheinformationtheyhadgathered,includingthesacredletter,theconfirming
informationaboutthedetailsfromTibet,themannerofthesearchandexamination,a
drawingofthebirthplace,GuruRinpochesprophesyandotherdetails.Inresponseto
this,HisHolinessprovidedhisinformalconfirmation,replyingthatItisappropriate
to recognize and confirm the candidate Apo Gaga as the reincarnation of the 16th
Karmapa.Basedonthisconfirmation,theadvancepartydecidedtobringHisHoliness
KarmapatoTsurphu.

801

After consideration of the evidence and additional meetings with Their

EminencesTaiSituRinpoche,TsurphuGyaltsabRinpocheandShamarRinpoche,His
HolinesstheDalaiLamagrantedtheBukthamRinpoche,theofficialnotificationofthe
DalaiLamasapprovaloftheidentityofHisHolinesstheSeventeenthKarmapa.
TheOfficeoftheDalaiLamapublishedspecificadditionaldetailsoftheidentifications
onJuly23,1992asfollows:

Thepersonalidentificationsofthe17thGyalwaKarmapaasindicatedbytheSacred
Letter of Prediction left by the 16th Karmapa, consistently confirmed by the search
party,andasformallyapprovedbyHisHolinesstheDalaiLamaareasbelow.

1)NameoftheReincarnate:

UgenThinleyaliasApoGaga

2)DateandYearofbirth:

June26,1985(WoodOxYear)

3)Placeofbirth

Village:

Bakor

District:

Lhatok

Province:

Kham

Country:

Tibet(occupied)

Father:

KarmaDondupTashi

Mother:

Loga

NamesofParents:

Placeofresidence:

TsurphuMonastery,Tibet

When the joyous confirmation of the new Karmapas identity was received at
Kalek monastery, Akong Rinpoche and Sherab Tarchin presented His Holiness the
Seventeenth Gyalwa Karmapa, with the special robes and sacred blessings of the
tru.sol,thattheywerecarryingonbehalfoftheTaiSitupaandtheGoshirGyaltsabpa
andwhichhadbeenespeciallypreparedinIndiaattheoutsetoftheirjourney.
CustomaryofferingsweremadetotheKarmapasparentstoexpressgratitude
forthecarethattheyhadgivenhimuptothetimeofdiscovery.Afterashortperiod,
HisHolinessdepartedwithanentourageforTsurphuMonasterythetraditionalhome
oftheKarmapas.

ReturntoTsurphu
(June1992)
Onthedaytheswancirclestheedgeofthelake
Andleavesitsfledglingsinthedarkeningswamp
Thedaythewhitevulturesoarsinthe
depthsofthesky,
YouwillwonderwherethemanRigdrlis.
OFledglings,Ifeeluntoldgriefforyou.
NowIwillnotexplainmuch;thisisbutajest,

802

Yetunifiedwithultimatereality.
WhentheLordofthePathisheld
bythekingofbirds,
InprayerIaspirethatwegatheringreatjoy.

From The Song Whose Time Has Come: The Melodious Hum of the Bee (1944) by The
SixteenthGyalwangKarmapa

HisHolinessthe16thKarmapafledTibetin1959andsincethattimeTsurphu
Monastery had been without a Karmapa in residence. Thus the arrival of the
reincarnation of the 16th Karmapa was greeted with great anticipation. When word
reachedtheTibetansthatthereincarnationoftheKarmapahadbeenfoundandhathe
wasbeingbroughttoTsurphuMonastery,thousandsofhisfollowersgatheredingreat
joy.
OnJune15,1992,HisHolinessarrivedinanentourageofsevenjeepsfollowed
bytwotrucksalongthemainroadtoTsurphu,whichwasadornedwithgreetingsand
filled with the aroma of burning incense. The motorcade was flanked by riders on
horseback,witheachhorseandriderfullyarrayedthenoblestattire.Asthemotorcade
movedslowlyupthewindingroadtowardstheMonastery,themelodyofthereligious
mescaltrumpetscalledgyalings(rgyagling)welcomedtheKarmapabacktohismain
seat,establishedsomanycenturiesearlierbythe1stKarmapa,DsumKhyenpa.
The Karmapa first stepped out of the vehiclesathisSummerPalace,about15
minutes from the main entrance to the monastery. Accompanied by his parents and
members of the search party, His Holiness the Gyalwang Karmapa received monks
fromTsurphuandChineseandTibetanofficialswhohadcometopaytheirrespects.
After tea, His Holiness was driven to the main entrance of the monastery,
where he mounted a white horse. The 17th Karmapa was escorted on horseback
throughthefrontgateinatraditionalgrandprocession,surroundedbymonksholding
ahugecanopyoverhead,withothercarryingcolorfulbannersandflags.Asheentered

803

the main gate, monastic dancers arrayed in traditional costumes and masks as snow
lionsandotherfiguresperformedaroundhim.
His Holiness was seated in a special throne prepared for him in front of the
maintemple,wherehewasofferedsymbolicSnowLionsmilk,amidstthemagnificent
andsacredspectacleoftheperformanceoftheMahakalaBernakchendance.
HisHolinesswasthenescortedintothemainLhakhang,wherehetookhisseat
onthethroneoftheKarmapas.HewaspresentedwithelaborateofferingsofBuddha
statues,Dharmatextsandpreciousobjects.
Ablessingceremonywasheldforthethousandsofdevoteeseagerlywaitingto
beclosetoHisHoliness,whichwentonformanyhours.Asdancingandsinginginthe
courtyardcontinuedformanyhoursintothelateevening,operasingersresplendentin
their colorful costumes and masks together with some other singers celebrated this
historicarrivaloftheXVIIthKarmapatoTsurphuMonasteryhomeandoriginalseat
ofallthegloriousKarmapas.

Enthronement
(September27,1992)

HisHolinessatthenamingceremony

InJulyof1992,HisHolinessreceivedhisformalnameinatraditionalceremony
beforethemostpreciousBuddhaimageinTibet,attheJokhangTempleinLhasa.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.
His Holiness was given the traditional name of the Seventeenth Karmapa,
revealedtotheGreatTreasureHolder(Terchen)ChokgyurDechenLingpabyGuru
Rinpoche in the 19th Century C.E.: Pal Khyabdak Ogyen Gyalway Nyugu Drodl
TrinleyDorjeTsalChokleNamparGyalwayDe.
On 27th September 1992, His Holiness XVIIth Karmapa was enthroned at
TolungTsurphu,themainseatofalltheGyalwangKarmapassincethe12thcentury.
Beforetheceremonybegan,HisHolinesswaspresentwithanofficialcertificatefrom
theBeijinggovernmentacceptingtherecognitionofHisHolinessasareincarnatelama.
Withthatsimplegesture,theheartofTibetsculturalhistorywasofficiallyrestored.

804

DusumKhyenpa,theFirstKarmapa,hadstartedtheTulkuTraditioninTibetin
the12thcentury,anditenduredfor800years.Itcametoanabruptquiescenceafterthe
entryoftheChinesearmyintoTibetin1959.Withtheacquiescenceofthegovernment
ofChina,theXVIIthKarmapahadrevivedthetulkutradition.
Thiswasindeedawonderfulandmiraculousoccurence.
Asthereligiousceremonycommenced,theKarmapawasseatedonthethrone
and His Eminence Tai Situ Rinpoche presented Ogyen Trinley Dorje with the
confirmation letter, written by His Holiness the Dalai Lama, a copy of the
DakhaishalchamandthepredictionoftheNechungOracle,whichhadattherequest
of an ecclesiastical representative of the Government of Sikkimalso ratified the
selection of the Karmapa. In the traditional ceremony called Ngasol, His Eminence
TaiSitupaconsecratedthesevenyearoldKarmapawiththeeightpreciousingredients,
theeightauspicioussymbolsandthesevenpossessionsofuniversalmonarchs.Speech
offeringsfollowed,fromeminentmasterssuchasKhenpoJunoDawa,AdiRinpoche,
KhenpoLodroandothers.
Thispartoftheceremonyconcludedwithanofferingofanenomousmandala,
byGyaltsabRinpoche,followedbytheofferingofanimageoftheBuddhasymbolizing
thebody,alonglifesutratextforspeechandastupasymbolizingthemind.
Representatives of monasteries from all over the world, composed of more than 300
Tulkus and representatives of Dharma centers and governments, spanning four
continentsthenmadetheirofferings.

The shrine room where the ceremony took place that day was completelyfull
and tens of thousands of Tibetans congregated outside, having arrived the previous
weekandsetuptentseverywherearoundthemonasterygrounds.

805

The following day, His Holiness individually blessed many of those present;
over30,000peoplewereeventuallyfortunateenoughtoreceivehisblessing.
Twodayslater,atthetenderageof7years,sorecentlypluckedfromhisnomad
home in Lhotak, 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. The 17th Gyalwang Karmapa performed his first empowerment, the
initiation of the standing redChenrezig. It is said that flock of eagles circled in a
clockwisedirectionandahorizontalrainbowappearedinthemiddleoftheskyright
abovethemonastery.
His Holiness the Seventeenth Karmapa had fulfilled the prediction of the
Sixteenth,returningtotheseatoftheKarmapas.

RebuildingTsurphu
(19921999)

Throughout Tibet and China, many monasteries were destroyed during 1959
and the Cultural Revolution. Tsurphu was no exception, suffering very heavily. This
beautiful seat was completely destroyed and was left in total ruin in 1966. No
inhabitants were able to remain there; after the destruction you could see from a
distanceonlythetheremnantsofamostlycollapsedandruinedwall.
In early 1980, when the communist Chinese government opened the Tibet
NepalborderforolderTibetanstovisitfamilyandrelatives,HisHolinesstheSixteenth
GyalwaKarmapainstructedVenerableDruponDechenRinpochetogobacktoTibetto
reconstruct the original seat, Tsurphu Monastery. Reconstruction of Tsurphu was
extremelydifficultbecauseTibetanpeoplewereverypoorandanysupporttheycould
provide was very limited. However, through the tireless effort of Drupon Dechen
Rinpoche and the devotion and dedication of the Tibetan people, many aspects this
large complex was rebuilt. After many years of hard work and dedication they
completedthepartialrebuildingofthemainshrineandsomeoftheotherpartsofthe
development.
Upon the return of the Seventeenth Karmapa, Ogyen Trinley Dorje, the
reconstruction was brought to a completely different level. Most of the original
Tsurphu Monastery complex was restored and a new shedra, or monastic college,
additionwasbuilt.ManydevotedstudentsandfollowersoftheKagyulineagevisited
His Holiness Karmapa at Tsurphu and donated their services for the effort of
rebuildingtheoriginalseatatTsurphuMonastery.

806

HisHolinesstheGyalwangKarmapameetsHisHolinesstheDalaiLama
forthefirsttimeuponhisarrivalinDharamsalaonJanuary5,2000

KagyuOffice122006

807

808

HisHolinesstheSeventeenthGyalwaKarmapa,OgyenTrinleyDorje,wasborn
tonomadicparentsin1985intheLhathokregionofTibet.Theparents,whohadmany
daughtersandoneson,wantedtohaveanotherboy.Theyweretoldbytheyogiabbot
ofKalek,aKarmaKagyumonastery,thattheymighthaveasonbutiftheydidthey
mustplacehimatKalekmonastery.Theyagreedandashorttimelatertheyhadason.
The boy was called Apo Gaga, which means happy brother, a nickname
giventohimbyhisoldersister.ApoGagaspentfouryearsatKalekmonastery,where
hereceivedaspecialeducationandwastreatedasanunrecognizedreincarnatelama.
Duringthisperiod,healsospentsometimewithhisparents.
In 1992, he suggested to his parents that they move their camp early. This
decision to move placed them in the spot where the predictive letter written by the
SixteenthKarmapahadsaidtheSeventeenthKarmapawouldbefound.ApoGagatold
hisparentshismonkswerecomingforhim,andpackedhisthings.
Miraculous events and signs that occurred during the pregnancy and birth of
ApoGagathelocaleinwhichhewaslivingmatchingexactlytheplacedescribedby
thepredictionletterlefttoTaiSituRinpochebytheSixteenthKarmapa;thenamesof
theparents,alsointhepredictionletter;theappearanceandmannersoftheyoungboy
himselfallledthemonksfromTsurphutodetermineifthisboy,borntonomads,was
theSeventeenthKarmapa.HisEminenceTaiSitupaandHisHolinesstheDalaiLama
confirmedtheidentification.AfterashorttimespentatKalek,preparationsweremade
for the journey to Tsurphu. Before the party left, three suns appeared in the sky and
wereseenbymanyhundredsofpeopleinthesurroundingarea.
On September 27ofthesameyear,theChinesegovernmentofficiallyallowed
therecognitionofOgyenTrinleyDorjeastheseventeenthincarnationoftheKarmapa.
This was the first time the Communist government allowed the recognition of any
reincarnatelama.ThehaircuttingandnamingceremonywasheldinLhasasfamous
Jokhang Temple. It was only the second time that a Karmapa had received this
ordinationthere.
The enthronement was held at Tsurphu Monastery that day, September 27,
1992,whereover20,000pilgrimsassembled.HisHolinessconcludedtheenthronement

809

by giving his personal blessings to the crowd that completely surrounded the
monastery.Theenthusiasmandoverwhelmingnumbersofpeopletryingtoenterthe
monasteryforcedtheblessingtobecontinuedintothefollowingday.Thatfollowing
morning,25,000peoplefiledbeforeHisHolinesstoreceivehispersonalblessings.The
following day the Seventeenth Karmapa bestowed his first formal empowerment, of
RedChenrezig,fromamonasteryrooftop.
From his arrival at Tsurphu in 1992, His Holiness was involved primarily in
dharma studies. This early education began under the direction of His Eminence Tai
SituRinpoche;HisEminenceGoshirGyaltsabRinpoche;andtheabbotofTsurphu,the
late Drupon Dechen Rinpoche. Umdze Tubten Zangpo, who served the Sixteenth
KarmapaatTsurphuandRumtekmonasteries,wasHisHolinesssreadingtutoruntil
Umdzes death in 1997. Other learned monks and lamas, including Lama Nyima,
continuedtotutorHisHoliness.
In 1994, His Holiness made visits to major sacred sites in central Tibet,
including the Jokhang Temple and the Potala, and Tashilhunpo, Drepung, Sera, and
Ganden monasteries, where he said prayers and made offerings. Shortly after
returning to Tsurphu he departed on a formal visit to Beijing at the invitation of the
governmentofthePeoplesRepublicofChina.
During his stay in Beijing, he met with numerous officials and was formerly
introduced to President Jiang Zemin and Chairman Li Peng. The Karmapa attended
eventscommemoratingthefortyfifthanniversaryofthefoundingofthegovernment
of the Peoples Republic of China, during which he was excited to see his first
fireworks display. He made pilgrimages to the famous shrine of the Buddhas tooth
relicoutsideBeijing,andalsotoWutaiShan(theFiveSacredMountainsofManjushri)
wheretheThirdKarmapa,RanjungDorje,hadgiventeachingsoversixhundredyears
earlier. His tour continued with a first visit to the seashore and stops in Shanghai,
Nanjing,andChengdubeforereturningtoTibet.ThistripprovidedHisHolinesswith
afirsthandviewofcontemporaryurbanlifeinChinaaswellasmoderntransportand
technology.
Once he was back at Tsurphu, the Karmapa continued his studies of
Buddhadharma including philosophy, debating, ritual practices, and sacred dance.
Eachdayat1:00intheafternoonhewouldreceivevisitorspilgrimsfromthroughout
Tibet and around the worldand offer his blessings. On special festival days when
large throngs of pilgrims would make the trek to Tsurphu, His Holiness would offer
blessingsindividuallytothousandsofpeopleinasingleday.
As he grew older, he began to bestow more empowerments and play the
primary role invariousritualsatthemonasterysuchastheannualMahakaladances
leadinguptoLosar,theTibetanNewYear.
Beginning in 1994, His Holiness began to fulfill his legacy of predicting and
recognizingtherebirthofincarnatelamas,ortulkus.Thefirstsuchrecognitionwasof
PawoRinpoche,animportantKagyulamawhohadpassedawayinNepalin1991.The
Karmapa wrote a prediction letter specifying the details of the location and time of
yearofthechildsbirth,aswellascluestothenamesofhisparentsandinformationon
theenvironmentsurroundingtheirhome.Afterasearchwasconductedbasedonthis
prediction letter, the young Pawo Rinpoche was discovered in Tibet, and until 2001

810

residedatNyenangMonasterynearTsurphu.HehassincebeenmovedbytheChinese
governmenttoLhasa.
In1996,HisHolinesswrotehisnextletterofprophecyfortherebirthofJamgon
KongtrulRinpoche.Again,thedetailsintheletter,inadditiontoasetofsketchesand
mapsdrawnbytheKarmapa,providedalltherequisitesignsandclueswhichledto
the discovery of the Fourth Jamgon Kongtrul, then two years old. Today, Jamgon
KongtrulRinpochelivesatPullahariMonasteryinKathmandu,Nepal.
The Seventeenth Karmapa has gone on to predict, recognize, and confirm the
rebirthofothertulkus,includingtheyoungDabzangRinpochewhonowresidesathis
seatinKham,easternTibet,andanincarnatelamafoundoutsideofTibet.ShelriDolpo
Rinpoche, a close disciple of the Second and Third Jamgon Kongtrul Rinpoches, was
discovered in Nepal and now lives with the young Jamgon Kongtrul Rinpoche at
Pullahari.
Much of the physical rebuilding of Tsurphu Monastery and renewed dharma
activitythatcontinuedwhathashistoricallytakenplacethereoverthepast800years
flourishedsincetheSeventeenthKarmapareturnedin1992.Temples,shrines,stupas,a
shedra, and residences were rebuilt and filled again with offerings, statues, and
paintings. The giant Tsurphu thangkas were recreated and displayed on auspicious
days,andsacredlamadancesthathadnotbeenpracticedfordecadeswereonceagain
performedinthemaincourtyard.
In1999HisHolinessKarmapamadeanothertriptoBeijingattheinvitationof
governmentandreligiousofficialsofthePeoplesRepublicofChina.Duringthisvisit
he attracted much attention from the news media and was featured on Chinese
televisioninaspecialprogramchroniclinghislifeandactivities.
On January 1, 2000, as the Western calendar marked a new millennium and
Kagyu monasteries, nunneries, and dharma centers around the world celebrated by
offeringprayersforworldpeaceandforthelonglifeandflourishingoftheKarmapas
buddha activity, His Holiness began a new journey. Just a few days earlier, on
December 28, the fourteenyearold Ogyen Trinley Dorje, the Seventeenth Gyalwa
Karmapa, left Tolung Tsurphu Monastery with a handful of attendants, and secretly
escapedfromTibet.OnJanuary5,hearrivedsafelyinDharamsala,Indiawherehewas
metbyHisHolinesstheFourteenthDalaiLama.
Since that time, His Holiness Karmapa has been living temporarily at Gyuto
RamocheTantricUniversitynearDharamsala.AtGyuto,hehasbeenabletocontinue
his studies in Buddhist philosophy and receive instructions, transmissions, and
empowerments ofKarmaKagyuvajrayanapracticesfrommastersofthelineage.His
principal tutor has been Khenchen Thrangu Rinpoche, eminent scholar of the Kagyu
lineage.
While in India he has received thousands of visitors from throughout the world,
including religious leaders, politicians, film stars, and people from all walks of life
Buddhist and nonBuddhist alike. Each week, His Holiness offers public and private
audiencesatGyutoandonoccasionbestowsapublicempowerment.
SincearrivinginDharamsala,theKarmapahasdevelopedastrongbondwith
His Holiness the Dalai Lama. The two have had many opportunities to meet and on
one occasion in February, 2000, the Karmapa gathered with other heads of the five

811

schools of Tibetan Buddhism to honor the sixtieth anniversary of the Dalai Lamas
enthronement.
The Karmapa has been writing poetry characterized by scholars of the lineage as
unusuallysophisticatedandrefinedforsomeoneofhisage.Severalofhispoemshave
beensettomusicbytheinternationallyacclaimedTibetanInstituteofPerformingArts
(TIPA),whichreleasedarecordingofthesesongstitledMelodyofTruth.
On February 2, 2001, Kalon Tashi Wangdi, Minister of Religion and Cultural
Affairs in the Central Tibetan Administration (Tibetan GovernmentinExile)
announced that the government of India had granted formal refugee status to His
Holiness Karmapa. This news was great cause for celebration among the Karmapas
followersthroughouttheworldasitpavedthewayforhisabilitytobegintotravel.
Shortlyfollowingthegrantingofhisrefugeestatus,HisHolinessembarkedon
apilgrimagetosomeofthesacredBuddhistsitesinIndia.Heparticipatedinreligious
activities and celebrations during Losar in Sarnath (at Varanasi), where Shakyamuni
Buddha first turned the wheel of dharma. The pilgrimage also included a trip to
Bodhgaya,theplaceoftheBuddhasenlightenment.
After returning from Bodhgaya, His Holiness held his first press conference,
attended by members of the international media, to explain the details of his escape
from Tibet and reason for going to India. Since then, he has made a pilgrimage to
Ladakh,andinDecemberpresidedovertheKagyuMonlamatBodhgaya.
In early 2002, His Holiness returned to Sarnath for several weeks, where he
stayed at the Vajravidya Institute. During this time he joined His Holiness the Dalai
LamaandGadenTriRinpochebeforethesacredDhamekhastupawheretheyoffered
prayers.TheKarmapareturnedtohistemporaryresidenceatGyutoRamocheTemple
nearDharamslainFebruaryintimeforLosarcelebrations,andtocontinuehisongoing
studies.
Thatspring,TimeAsiamagazinenamedHisHolinessKarmapaoneofitsAsian
heroes,anhonorthemagazineconferredonindividualswhosevalianceinspiresus.
His Holiness was designated a hero from Tibet, whose daring escape from China
keepshopealiveforTibetans.
InaformalceremonyonJuly24,2002,beforehundredsofmonks,HisHoliness
Karmapa received his novice monastic ordination from His HolinesstheDalaiLama,
assisted by His Eminence Gyaltsab Rinpoche. The occasion was followed by several
daysofcelebrationatGyutoRamocheTantricUniversity.
KTD

812

DrAkongTulkuRinpoche
BiographicalDetailsbyKenHolmes012007

AkongRinpoche

Bornin1939,nearRiwocheinKham,EasternTibet,hewasdiscoveredatavery
young age by the search party seeking the reincarnation the previous (1st) Akong,
Abbot of Dolma Lhakang monastery near Chakdado, in the Chamdo area of Kham.
The search party was following precise instructions given by HH the 16th Gyalwa
Karmapa,SupremeHeadoftheKamtsangtradition.
Around the age of four, the child was taken to Dolma Lhakang to receive the
spiritualandformaleducationnecessaryforhimtobeableresumehisworkasAbbot
lateron.DolmaLhakangwasamonasterywithsome100monksandmanyassociated
small retreats and nunneries. Besides his religious studies, the young Akong also
trainedintraditionalTibetanmedicine.
As a teenager, he travelled from community to community, performing
religious ceremonies and treating the sick. He then went to the great monastic
university of Secchen, where he received transmission of the quintessential
mahamudra Kagyu Buddhist lineage from Secchen Kongtrul Rinpoche. His spiritual
trainingasaholderoftheKagyulineagewasfurthercompletedundertheguidanceof
HH the 16th Gyalwa Karmapa , who also certified him as a teacher of Tibetan
medicine.RinpochealsoholdsmanylineagesoftheNyingmapatradition.Throughout
thisperiodhewastreatedwithmuchreverenceandrespect.
The 1959 takeover of Tibet caused him to flee to India, in an arduous, nine
month journey as one of the leaders of a 300strong party, of which only some 13
persons made it to safetyinIndia.Atonepoint,theyweresohungrythattheywere
obligedtoboiltheleatheroftheirbagsorbootstomakesoup.Afterspendingsmetime
inrefugeecamps,hewasasked,alongwithsomeotherlamas,tolookafteryheYoung
Lamas Home School, in Dalhousie, NW India. This was a place where young
reincarnatelamasfromalltheTibetanscouldreceiveaneducation.

813

ThroughthekindhelpofMrsFredaBedi,latertobecomeSisterPalmo,heand
Trungpa Tulku, Abbot of Surmang, sailed to England in 1963, to learn English in
Oxford.OnlythelatterhadabursaryandAkongRinpocheworkedforsomeyearsasa
simple hospital orderly, supporting himself, Trungpa Rinpoche and Tulku Chime of
BenchenMonasteryinthesmallappartmenttheyshared.
The next 25 years (19631988) were spent introducing the West to Tibetan
religionandsomeaspectsofitsculture.Thisservedadoublepurpose:itbegantomake
availabletotheworldatlargeawealthofmaterialfromoneofAsiasfinestandmost
extraordinarycivilizations.
By so doing, it also ensured its survival and perpetuation as living tradition.
This work was centred around the development of the Kagyu Samye Ling Tibetan
Centre,inScotland;thefirstTibetanBuddhistCentreintheWest,developedjointlyby
DrAkongTulkuRinpocheandChogyamTrungpaRinpocheinitsfirstfewyearsand
thereafterbyDrAkong.Visitedbypeoplefromallovertheworld,hemadeitfirstand
foremost a place of peace and spirituality, with a strong accent on active, selfless
compassion,opentoanyoneofanyfaith.
In response to a growing demand for specific teachings from the Kagyu
traditions, he invited its greatest living scholars and meditation masters to Scotland,
(listofteachersandteachings196788)wheretheytaughtitsmainmeditationpractices
and philosophical texts. The ground was laid for the proper development of these
teachings in the West when the Supreme Head of the Kagyu Lineage, HH the 16th
GyalwaKarmapavisitedSamyeLingin1975and1977. Dr Akong Tulku was then
askedbytheKarmapatobetheorganisorofhis19776monthtourofEurope.
Under the Gyalwa Karmapas guidance, Dr Akong Tulku established a
traditional 3year meditation retreat at Samye Ling and launched the construction of
theSamyeProject;thebuildingofamajortraditionalTibetanBuddhisttempleandan
accompanyingCollege,LibraryandMuseum.
Phase 1 of the Samye Project consists of the temple, built entirely by the members of
theSamyeLingcommunity,undertheactiveleadershipofDrAkongTulku,whowas
often to be seen with a trowel in hand on the building site. The inside of the temple
was exquisitely finished by a team of fine artists, sculptors, woodcarvers and other
craftspeople working undertheguidanceofSherapaldenBeru.Sherapaldenisoneof
the,ifnotthe,finestmasterartistsoftheKarmaKagyutradition.
ThegrandopeningofSamyeTempletookplaceonthe8thAugust1988,witha
commemorativeplaquebeingunveiledbytheXIIthTaiSitupaandtheRt.Hon.David
Steel MP (now Lord Steel). Senior representatives of the worlds religions attended.
DuringthisperiodofSamyeLingsdevelopment,varioussatellitecentresandactivities
had come into being. Samye Dzong centres [premises without accompanying land]
grewupinBelgium,Spain,Ireland,SouthAfrica,ZimbabweandtheUK.Onanother
front,theinterestwhichmanytherapistsandphysiciansshowedinDrAkongTulkus
medicinalandtherapeuticBuddhistskillsledtothedevelopmentofauniquetherapy
system,nowthrivingastheTaraRokpaTherapy.
Dr Akong Tulkus main activity in the 1990s concerned the expansion of his
humanitarian activities, principally in Tibet and Nepal, but also in Europe, where he
created several soup kitchens to feed the homeless in major cities. With tremendous
vigouranddiligence,hehasbroughtwellover100projectsintoexistence,eachproject

814

beingaschool,clinic,medicalcollege,selfhelpprogramorschemetosavetheTibetan
environment.ThesearemainlylocatedinisolatedruralareasoftheEasternpartofthe
Tibetanplateau.
In Nepal, working mainly through Rokpa Internationals Vice President Lea
Wyler,Rinpochehasestablishedanimportantprojectwhichfeedsthehungrythrough
the winter months. This has expanded to incorporate a childrens home, clinic,
womensselfhelpworkshopsandsoforth.
In 1992, Akong Rinpoche was one of the main people to discover the
reincarnationofthe16thGyalwaKarmapaandheplayedaveryimportantroleinfirst
finding him, 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
Gyatsabpawhogavehimthenamingceremonyandlaterenthronedhimformallyas
the17thGyalwaKarmapa,UrgyenDrodulTinleyDorje.
TheincreasingburdenofhisworkinTibetledDrAkongtorequesthisbrother,
theVenLamaYesheLosal,totakeovertherunningofKagyuSamyeLinginScotland.
LamaYeshebecamethenewAbbotandhassinceprovedverysuccessful,particularly
infoundingastrongmonasticcommunitythere.

815

816

ChgyamTrungpa
FromWikipedia,thefreeencyclopedia

ChgyamTrungpa

Chgyam Trungpa (February 1939 April 1987) was a Buddhist meditation

master,scholar,teacher,poet,artist,andaTrungpatlku.Widelyrecognized,bothby
TibetanBuddhistsandbyotherspiritualpractitionersandscholars(Midal,2005),asa
preeminentteacherofTibetanBuddhism,hewasamajorfigureinthedisseminationof
Tibetan Buddhism to the West, founding Vajradhatu and Naropa University and
establishingtheShambhalaTrainingmethod.Hiscontroversialcareerischaracterized
by his style of crazy wisdom by his Western followers. He died of alcoholrelated
liverfailureattheageof48.

Biography
Born in the Kham region of Tibet in February 1939, Chgyam Trungpa was
eleventh in the line of Trungpa tlkus, important figures in the Kagyu tradition of
TibetanBuddhism.In1959,afterhavingachievedwiderenownforhisteachingsinhis
native country, he fled the Chinese invasion and crossed the Himalaya on foot into
India. Among his three main teachers were Jamgon Kongtrul of Sechen, HH Dilgo
KhyentseRinpoche,andKhenpoGangshar.
The name Chgyam is a contraction of Chgyi GyatsoWylie: Choskyi Rgya
mtsho),whichmeansoceanofdharma.Trungpameansattendant.
In exile in India, Trungpa began his study of English. In 1963, with the
assistanceofsympatheticwesterners,hereceivedascholarshiptostudyComparative
Religion at Oxford University in England. In 1967, he was bequeathed a former
huntinglodgeinScotlandthathadrecentlybeenconvertedtoameditationcenterbya
westernTheravadanmonknamedAnandabodhi,whichthenbecameSamyeLing,the
first Tibetan Buddhist monastery in the West. In 1970, after a break with his fellow
lamaAkongTulkuRinpoche,TrungpamovedtotheUnitedStatesattheinvitationof
severalstudents.
EarlyinhistimeintheWest,Trungpagaveuphismonasticrobesandadopted
western dress and mores, in order, he said, to undercut the temptation of students
becomingdistractedbyexoticculturesanddress,andbytheirpreconceptionsofhowa

817

gurushouldbehave.Hedrank,smoked,sleptwithstudents,andoftenkeptstudents
waiting for hours before giving teachings. Muchofhisbehaviorhasbeenassertedas
deliberately provocative and sparked controversies that continue to this day. In one
account, he encouraged students to give up smoking marijuana claiming that the
smokingwasnotofbenefittothespiritualprogressandthatitexaggeratedneurosis.
Studentswereoftenangered,unnervedandintimidatedbyhim,butremainedfiercely
loyal,committed,anddevoted.
In1973,TrungpaestablishedVajradhatu,encompassingallhisNorthAmerican
institutions,headquarteredinBoulder,Colorado.
In 1974, Trungpa founded the Naropa Institute, which later became Naropa
University,inBoulder,Colorado.NaropawasthefirstaccreditedBuddhistuniversity
inNorthAmerica.Trungpaalsofoundedmorethan100meditationcentersthroughout
the world. Originally known as Dharmadhatus, these centers, now more than 150 in
number,areknownasShambhalaMeditationCenters.Healsofoundedretreatcenters
forintensivemeditationpracticeincludingShambhalaMountainCenterinRedFeather
Lakes, CO, Karme Choling in Barnet, VT and Gambo Abbey in Cape Breton, Novia
Scotia.
In1976,Trungpabegangivingteachings,sincethengatheredandpresentedas
theShambhalaTraining,inspiredbyhisvision(seeterma)ofthelegendaryKingdom
of Shambhala. Shambhalian practices focus on using mindfulness/awareness
meditationasameansofconnectingwithonesbasicsanityandusingthatinsightas
inspirationforonesencounterwiththeworld.TheShambhalaTrainingisdescribedas
a secular approach, rooted in meditation, but accessible to individuals of any, or no,
religion. In Shambhala terms, it is possible, moment by moment, for individuals to
establish enlightened society. His book Shambhala, Sacred Path of the Warrior,
providesaconcisecollectionoftheShambhalaviews.
Among his most famous and well known students are Pema Chdrn, Allen
Ginsberg, Anne Waldman, and Diane di Prima. Ginsberg, Waldman, and di Prima
werealsoteachersatNaropaUniversity.
In1986,Trungpa,infailinghealth,movedVajradhatusheadquarterstoHalifax,
NovaScotia.TherehediedofliverfailureonApril4,1987.Hisbodywaspackedin
saltandlaidintoawoodenboxtobedeliveredtoKarmChling,amajormeditation
centerinBarnet,Vermont.HiscremationthereonMay26,1987isallegedtohavebeen
accompanied by a number of traditional signs demonstrating his enlightenment,
including the appearance of rainbows, a body that did not immediately decay, a his
heart remaining warm. (Miles, 1989, pp. 526528) Upon his death, the leadership of
Vajradhatu was first carried on by his American disciple, appointed regent and
Dharma heir, sel Tendzin (Thomas Rich), and then by Trungpas eldest son and
Shambhalaheir,SakyongMiphamRinpoche.
The next Trungpa tlku, Chokyi Sengay, was recognized in 1991 by Tai Situ
Rinpoche.

818

RemarksontheOuterLifeof

KhenpoTsultrimGyamtsoRinpoche

NamesandFormsofAddress
Bornin1934toanomadfamilyfromNangchen,KhaminEasternTibet,Sherab
LodrosubsequentlyreceivedtheDharmanameTsultrimGyamtso(OceanofEthical
Conduct)fromoneofhisteachers.Khenpoisatitleofscholasticmastery.Rinpoche
(PreciousOne)isatitleofprofoundrespect,devotion,andaffectionreservedforthose
masterswhohaveachievedgreatrealization.

EarlyYears
Here is a brief account of how a boy from an inaccessible area of a remote
country became the worldrenowned teacher, scholar, and yogi: Khenpo Tsultrim
GyamtsoRinpoche.Whenhewastwoyearsold,hisfatherdiedsuddenly.Thereafter,
hismotherdevotedherselffulltimetoDharmapractice.Asheryoungestchild,Sherab
Lodro,asRinpochewascalledwhenhewasyoung,accompaniedheronpilgrimages
andtoDharmateachingsandinitiations,evenstayingbyhersidewhensheundertook
extended retreats. By nature and nurture drawn to spiritual practice, Rinpoche left
homeatanearlyagetotrainwithayogiwhowouldbecomeoneofhisrootteachers,
LamaZopaTarchin.

TheWanderingYogi
After completing this early training, Tsultrim Gyamtso embraced the life of a
yogiascetic. For five years he wandered throughout Eastern and Central Tibet,
undertakingintensive,solitaryretreatsincavestorealizedirectlytheteachingshehad
received.Duringtheseyearsheoftenlivedincharnelgroundsinordertopracticeand
master Chod, a skillful means to cut ego clinging, develop compassion, and realize
deeperlevelsofemptiness.

MindTransmissionfromthe16thKarmapa
ReachingTsurphuMonastery(historicseatoftheKarmaKagyulineageandits
head,theKarmapa),Rinpochereceivedpointingoutinstructionsonthenatureofmind
fromHisHoliness,RangjungRigpeDorje,the16thKarmapa.Whilelivinginthecaves
aboveTsurphu,RinpochewasgivenkeyinstructionsontheSixYogasofNaropa,the

819

Hevajra Tantra, and other profound practices from Dilyak Tenzin Drupon Rinpoche
andothermasters.

IndiaandtheRefugeeCamps
The following year, while in retreat at a place called Nyemo, a group of nuns
approachedhimforhelpagainsttheChineseinvaders.Rinpocheledthemandothers
overtheHimalayastosafetyinBhutanandlaterbuiltthemanunnery,retreatcenter,
andschool,whichhestilloversees.
Rinpoche spent the next nine years at the Buxador Tibetan Refugee Camp in
NorthIndia.Thoughfullofhardship,thisperiodofhislifewasextremelyproductive:
He studied and mastered the sutras, the tantras, and all four schools of Tibetan
Buddhism;becamerenownedforhisskillinlogicanddebate;andreceivedaKhenpo
degree from His Holiness, the 16th Karmapa, and the equivalent Geshe Lharampa
degreefromHisHoliness,the14thDalaiLama.

MorethanaQuartercenturyofTravelingandTeaching
On July 17, 1977, Rinpoche arrived in Paris, France, and began to teach
WesternersDharmaandclassicalTibetanDharmalanguage.Sincethen,Rinpochehas
traveled extensively, completing annual world tours in response to invitations that
flowinfromEurope,theUnitedStates,Canada,SouthAmerica,SoutheastAsia,Africa
andAustralia.In1986,hefoundedtheMarpaInstituteforTranslators,inBoudhanath,
Nepal, which offered intensive winter courses in language and scripture. Khenpo
Rinpoche continued to supervise this annual event when it moved to Pullahari
Monastery above Boudhanath. Though Rinpoche personally teaches less at Pullahari
now, the program continues to draw students, both old and new, from all over the
world.

TrainingaNewGenerationofKhenpos
During this time Khenpo Tsultrim Rinpoche, in conjunction with
KhenchenThranguRinpoche,trainedanewgenerationofKagyutulkusandkhenpos:
the 1991 graduates of the Nalanda Institute for Higher Studies, in Rumtek, Sikkim.
Among these young masters, the Khenpo has formed a special relationship with The
Dzogchen Ponlop Rinpoche, whose many students particularly appreciate his fluent
English and ease of teaching in that language. Ponlop Rinpoche has founded the
Nitartha Institute, one of whose missions is to collect, archive, and build a complete
databaseofKhenpoTsultrimRinpochesoralteachings.Moreover,KhenpoRinpoche
serves as spiritual advisor for Nalandabodhi, the teaching arm of Ponlop Rinpoches
Dharmaactivities.

TrainingSkilledTranslators
Over the years, Khenpo Tsultrim Gyamtso Rinpoche has developed
outstandingtranslatorswhoseclarityandaccuracyreflectyearsofstudyandpractice,
and whose dedication contributes immeasurably to making the precious Dharma of
Tibet available in many languages. In addition to translating classic texts, these
students are equally committed to preserving Rinpoches own oral commentaries,
talks, and songs of spiritual realization. Some of Khenpos senior students now teach
theverytextstheytranslatedorstudiedunderhisclosesupervision.

820

UniqueTrainingofNuns
KhenpoTsultrimhasbuiltanunnery,school,andretreatcenterforwomenof
TibetanoriginintheHelamburegionofNepal,nearMilarepasretreatcaveinYolmo.
BoththereandinhisBhutanesenunnery,Rinpochedemonstratesafirmcommitment
to providing nuns with the same opportunitiesespecially for studyas those
traditionallyextendedtomonks.Aninnovationinhisapproachistotraineachnunto
carryouteveryfunctionofmonasticlife,ratherthantospecializeinjustone.Thus,all
anislearnmusicalinstruments,maketormas,tendtheshrineroom,serveaschantor
ritualmaster,dobookkeping,tendthegarden,cook,etc.Thisdeparturefromtradition,
though personally and administratively demanding, fosters a democratic atmosphere
amongthenuns,developstheircapabilitiestothefullest,andallowsthecommunityto
respondwithoutdisruptiontounexpectedsituationsandchangingconditions.

TheMilarepaofourTime
While Khenpo Tsultrim Gyamtso unites prodigious scholarship and intellect
withgreatcompassion,healsoembodiesthetrainingandtemperamentofatrueyogi.
Infact,RinpocheisoftencomparedtothegreatyogiMilarepa,whomheresemblesin
both substance and style: Rinpoche has no fixed abode, few possessions; he has
practiced for years in solitude, sometimes sealed in darkness. Like Milarepa, he is
knownforhisdohas,spontaneoussongsofrealizationthatofferinsightintogenuine
reality. Such dohas may emerge to answer a question, clarify a difficult point, or to
expandorcommentononeofMilarepasownsongs.
The Autobiography that follows is an example of one of Rinpoches
spontaneoussongsofrealization.

Thelifeofayogi,composedonRinpoches20thteachinganniversary,inresponsetoastudents
requestforhisstory

TheTwentyWonderfulMiraclesThatTellofAppearanceandReality

Namoguruhasavajra
Samsaraandnirvanaareundifferentiable
Andeventhoughyourealizethis
Topurifyyourthoughtsoftheirattributes
YougainedBuddhahoodinjustonelife
Mightyhero,ShepaDorje[Milarepa]
Atyourfeet,Ibowwithgreatrespect.[Homage]

Genuinerealitytranscendsbirthanddeath
Falseappearances,birthanddeatharelikewatermoons
Knowingthiswillmakeiteasyto
Cutthroughclingingtobirthanddeathastrue
Suchanexplanationofbirthanddeath

Ema!Whatawonderfulmiracle![1]
Sincenoactorexists,neitherdoesactivity
Butintermsofappearance,theyarisedependently
Justlikedreamhappinessandsuffering

821

Andinthisway,goodandbaddeedsresultinjoyandpain
Suchanexplanationofcause,result,andkarma

Ema!Whatawonderfulmiracle![2]
Samsarassufferinghasneverexisted
Itsappearancesarelikeagonyinadream
Oftheverynatureofdependentarising
Youcantseparateappearancefromemptiness
Suchanexplanationofsuffering

Ema!Whatawonderfulmiracle![3]
Thehumanbodythathasfaith,diligence,andprajna
Issodifficulttofind,weretoldinmanyways
Butit,too,isjustawatermoon
Dependentlyarisen,thisyoushouldknow
Thiswayofthinkingaboutsomethingthatissohardtoget

Ema!Whatawonderfulmiracle![4]
Allphenomenaoutsideandinside
Decayeachmoment,theyhavenopowertoremain
Butthissourceofsadness,whenexaminedclosely
Revealsthatimpermanencedoesntexisteither!
Thiswayofmeditatingonimpermanence

Ema!Whatawonderfulmiracle![5]
Yourfriendsdependonyourenemies
Andyourenemiesdependonyourfriends
Allfriendsandenemiesexistdependently
Justliketheonesthatyoumeetindreams
Thiswayofunderstandingfriendsandenemies

Ema!Whatawonderfulmiracle![6]
Withoutjoy,painisimpossible
Withoutpain,joyisimpossible
Theyaretheveryessenceofdependentexistence
Theyarewithouttheslightestsubstance
Thiswayofunderstandingjoyandpain

Ema!Whatawonderfulmiracle![7]
Whenthereiscleanitisbecauseofunclean
Anduncleanitselfdependsonclean
Theyareofthenatureofequality
Astheyarewhentheyappearindreams
Thiswayofeliminatingthoughtsofcleanandfilth

Ema!Whatawonderfulmiracle![8]
Gainandpleasure,praiseandsweetsoundsthesefour
Theyrelyontheiroppositesfortheirveryexistence
Watermoonsanddreams,theyhavenosubstance

Theeightworldlydharmasaresuchwonderfulmiracles![9]
Beinglearneddependsonbeingstupid
Andbeingstupiddependsonbeinglearned

822

Botharejustdreamsandwatermoons

Scholarandfoolnotdifferentwhatawonderfulmiracle![10]
Fromtheunbornmind,beyondconceptuality
Appearancesselfarise,andbythemselvesarefree
Justlikewavesdissolvingintotheoceanvast

Thebasicwayofbeingwhatawonderfulmiracle![11]
Noonetoprogress,nopathtoprogressupon
Noprogressingwhatsoevergoingon
Butthewayofprogressingthatwesee
Fromcauseandcondition,arisesdependently
Likethemoondancingonthewaves

Thiswayoftraversingthepathwhatawonderfulmiracle![12]
Nothingtorealize,noonetorealizeit
Norealizationcanbeseen,notevenalittlebit
Butourwordscandescribesocarefully
Thewayofrealizationthatoccursdependently
Itislikeseeingthemooninadream

Thiswayofrealizingthefruitionwhatawonderfulmiracle![13]
Sincefundamentallytherearenoconceptualelaborations,
Thebasicstatetranscendsallreferencepointsandassertions
Yetfromthisexpansethatconceptscannotexperience
Conceptualityarisesingreatabundance!
Thiswayofexplaininggenuinereality

Ema!Whatawonderfulmiracle![14]
Thecompletelyfalseappearancesthatyousee
Transcendbothtrueandfalseinreality
Buttostopyoufromthinkingthattheyaretrue
Youaretaughtthattheyarefalse
To halt this clinging to falsity, it is not explained that they have any
reality
Liberationfromtrueandfalse

Ema!Whatawonderfulmiracle![15]
Genuinerealitysdharmakaya
Cannotbeexperiencedbyconceptualmind
Butthereisthewaythesambhogakaya
Appearstothenoblebodhisattvas
Andtothevariousbeings,thenirmanakaya
Appearsinawatermoonsstyle
Thiswayofexplainingthethreekayas

Ema!Whatawonderfulmiracle![16]
Wehavesomanythoughtsthatwearesuffering
Butthissufferingisjustlikeadream!
Andifyoucanrecognizethesethoughtstruenature
Sufferingwillbeselfliberatedassoonasitappears!
Theicesoeasilymeltingintowater

823

Transformationexplainedlikethatwhatawonderfulmiracle![17]
Thoughthewisdomsfiveandthekayasthree
Areallexplainedindividually
Likeasoundsimpermanenceandcompositenature
Kayasandwisdomsarereallyundifferentiable
Thisexplanationofultimateunion

Ema!Whatawonderfulmiracle![18]
Throughgreatcompassion,theBuddhasactivity
Accomplishesthebenefitofsentientbeings
Butthebenefittedonesreallydontexistatall
Completelyfalsely,thebenefitperformedisasinadream
ThisexplanationofBuddhasactivity

Ema!Whatawonderfulmiracle![19]
Pureandimpurearejustimaginary
Theydonotexistintheexpanseofequality
Equalitysexpanseencompassesabsolutelyeverything
Andnothingcanevermovefromitatall
Thisexplanationofequality

Ema!Whatawonderfulmiracle![20]
Whyareallthesesoincrediblymiraculous?
Genuinereality,truebeing,freeofconceptuality
Appearancestranscendingtruthandfalsity

Ema!Allphenomenaarewonderfulmiracles!
Whenyourealizeallofthis
YourealizeMahayanasprofoundmeaning
Whenyougraspallofthis
YouareaworthyvesselfortheGreatSecret
Whenyougraspallofthis
Youhelpeveryoneinanaturalway
Somayallyoufortunateones
Realizethismeaningwell!

So was the casual talk of Dechen Rangdrol [Khenpo Tsultrim Gyamtso] in the Garden of Translation
neartheGreatStupaofBoudhanath,Nepal,onDec.17thand18th,1997.TranslatedbyAriGoldfield.
TranslationrevisedJan.2,2002

824


KhenpoTsultrimGyamtso

TheSkysExcellentPath:

AConciseExplanationoftheGreatVehicle

Omdeleksugyurchik!

ThesunofwisdomshinesinDharmadhatussky,
Lightraysoflovedispelthedarknessofignorance.
TothosewhocauseDharmatoflourishintherealmsofwanderers
TotheBuddhasandBodhisattvasofthetendirections,Ibow.(1)

Genuinerealitytranscendstop,bottom,anddirections,
Butthroughdependentimputation,
Top,bottom,anddirectionsareimaginedtoexist.
Thisway[that]beingsengageindirectandinferentialvalidcognition
Isthebasisofallconventions,allfabrications.(2)

Samsarichappinessandsuffering,beingsbirth,death,andsoforth,
Haveneverexistedinrealitysbasicnature.
Yettheyappeartoexist,andtheBuddhataughtasiftheydid.
Thiswayofteachingisamethod
OfgettingbeginnerstoentertheDharma.(3)

Experiencesofhappinessandsuffering
Thatcomefrompositiveandnegativeactions
Arelikedreams,illusions,andwatermoons,theBuddhataught.
Yetbeingsthinkthesearerealbecausetheydirectlyexperiencethem.
Thisisnothingmorethanaconfusedwayofrelating
Toonesownkarmicexperiences.(4)

825

Pastandfuturelivesandthewayofleavingonelifeandgoingtothenext
Havenoselfnature,likewatermoons.
Yetinordertocounteracttheviewofnothingness,
Ifbeginnersbelieveinthemasbeingreal,thatisgood.(5)

Thedifficultyoffindingthefreedomsandadvantages,
Theimpermanenceofthislife,
Theinfallibilityofcauseandresult,
Andthesufferingsofsamsara:
Thesehelpbeginnersturntheirmindsawayfromsamsara,
Andsotheyarevitalpreliminariesforallpracticesofmeditation.(6)

Thinkingofsamsarasvarietiesofsufferingsisfrightening,
Andwhenyearningforliberationarises,
Withamindfreeofanydoubtsatall,
Goforrefugetothethreesupremeandundeceivingprotectors.(7)

InordertomakethistheGreatVehiclespath,
Cultivategreatlove,compassion,joy,andequanimity.
Andwiththesefourimmeasurablesasthepreliminaries,
Giverisetothesuprememind
Turnedtowardsupremeenlightenmentbodhicitta!(8)

Withoutwisdomrealizingemptiness,
Thereisnowaytopurifysamsarasconfusedappearances.
Sowithprofoundintelligenceinvestigate,investigateandmeditate
Uponthetruenatureofallphenomena,realityfreeoffabrication.(9)

Meditatinglikethis,onetraversesthefourlevels
Ofthepathofjunction,called:
Heat,Peak,PatienceandSupremeDharma.
Oneachoftheselevels,respectively,
Whatremainsisclingingtotrueexistence
Thatisgross,subtle,extremelysubtle,andthemereappearanceofduality:
Thisisapathofordinarybeings.(10)

Then,attheendoftheGreatSupremeDharma,
Throughthepacificationofallsignsoffabrication
Actualreality,Dharmadhatu,becomesmanifest.
Thisisthepathofseeing,
WheretheNobleOnesgroundsarereached.(11)

CompletelyJoyous,Stainless,Luminous,Radiant,
DifficulttoOvercome,theManifest,GoneFar,Unmoving,
ExcellentMind,andCloudofDharma:thesearethetengrounds.
Theyaredividedintothesevenimpureandthethreepureones.(12)

826

Generosity,discipline,patience,diligence,meditativeconcentration,
Wisdom,means,aspirationprayers,power,andprimordialwisdom
Arethetentranscendentperfections.
Whenoneconnectsthewaytheybecomemoreandmoreextraordinary
Overthetengrounds,withthetenMindProductionsoftheEntrance,
Thatisexcellent.(13)

Then,whentherealizationofthetengroundsisperfected,
Theremedy,theVajralikesamadhi,defeatsdualisticappearances,
Togetherwiththehabitualtendenciesthatproducethem.
Theabandonmentsandrealizationsareperfected,
AndBuddhahoodisattained.(14)

TheBuddhasthreekayas,fivewisdoms,andsoforth,
Thegloriousabandonmentsforthebenefitofself,
Andthegloriousrealizationsforthebenefitofothersbecomemanifest.
Andcompassionperfectedensures
Thatdeedsbenefittingothersneverceases.(15)

ThisbriefexplanationoftheGreatVehiclespathandfruition,
Agatewayforfreshminds,calledTheSkysExcellentPath,
FromthewideopenskypathabovethePacific
ShonetheradianceofDechenRangdrolsbliss/emptiness.(16)

Throughthisvirtue,mayIandeveryonewithwhomIhaveaconnection
RipenourmindstreamsontheGreatVehiclespath.
AndmaytheGreatSecretVehicles
Profoundgenerationandcompletionstages
BeacauseforourgainingBuddhahoodinasinglelife!(17)

TheseweresomeextemporaneouswordsspokenbyKhenpoTsultrimGyamtsoRinpocheintheexpanseof
skyabovethePacific,whiletravelingfromAustraliatoThailandonDecember2,1998.

827

828


KhenpoTsultrimGyamtsoRinpoche

TheTwoTruths

Rinpoche first urges everyone to give rise to the enlightened mind, love, and
compassion, and apply ourselves to listening to the teachings, reflecting upon their
meaning, and meditating on them. The purpose of these actions is to achieve the
enlightened state, and that is for the purpose of benefiting all sentient beings, in
numbersasvastasthesky.
IntheBuddhastradition,theconcept,orthepresentation,ofthetwotruthsis
very important. For that reason, in this first weekend course Rinpoche will give the
presentationofthetwotruthsthroughthevarioustraditionsoftheDharma.Thetwo
truthsaretheconventionaltruthandtheultimatetruth.Theconventionaltruthisthe
modeinwhichthingsappear,andtheultimatetruthisthemodeofbeing,ortheway
thingsreallyare.
Whenweholdontothemodeofappearanceofthings,theconventionaltruth,
ashavingsomekindoftrueexistence,thenthevariouskindsofsufferingsarise,and
the various disturbing emotions. So conditioned existence or samsara arises from
holdingontothewaythingsappearasbeingreal,asbeingtrue,ashavingsomekindof
innate existence. So then, realising the mode of the way things are, releasing the
ultimatetruth,pacifiesordispelsallofthevariousdisturbingemotions;fromthatone
gains nirvana. Briefly, then, attaching to the mode of appearance as having true
existencethisistheconfusedmindorthebewilderedmind.Therefore,itisnecessary
toreversethatbewilderedmindandtorealisethenatureofthingsastheyare.
Whateverphenomenonthereistobeknown,thatphenomenoncanbeknown
intermsoftheconventionaltruth,oritcanbeknownintermsoftheultimatetruth,but
onlyintermsofthesetwotruthsandnotintermsofanyothertruths.Becauseofthe
importance of knowing that phenomena have their existence in terms of these two
truths, the Buddha said that all phenomena whatsoever can be known through these
twotruths,ultimateandconventional,andnotinanyotherway.
Inordertounderstandthesetwotruths,theultimateandtheconventional,they
have to be approached through the different Buddhist traditions. It is difficult to
understandthemwithoutapproachingtheminthatway.

829

The traditions can be divided into the Vehicle of the Hearers, or the
Shravakayana,andtheGreatVehicle,ortheMahayana.IntheVehicleoftheHearers,
thereisthedivisionintothewayofpositingthetwotruthsintermsoftheVaibhashika
schoolandthewayofpositingthetwotruthsintermsoftheSautrantikaschool.And
intheGreatVehicle,orMahayana,thereisfirstthewayofpositingthetwotruthsin
thetermsoftheCittamatra,orMindOnlyschool,andthenthewayofpositingthese
truthsintheMadhyamakatradition.IntheMadhyamakatradition,furtherthereisthe
Svatantrika approach to positing these two truths, and the Prasangika approach of
positing them. Then there is also the emptyofother approach. It is better to use the
Tibetan word for this, which is zhentong. Zhen means other, and tong means
empty. Literally it means empty of other. In English it is a little awkward, so we
will just say zhentong. And finally, besides the zhentong approach, there is the
mantraapproachtopositingthetwotruths.
Rinpoche will begin by positing the two truths according to the Vaibhashika
school. The following quote is taken from the text The AllPervasiveness of All
Encompassing Knowledge, written by the first Jamgon Kongtrul Rinpoche, Lodro
Thaye.ItissometimesknownasTheTreasuryofKnowledge.
InthetraditionoftheVaibhashika,theconventionaltruthIsthecoarseobjectof
continuum consciousness, which can be broken down. The partless, which cannot be
rejected,istheultimatetruth.
Thatistherootverse.
Conventional truth refers either to something that can be broken down or
destroyedphysically(withregardtophysicalobjects),or(withregardtothemind)to
thecontinuumofconsciousnessthatthroughanalysiscanbebrokendown.Fromthe
pointofviewofphysicalobjects,theultimatetruthistheverysmall,partlessatomsor
particles that cannot be broken down any further. And in the terms of the mind, the
smallest moment of consciousness would be the ultimate truth. So, briefly then the
relative or conventional truth is the coarse object or the continuum of consciousness,
andtheultimatetruthistheatomicunbreakableparticlesandthesmallestmomentof
consciousness.
An example of the conventional truth, according to the Vaibhashikas, is the
vase and the flowers. The reason they are conventional is because they can both be
destroyed.Thecupcanbebrokenandtheflowerscanbetakenapart.Oncethecupis
brokenortheflowersaretakenapart,thentheidea,theconceptofcuportheconcept
offlowers,willnotarise.Sothatistheconventionallevel.
Considering the same cup and flowers from the ultimate view they have an
ultimate nature because they are physically made up, according to the Vaibhashika
view, of atomic particles that are partless, that cannot be dividedanyfurther,andso
theyarebeyondbeingabletobedestroyed.
Asregardsconsciousness,theconsciousness,forexample,thatarisesfromthe
moment we awaken until we sleep, that continuum of consciousness is called the
conventional level. It is called the conventional level because if it is investigated and
dividedup,thenitcannotbeestablishedasbeingexistentanylonger;sinceithasbeen
divided. If one investigates that continuum of consciousness, then one sees that the
pastmomentofconsciousnesshasceasedtoexist,thefuturemomentofconsciousness
hasnotyetarisen,andthepresentmomentofconsciousnessisfleeting.Ifonelooksat

830

itcloserandcloserateachmomentaryinstant,thecontinuumcannotbeestablishedas
beingultimate;ultimatelyspeakingthereisnocontinuum.
To summarise again, gross objects are the conventional level, and the
continuumofconsciousnessistheconventionallevel.Thesmallestindivisibleparticle
istheultimatelevel,andthesmallestinstantofconsciousnessistheultimatelevelor
ultimatetruth.
What is meant by indivisible, according to Vaibhashika tradition, are the
smallest,subtlestparticles,whichcannotbedividedinto,forexample,anorthernpart,
a southern part, a top part, or a bottom part. Since they cannot be divided like that,
theyaresaidtobeultimate.Iftheycouldbedividedintothoseparts,thentheywould
notbethesmallestparts.
Sincetheseparticlesaresmallandindivisible,theycannotbedestroyed.Since
theycannotbedestroyed,sincetheycannotbebrokendownanyfurther,thesesmall
partsaresaidtopossessaparticularenergy,orpower.
The aggregation of these small indivisible particles constitutes the coarse
objects. If you take the gross object and destroy it, what is left over are the smallest
indivisibleparticles.
Fromthepointofviewofconsciousness,consciousnesscannotbedestroyedin
thesamewaythatanobjectcanbedestroyed.Withconsciousness,oneanalysesitinto
the consciousness that was, the consciousness that is yet to be, and the present
consciousness. And with the present consciousness, one investigates it down to the
subtlestmomentorinstant,beyondwhichitcannotbedividedanyfurther,andthatis
theultimatetruth.
ThissmallestmomentintheBuddhisttraditionissaidtobethetimeittakesa
fingertosnap,dividedby64.Thatiswhatissaidtobethesmallestinstantintime;in
theBuddhisttraditionthatiscalledthelimitoftime.Throughonesanalysis,through
onesintelligence,onecouldsaythatthemomentcouldbedividedintohundreds,into
thousands, into millions. Of course, that is possible. But in terms of the arising of
thoughts,thethoughtarisesinthese64divisionsofafingersnap.
Ifyoutakeanarroworabulletandyoushootitthrough100flowerpetals,it
seemstogothroughinstantaneously;onecannotbreakdownthemovementthrough
100 flower petals. But if one analyses it, one sees that is has to go through the first
flowerpetalbeforeitgoesthroughthesecondflowerpetal,andsoforth.
Rinpochesaysthatpreviouslythescientificpositionwasthattheultimatetruth
wassmallatomicparticlesthatcouldnotbedivided.Hesaysthathethinksthisisvery
similar,notexactlythesameperhaps,butverysimilartotheVaibhashikaschool.
What is called Buddha, or in Tibetan sanggye, istheexhaustionofallconfusions
andbewildermentandtheshiningforthofthefivewisdoms.Whatiscalledsamsara
isconfusedorbewilderedappearances.Theexhaustionoftheseconfused,bewildered
appearances, along with the habitual tendencies or karmic dispositions, is what is
Buddha.
In the traditions of the Vehicle of the Hearers and the Vehicle of the Self
Realizers, the goal is to attain the state of an arhat, or foe destroyer. This is
enlightenmentornirvana,butnottheultimatenirvana.Itisonlytheexhaustionofthe
grosser veils, not the complete exhaustion or pacification of the very fine, subtle

831

confusions.Soitisnotultimateenlightenment.Untiloneachievestheultimatestateof
abuddha,onehasnotachievedtheultimatenirvana.
When one attains the complete state of a buddha, the complete state of
enlightenment, then there is a great benefit for other sentient beings. The reason for
this is that when one has exhausted all of ones own confusions, one is able to really
andtrulyworkforthebenefitofotherbeings.
For the benefit of all sentient beings, the Buddha taught the inexpressible or
inconceivableDharma,thelimitlessDharma,theendlessDharma.Hesaidthatthereis
the way things appearthe conventional truthand the mode of being of thingsthe
ultimatetruth.Otherthantheseways,thereisnothirdtruth,nootherway.
Thedifferenceinthewayofpositingorexpressingthesetwotruthsisthefirst
main division between the Vehicle of the Hearers and the Great Vehicle, the
Mahayana.IntheVehicleoftheHearers,youhavetheVaibhashikaswayofpositing
thetwotruths,andthewayofpositingthetwotruthsintermsoftheSautrantikas;and
then,intheGreatVehicle,thewayofpositingthesetwotruthsintermsoftheMind
Onlyapproach,andthewayofpositingthesetwotruthsintermsoftheMadhyamaka
approach.ThenthereistheMantrayanaortheVajrayana(DiamondVehicle)approach
topositingthesetwotruths.
So there are many ways of positing the two truths. Rinpoche is basing his
teachings upon the teachings of the first Kongtrul Rinpoche, Lodro Thaye, who
discussedthismatterinthebookTheTreasuryofKnowledge.Thisbookiscomposed
oftheroottext,whichiscalledTheAllPervasiveKnowledge,andthecommentary,
whichiscalledTheOceanofLimitlessKnowledge.Ifoneweretoaskwhyitiscalled
The AllPervasive Knowledge, it is because it is describing or speaking about all
phenomenathatis,allphenomenaofbothnirvanaandconditionedexistence.Andit
isdescribingorspeakingaboutthewayinwhichthingsare,theirmodeofbeingorthe
natureofallphenomena.
ThereasonwhythecommentaryiscalledTheOceanofLimitlessKnowledge
isthattheknowledgeoftheDharmathatisbeingexpressedissaidtobewithoutlimit
andwithoutend.Itissaidtobelikeanoceanbecausetheoceansoftheworldarevery,
very vast and very, very deep. The reason for studying The Ocean of Limitless
KnowledgeisthatifinthepathstageonthewaytoBuddhahood,onedoesnotstudy
The Ocean of Limitless Knowledge, then at the fruition stage one wont obtain a
Buddhaspristineawarenessofomniscienceorallknowing.
ThistextbyKongtrulRinpoche,composedoftheroottext,TheAllPervasive
Knowledge, and the commentary, The Ocean of Limitless Knowledge, is divided
into 40 chapters. This presentation of the two truths is one of those 40 chapters. This
particularchapterdealswiththeBuddhasthreeturningsofthewheelofDharma,and
with the two truths. It also deals with the links of interdependent origination, but in
thisparticularsectionthatRinpocheisteaching,itisonlydealingwiththetwotruths,
notthethreeturningsofthewheelorinterdependentorigination.
YesterdayRinpochebrieflyexplainedthewayofpositingthetwotruthsinthe
VaibhashikatraditionandintheSautrantikatradition.Todayhewillbeginbybriefly
explaininghowthetwotruthsarepositedintheCittamatraorMindOnlytradition.

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FirstthereistheroottextfromtheAllPervasiveKnowledge,anditgoeslike
this: The tradition of the Mind Only school posits a dualistic appearance depending
onobjectsandobjectperceivers.Theultimatetruthisthenatureoftheconsciousness
of there not being two. In the commentary to this, The Ocean of Limitless
Knowledge,thereisanexplanationconcerningthisrootverse,andRinpocheisgoing
toextracttheessenceofthatandgiveabriefpresentationorexplanation.
In this tradition, what is said to be conventional truth is the dualistic
appearanceoftheouter,heldobjectandtheinner,holdingentity,ortheperceiving
mind. So these two, holder and held, grasper and grasped, apprehender and
apprehended, constitute the conventional level or the conventional truth. The mind
thatisbeyondthat,thatisfreefromthat,thatseesbothasbeingsimplymind,thatis
theultimatetruthortheultimatelevel.
Inthistradition,thedualisticappearanceofholderandheld,theconsciousness
that makes this division or separation, the thoughts or conceptualisations that make
this distinction, need to be exhausted. For the purpose of exhausting this dualistic
clinging,oneneedstorealisethattheessenceornatureisemptyofthesetwo.
Sothedualisticappearance,theseemingappearingofgrasperandgrasped,has
notrueexistence,noreality,notruth.Itissimplyconfusion,bewilderment,artificiality.
Oneneedstounderstandthatitisallofthesethings,thatthisseemingdualismdoes
notexist,hasnotruereality.
This dualistic appearance is like a dream. For the purpose of resolving this
seemingduality,thisappearingastwo(grasperandgrasped),itisnecessarytorealise
the nature of the ultimate truth. If one does not understand that this dualism is
bewildermentandconfusion,onewillnotbeabletorealiseitsnatureasbeingthatof
theultimatetruth.
Thebestexampletoillustratehowthesetwotruthsfunctionistheexampleof
the dream. When we are dreaming, there appears to be a duality between the
appearances in the dream and the perception of these appearances. However, this
seeming duality is only conventional, only artificial; it has no true existence or true
reality.Thisappearanceoftwo,perceiverandperceived,issimplythebewildermentor
theconfusionofthemind.Bothofthese,holderandheld,aresimplytheminditself,
simplytheclearcognitionoftheminditself,theluminousknowingoftheminditself.
Rinpoche says that this is the brief explanation of this particular view, of the
Cittamatra,intermsofthetwotruths.
Then,wemoveontotheMadhyamakaapproachandthetwotruthsinrelation
to the Madhyamaka approach. First, the Madhyamaka is divided into what is called
emptyofself and emptyofother. The Tibetan for empty of self is rangtong.
Rang means self, and tong means empty, so literally it means selfempty.
Zhenmeansother,andtongmeansempty,sothemeaningisotherempty.The
rangtongapproachsaysthatallphenomenaofconditionedexistenceandnirvanaare
empty of having any selfessence or selfnature. The zhentong or emptyofother
approach says that the nature of the mind, the Buddhanature, is endowed with
spontaneousqualities,butisemptyofanyadventitious,fleeting,passingstainsonthat
nature.

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In the rang tong or emptyofself approach, you have the two schools of the
Svatantrika and Prasangika. The Svatantrikas make assertions about the nature of
reality or the true nature; the Prasangikas do not make any ultimate assertions
themselves.
The Svatantrikas refute the idea of there being existence, true existence, and
theyassertnontrueexistence.Theyrefutetheideathatthingshavetheirownnature,
and they assert emptiness. The Prasangikas refute the idea that things have true
existence, that things have any nature of their own. They do not, however, assert
emptiness. They do not assert nonexistence. The do not assert even freedom from
elaboration, because in their tradition the ultimate level is completely beyond being
somethingthatcanbeasserted.
TheroottextsaysthatinthetraditionoftheSvatantrikas,appearancesexistas
theconventionaltruthlikeamagicalillusion.Theultimatetruthisnonexistentlikethe
sky.SointheSvatantrikatraditiontheconventionaltruthissaidtobetheappearances
thatariseowingtothecomingtogetherofcausesandconditions.Theyaresaidtoexist
inthesamewaythatappearancesinadreamorappearancesofamagicalillusionexist.
Ontheultimatelevel,thingsaresaidnottohaveanynatureoftheirown,tobenothing
whatsoever,nothingatall,tobeemptyinthesamewaythattheskyisempty.
All of the sensory experiences, such as the experiences of form, sound, smell,
taste, and touch are caused by the coming together of causes and conditions. These
conventional appearances are like the sensations or experiences in dreams. Form,
sound, smell, taste, and touch then have no real essence of their own. They are the
resultsofcausesandconditions,likeadream,havingnoessenceoftheirown,empty
of having selfessence. This is the ultimate truth, the unmistaken truth. This is the
reality or the real truth, that they are empty of any self nature, of any selfmode of
being.
In the same way, then, all feelings of happiness and all feelings of suffering
simplyexistinaconventionalway,likethesesamefeelingsofhappinessandsuffering
in a dream. They are existing merely conventionally. They have no selfessence or
natureoftheirown.Theysimplycometogetherasaresultofcausesandconditions.
Ifoneinvestigatesandexaminesthesefeelingsofhappinessandsufferingwith
ones eye of wisdom, one will come to see that ultimately they have no existence, no
natureoftheirown.Theyarecompletelyempty,nothingwhatsoever,inthesameway
thattheskyiscompletelyempty.Liketheexperiencesofsufferingandhappinessthat
ariseinadream,exceptforbeingsimplythecomingtogetherofcausesandconditions,
except for being artificiality, except for being confusion, they themselves have no
nature,havenoessence,areempty.
InthetraditionoftheSvatantrikas,itisnecessarytounderstandandrealisethat
thingshavenoselfessence,nonatureoftheirown,forthepurposeofexhaustingthe
clingingtothingsasbeingreal.
Movingonthentotheexplanationofthetwotruthsintermsofthetraditionof
the Prasangikas, the root text says that the conventional truth is what is imputed by
thought, the expressions of the world. The ultimate truth is free from elaboration,
beyond thought and expression. The commentary briefly says that basically, in this
traditionofthePrasangikas,whatisconventionaltruthisanythingthatisimputedby

834

thought,bythemind.Whatisultimatetruth,then,isthatwhichiscompletelybeyond
anyelaborationsorfabrications,anythought,anyexpression.
In this tradition there are basically three different kinds of processes: the
processofnoanalysis,theprocessofalittleanalysis,andtheprocessoffineanalysis.If
one does not apply ones reasoning, ones analytical wisdom, to trying to ascertain
what the ultimate truth is, then this is called the process of no analysis. If one uses
onesanalyticalabilitiestodothis,thenthisistheprocessofalittleanalysis:andifone
doesthisinavery,verycompletemanner,thenthisistheprocessoffineanalysis.
Whatistheprocessofnoanalysis?Init,samsaraissaidtobeofthenatureof
suffering, and karma (cause and effect) is said to function in such a way that when
virtuousactionsarecommitted,thenvirtuousfruitsarereaped,andwhennonvirtuous
actionsarecommitted,thennonvirtuousfruitsarereaped.
In the process of a little analysis, one is able to say that on one hand is the
conventional truth and on the other hand is the ultimate truth. When one is able to
makethisdifferentiation,thisistheprocessofalittleanalysis.
Inwhatiscalledtheprocessoffineanalysis,thereisnolongeradifferentiation
betweenconventionaltruthandabsoluteorultimatetruth.Oneisbeyondmakingthis
differentiation,oneiscompletelybeyondallexpressions,beyondallspeechintermsof
describingthis.Whenoneisfreefromallfabricationsorelaborationsofthought,free
fromallfabricationsofthemind,thisistheprocessoffineanalysis.
Briefly,inthePrasangikaapproach,allofthefabricationsofthemindandallof
theobjectsthatresultfromthesefabricationsofthemindarerelative,theconventional
truth.Forthepurposeofexhaustingorpacifyingthisrelativeperceptionoftruth,itis
necessary to realise andtounderstandthemeaningofthestateoftheultimatetruth,
thestatethatisfreefromconceptualisation,fabrication,elaboration.
Whatisthisfabricationorelaborationofthemind?Itistosay,forexample,that
thisisexistenceorthisisnonexistence;ortosaythatthisisbothexistenceandnon
existence; or to say that this is neither existence nor nonexistence. All of those are
fabrications,elaborations.Whereonehasthethoughtofaperceiverandofaperceived,
thisisafabrication.Allofthisistheconceptuallevel.Forthepurposeofpacifyingor
exhausting these elaborations, it is necessary to realise this, free from elaborations or
fabrications.
Onecanreflectagainandagainandtaketoheartthesebriefexplanationsofthe
meaningofthesedifferentapproachestothetwotruths.
To summarise, the tradition of the MindOnly posits apprehender and
apprehended, dualistic appearance, object and object perceiver. The ultimate truth is
the nature of consciousness of not being two. In the tradition of the Svatantrikas,
appearancesexistastheconventionaltruth,likeamagicillusion.Theultimatetruthis
nonexistentlikethesky.InthetraditionofthePrasangikas,theconventionaltruthis
whatisimputedbythought,theexpressionsoftheworld.
Theultimatetruthisfreefromelaborations,beyondthoughtandexpression.

835

836

NinthKhenchenThranguTulku,
KarmaLodrLungrikMawaySenge
http://www.rinpoche.com

ThranguRinpoche

TheVenerableKhenchenThranguRinpochewasborninKham,Tibet,in1933.
Attheageoffive,hewasformallyrecognizedbyHisHolinesstheSixteenthKarmapa
andTaiSitupaastheninthincarnationofthegreatThrangutulku.HeenteredThrangu
monastery, where, from the ages of seven to sixteen, he studied reading, writing,
grammar, poetry, and astrology, memorized ritual texts, and completed two
preliminaryretreats.Atsixteen,underthedirectionofKhenpoLodroRabsel,hebegan
the study of the three vehicles of Buddhism while in retreat. At twentythree he
receivedfullordinationfromtheKarmapa.
Because of the Chinese military takeover of Tibet, Thrangu Rinpoche, then
twentyseven,wasforcedtofleetoIndiain1959.HewascalledtoRumtekmonastery
in Sikkim, where the Karmapa has his seat in exile. Because of his great scholarship
and unending diligence, he was given the task of preserving the teachings of the
Kagyu lineagethe lineage of Marpa, Milarepa, and Gampopaso that one thousand
yearsofprofoundBuddhistteachingswouldnotbelost.
Hecontinuedhisstudiesinexile,andattheageofthirtyfivehetookthegeshe
examinationbefore1500monksatBuxadormonasticrefugeecampinBengalandwas
awardedthedegreeofGesheLharampa.UponhisreturntoRumtek,hewasawarded
the highest Khenchen degree. Because many of the Buddhist texts in Tibet were
destroyed, Thrangu Rinpoche helped in beginning the recovery of these texts from
TibetanmonasteriesoutsideofTibet.HewasnamedAbbotofRumtekmonasteryand
theNalandaInstituteforHigherBuddhistStudiesatRumtek.
ThranguRinpoche,alongwithKhenpoTsultrimGyamtsoRinpoche,wasoneof
the principal teachers at the Institute, training all the younger tulkus of the lineage,
includingTheDzogchenPonlopRinpoche,whowasinthefirstclass.Hewasalsothe
personal tutor of the four principal Karma Kagyu tulkus: Shamar Rinpoche, Situ
Rinpoche, Jamgon Kongtrul Rinpoche, and Gyaltsab Rinpoche. Thrangu Rinpoche
establishedthefundamentalcurriculumoftheKarmaKagyulineagetaughtatRumtek.
In addition, he taught with Khenpo Karthar, who had been a teacher at Thrangu

837

Rinpoches monastery in Tibet before 1959, and who is now head of Karma Triyana
Dharmachakra in Woodstock, New York, the seat of His Holiness Karmapa in North
America.
After twenty years at Rumtek, in 1976 Thrangu Rinpoche founded the small
monastery of Thrangu Tashi Choling in Boudhanath, Kathmandu, Nepal. Since then,
hehasfoundedaretreatcenterandcollegeatNamoBuddha,eastoftheKathmandu
Valley, 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.InKathmandu,hebuiltTaraAbbey,whichoffersafulldharmaeducationfor
Tibetannuns,trainingthemtobecomekhenposorteachers.Hehasalsoestablisheda
freemedicalclinicinanimpoverishedareaofNepal.
ThranguRinpocherecentlycompletedalarge,beautifulmonasteryinSarnath,
India,overlookingtheDeerParkwheretheBuddhagavehisfirstteachingontheFour
Noble Truths. This monastery is named Vajra Vidya after the Sixteenth Gyalwa
Karmapa,anditisnowtheseatfortheannualKagyuconferenceledbyHisHoliness
theSeventeenthKarmapa.InJanuaryofthisyear,HisHolinesstheDalaiLamacameto
SarnathtoperformaceremonyintheDeerParkwiththeKarmapa,ThranguRinpoche,
andotherhighlamas.
Around1976,ThranguRinpochebegangivingauthenticBuddhistteachingsin
theWest.HehastraveledextensivelythroughoutEurope,Asia,andtheUnitedStates.
In1984hespentseveralmonthsinTibetwhereheordainedoveronehundredmonks
andnunsandvisitedseveralmonasteries.IntheUnitedStates,ThranguRinpochehas
centers in Maine and California, and is currently building the Vajra Vidya Retreat
Center in Crestone, Colorado. Highly qualified monks and nuns from Thrangu
Rinpoches monastery will give retreatants instruction in various intensive practices.
He often visits and gives teachings in centers in New York, Connecticut, and Seattle,
Washington.
InCanada,hegivesteachingsinVancouverandhasacenterinEdmonton.He
is the Abbot of Gampo Abbey, a Buddhist monastery in Nova Scotia. He conducts
yearly Namo Buddha seminars in the United States, Canada, and Europe, which are
alsopartofameditationretreat.
Rinpoche has now taught in over twentyfive countries and has seventeen
centers in twelve countries. He is especially known for making complex teachings
accessible to Western students. Thrangu Rinpoche is a recognized master of
Mahamudrameditation.
BecauseofhisvastknowledgeoftheDharmaandhisskillasateacher,hewas
appointedbyHisHolinesstheDalaiLamatobethepersonaltutorforHisHolinessthe
SeventeenthKarmapa.
The Namo Buddha Seminar was established in 1988, to support the vast
activities of Thrangu Rinpoche across the world. It especially concentrates on
publishing the authentic Buddhist teachings from a realized teacher. Namo Buddha
Publications has collected an audio library of over eight hundred tapes of Thrangu
Rinpocheandhaspublishedmanyoftheseintwentytwobooksthatareavailablefrom
the Seminar. Thrangu Rinpoches works soon will be digitized and available for
download on the Internet, and soon a cybersangha that will present Rinpoches
teachingsinalongdistancelearningformatontheInternetwillbeavailable.

838


ThranguRinpoche

TheMahayanaCouncilsandtheSutras,
TantrasandShastras
HowtheBodhisattvasauthenticallypreservedtheBuddhasTeachings

byKhenchenThranguRinpoche
http://www.simhas.org

Thishistoryofthethreecouncilsactuallyrelatesmoredirectlytothewayin
whichtheHinayanateachingswerepreserved,particularly,thehinayanatraditionof
theVinaya.
ButasimilarcouncilsoccurredintheMahayanatradition.Sometimeafterthe
passing away of the Buddha, one million bodhisattvas met together under the
leadership of the three great bodhisattvas Vajrapani, Maitreya and Manjushri on the
topofmountVimalasvabhava,whichliessouthofRajagrihainsouthernIndia.
AlltheteachingsoftheBuddhawerealsocollectedinthethreesamesectionsof
Sutras, Vinaya, and Abhidharma. The bodhisattva Vajrapani recited the Sutras. The
bodhisattva Maitreya recited the Vinaya, and the bodhisattva Manjushri recited the
Abhidharma.SointhismeetingtheyalsocollectedalltheteachingsoftheBuddhaand
classifiedthemintothesethreemaincategories.
A similar thing took place with the Vajrayana teachings. The Buddha taught
four categories of tantras: the kriya tantra, the carya tantra, yoga tantra, and
anuttarayogatantra.
With the lower three tantras, i. e. the kriya tantra, the carya tantra, and yoga
tantrastherewasaspecialmeetingofallthebodhisattvasinthegodrealmtogatherall
of these teachings led by Vajrapani. For this reason, in the vajrayana tradition he is
knownastheLordofSecrets,withsecretsreferringtothesecretmantra,thatis,the
vajrayana. 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
whenitwasturned,hewasthemostprominentofthedisciples.Laterwhentherewas
this meeting of all the bodhisattvas to collect all the lowertantras,Vajrapaniwasthe

839

leader of this gathering and it is through his action that the tantras have been
preserveduptonow.
As far as the anuttarayoga tantras, the father tantras and mother tantras were
mostly requested and received by dakinis such as Vajrayogini, and it was also the
wisdomdakiniswhocollectedandpreservedtheseteachings.TheHevajraTantrawas
transmittedmostlytothebodhisattvaVajragarbha.Helaterongatheredtheteaching
andtransmittedthemintheirintegrity.
TheKalachakraTantrawastransmittedmostlytotheDharmaKingSucandra.
He was actually an emanation of Manjushri. He was the one who also kept the
teaching,collectedthem,andpassedthemon.
WhatfollowsisanexplanationoftheSutras,TantrasandShastras.

TheSutras
NowthefirstturningofteachingsweregiveninVaranasiwhichyoucanvisit
inIndianowadays.TheBuddhataughtinthedeerpark(whichisnowcalledSarnath)
whichatthetimewasaveryremoteandverysolitaryplace.9AftertheBuddha
reachedhisenlightenment,heremainedcompletelysilentanddidntteachforseven
weeks.ThereasonforthiswastoshowthattheDharmaisveryrare,veryspecial,very
valuable,andthisiswhytheBuddhajustremainedsilentforsometimeanduntilhe
wasrequestedtoteach.TherequestwasmadebymanygodsincludingBrahma.10
Havinghadtherequesttoteach,theBuddhawenttoVaranasiandgavetheteachings
inthedeerpark.Hegavetheteachingstofivemenwhowerecalledthefivegood
followerswhowereconnectedbypreviouskarmatotheBuddhaandwhothrough
thislink,werethefirstonestoreceivehisteaching.
ThesubjectmatterofthisfirstturningofthewheelofDharmawastheteaching
oftheFourNobleTruths.TheBuddhaexpoundingtheseFourNobleTruthstomakeit
verycleartoallthosewhoweregoingtofollowtheBuddhaspathwhattheteaching
was, why one needed to practice it, and what kind of results one could be expected
fromthepractice.SotoclarifythepaththeBuddhalaiditoutinaveryclearformof
thefourtruths.
HeshowedthatifwedontpracticethepathofDharma,wewillwanderonand
on in samsara, but if we practice the Dharma, we will gain the liberation of nirvana.
TheBuddhafirsttaughtthatsufferingisinherenttosamsaraandthatthisiswhatwe
must really overcome. Secondly, he taught that the cause of this suffering are the
disturbingemotionsorkleshasandkarma.Tocounteractsamsarawemustengagein
theaspectofnirvanawhichagainhastwoparts.Thethirdnobletruthofcessationor
peace shows what we can achieve. Nirvana is cessation of suffering. And fourth the
waytoachievethisisthetruthofthepath.
Since samsara is by nature suffering, we have to go beyond samsara to
eliminate samsara. Since nirvana is peace, thisiswhatwehavetotrytoachieve.But
achievingnirvanaandeliminatingsamsaracannotbedoneautomatically.Soitisdone
throughworkingonthecausesofthesethatwecanachieveourgoal.Thisiswhythe
Buddha expounded on the four truths in the form of causes and their effects. The
causesofthesufferingofsamsaraarethedisturbingemotionssuchaslust,anger,and
ignoranceandkarmawhichneedtobeovercome.Inthesameway,thecauseofpeace
andblissofnirvanaisthepathwhichneedstobepracticed.

840

SothisishowtheBuddhagavethewholeoutlineofhisteachingintheformof
these four truths. Within each aspect of samsara and nirvana, there is this causal
relationshipbetweencauseandeffect.ThisseriesofteachingswhichbeganinVaranasi
werecalledtheturningofthefirstwheelofdharma.
Later the Buddha taught the second wheel of Dharma at Vulture Peak in
Rajagriha,India.12Thepeoplewhowerepresentduringthisteachingwerearhatsand
bodhisattvas in great numbers. The teaching itself was mostly the exposition of the
Prajnaparamita.ThisiswhentheBuddhagavetheteachingsonemptinessandonthe
conductofabodhisattvathroughtheteachingsonthesixparamitas.
In the first turning of the wheel of Dharma, the Buddha showed that one had to
abandon samsara to achieve nirvana. But how is this possible? Does it mean that we
havetogoonalongjourneytowherewehaveneverbeenbeforetofindnirvana?Does
itmeanthatwehavetocreatesomethingnewcallednirvana?Infact,itdoesntmean
that at all. All it means is that we have to understand the actual nature of
phenomena13thatwehavetounderstandthatourpresentviewofrealityismistaken,
andwehavetoremoveourimpurities.Andonceweseethingsastheyreallyare,this
iswhenwecanachieveBuddhahood.
ThethirdturningofthewheelofDharmaisalsocalledtheteachingsthatgave
complete clarification. These teachings were given in Shravasti and other places in
India in the presence of all the great bodhisattvas. These teaching revealed that
Buddhanature is present in the mind of all beings. We may wonder why this was
taughtlast.Thereasonisthatinthesecondturning,theBuddhataughtthateverything
wasemptyofinherentnature.Thisteachingcouldleadtothebeliefthatthegoalofthe
Buddhist pathnirvanais actually simply complete emptiness or annihilation. To
avoidthismistake,theBuddhagavethisthirdsetofteachingsshowingthatthemind
is not just nothingness. When one achieves Buddhahood, the original intrinsic
luminosityofthemindbecomesmanifest.Thisluminosityorclarityofthemindmeans
that the mind is not a dark, obscure thing by nature, but it has its own inherent,
intelligentclarity.Onceonehasremovedtheveils,thethickshroudofignorance,the
inherentclarityofthemind,thisbrillianceoftheintelligenceofmind,willshineinits
fullness.Oncethisclarityofthemindhasmanifest,thenonecanunderstandallthings
of nirvana and samsara very clearly. One has the understanding of phenomena and
thisknowledgeisaccompaniedbythegreatestofblissandpeace.

TheTantras
The three turnings of the wheel of Dharma that have just been described
correspond to the sutras taught of the Buddha. The Buddha also taught the tantras
which are the teachings of the vajrayana. The Buddha gave four tantras: the kriya
tantras,thecaryatantras,theyogatantras,andtheanuttarayogatantras.
Theseteachingsweregiveninmanyplaces.SometimestheBuddhagavethese
teachings in some of the god realms such as Tushita and some of the teachingswere
given in physical places in India. Those receiving these teachings were bodhisattvas
anddakasanddakinispracticingthesecretmantas.Thesutrasalreadyprovidedvery
deep and vast teachings on the nature of phenomena. But with the vajrayana, the
BuddhawasabletogivepeoplethepossibilitytoachievethefruitionoftheBuddhist
path very quickly and without major hardships. The vajrayana can do this by

841

providingspecialskillfulmeanssuchasthemeditationonthegenerationstageandthe
completionstageofadeity,andusingmeditationtechniquesoflookingatthenatureof
theminddirectly.
SotheBuddhaturnedthewheelofDharmaandgaveallthevariousteachings
ofthehinayana,themahayana,andthevajrayana14indifferentplaceswithdifferent
peopleandatalldifferenttimes.Butalsobecausehewasteachingstudentsofvastly
different abilities, 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
sometimesasiftothevajrayana.Ofcourse,thiswasjustamatterofthewayinwhich
the people were perceiving the teachings of the Buddha; it seemed to some that the
Buddha was giving completely hinayana teachings and to others that he was giving
completely mahayana teaching. The Buddha could also be somewhere else and
throughhismiraculouspowersgivingotherteachingstoothers.
Becauseofthis,somepeoplestartedhavingtheimpressionthattheBuddhahad
onlygiventhehinayanateachings,andhadnotgiventhemahayanateachingswhich
were made up by someone else. Others believed that the Buddha had given the
mahayana teachings, but had not given the vajrayana teachings and that these
vajrayanateachingshadbeenfabricatedbyhisfollowers.Thebeliefthatthemahayana
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
insteadofseeingaBuddhaasbeingaveryexceptionalbeingwhocameintotheworld
to help people out of his great compassion and to lead them to liberation. Once one
thinksoftheBuddhaasanordinaryIndianman,thennextonewillhavedoubtsasto
whether he actually gave the various teachings attributed to him and one begins
pickingandchoosingbetweenteachingsofthevariousvehicles.
It is a mistake to identify the Buddha as an ordinary person and to start
thinkingthatmaybetheBuddhadidnthavecompleteknowledge,orwasnotableto
teachacompleterangeofteachingsorthattheBuddhacouldhavetaughtinthisplace,
butnotinthatplace.ItisnotworthentertainingsuchdoubtsbecausetheBuddhawas
not an ordinary person nor was he a god who if pleased with you will send you to
heavenandifdispleasedthrowyouintothehellrealms.Butatthesametime,saying
theBuddhaisnotagoddoesntmeanthatweshouldthinkoftheBuddhaassomeone
devoid of any special qualities of knowledge, intelligence, and understanding or
without any special direct intuition and insight. He was indeed a very special being
who gave the complete set of Dharma teachings which were not in contradiction to
each other. Each has its own relevance. Whoever practices a teaching of any level or
vehicleproperlywillbeabletoachievetherespectiveresultofthatparticularpath.So
thiswastheeleventhdeedtotheBuddha,theturningofthewheelofDharma.

TheShastras
All the different categories of the Buddhas teaching including the sutras and
thetantrasweretransmittedtodiscipleswhodidntjustheartheseteachings,butwho
practiced and preserved them so that they were transmitted all the way down to the
presenttimewithoutanydefect,alteration,orloss.
There are two main categories of the Dharma. First there are the actual
teachings of the Buddha (the sutras) and there are the shastras which are the works

842

thatelucidatethemeaningoftheBuddhasteaching.Weveseenhowthetwelvedeeds
oftheBuddhaandthethreecouncilsandhowthisallowedalltheactualteachingsof
the Buddha to remain intact and faultless up to now. As Buddhism developed and
spreadinIndia,manydifferentscholarswroteworkstryingtoelucidateandclarifythe
meaning of the Buddhas teachings for others. So these works are what we call the
shastras.
TheshastrasareintendedtomaketheoriginalteachingoftheBuddhaeasierto
understand. They do not contain any personal ideas of the writer and do not put
forward the authors own theory about anything. So when a teaching of the Buddha
wasverylongandverydetailed,theshastrasmaypresentamoresummarizedeasier
to understand form of these teachings. Then when the teaching of the Buddha was
rather complex, the shastras may make these teachings much more easily under
standable.Finally,whenateachingoftheBuddhaonaparticulartopicwasscatteredin
many different sutras, then a shastra might take all these different points concerning
thesamesubjectandcollecttheminoneplace.
So the importance of the shastras is to present the meaning of the Buddhas
teaching in a form that was easy for people to understand. One could say that the
meaningoftheseshastrasissoclosetotheBuddhasteachingthatitcouldalmostbe
countedasbeingpartoftheactualteachingsoftheBuddha.
Somepeoplehavedoubtsbecausetheythinkthatmaybetheshastraswerejust
concoctionsbydifferentwritersandscholarsthatdontreallyhaveanythingtodowith
theBuddhasteaching.Theyalsomaketoomuchbetweenwhatisinthescripturesof
theBuddhaandwhatisintheshastras.
But one shouldnt think that there is a great difference between what the
Buddha taught and the shastras and the meditation instructions and the spiritual
songs. They should be thought of as a whole, as the same teaching which originated
from what the Buddha taught. So whether dealing with the actual words of the
Buddhaortheinstructionsofrealizedmasters,weshouldconsiderthemasallhaving
thesamevalue.
Whether we practice the teachings given by the Buddha or the teachings laid
outintheshastras,thereisnodifferenceexceptthatmaybewewillfindtheshastrasa
littleeasiertounderstand.ThisiswhyTibetansfavoredtheshastrassomuch.
TheBuddhataughtthevariouslevelsoftheDharmabygivingteachingsofthe
hinayana, the mahayana, and the vajrayana. It is said in a sutra of the Buddha that
whenever the Buddha speaks even one word, that word can be heard in different
places,indifferenttimes,inadifferentwaysbythevariouspeopleaccordingtotheir
spiritualmaturity.
This means that when the Buddha was teaching, those who are ready for the
hinayana received his teaching from the hinayana viewpoint and accordingly were
abletopracticethispathandbeabletoachievethehinayanafruition.Simultaneously,
someone who is ready for the mahayana received the teaching from the mahayana
pointofviewandthroughpracticingthiswasabletoachievethemahayanafruition.
Thesameappliesalsotothevajrayana.
InthehinayanatraditionitistheBuddhasteachingsthataremostimportant.
ButinTibet,theshastrasbecameextremelyimportant.Onemightthinkthatthiswas

843

rather strange because these shastras in Tibet became even more important in a way
thantheactualsayingsoftheBuddha.

ButthisshouldntleadustothinkthattheBuddhasteachingswereforgotten
and put aside and replaced by the shastras thatwerejustfabricatedbyscholarswho
livedaftertheBuddha.Infact,whathappenedwasthatsomeindividualspracticedthe
Buddhasteaching.Theyassimilatedthemeaningofhisteachingssowellthatthrough
the power and blessing of the teaching, they managed to achieve the fruition of the
path; so that if they practiced the shravaka aspect of the path, they became arhats. If
theypracticedthemahayana,theyachievedthebodhisattvalevelsfromthefirstupto
the tenth bodhisattva level. Or if they practiced the vajrayana, they achieved the
ordinaryandthesupremespiritualaccomplishments,inparticular,thepowerofdirect,
intuitiveknowledge.
Oncetheyhadachievedthisfruitionofthepaththeywerethenabletowritea
shastrawhichisalandmark,aguidebookforotherswhoweretofollowtoshowthem
thatiftheyunderstoodtheBuddhasteachingverywellandpracticedproperly,thisis
what would happen this is how one could go about it, and this is how one should
understanditandsoon.Sotheshastrasthattheywrotewerenotacontradictionofthe
Buddhasteaching,butareinforcementoftheBuddhasteaching.
Thosescholarsorpanditaswhowrotetheshastrasdidntnecessarilywritefrom
their realization. If they wrote from their experience, the result was the same as
teachingsoftheBuddhabecausetheyweresocompletelypenetratedwiththemeaning
of the Buddhas teaching and they had assimilated it so perfectly that whatever they
wrotewasoutoftotalconvictioninthevalidityoftheBuddhasteaching.
Whatevertheywrotewasntjusttheirownideasputdownonpaper,butitwas
tomaketheBuddhasteachingmoreeasilyunderstandabletomostpeople.Thisiswhy
we should consider the shastras as being the same as the Buddhas teaching, not as
beingsomethingforeigntotheteaching.

844

KhempoKartarRinpoche
http://www.kagyu.org

KhempoKartarRinpoche

EarlyYears
Khenpo Karthar Rinpoche was born in Rabshi, east Tibet, in the province of
Kham.HewasborninthesecondTibetanmonthof1924,thefourthchildtoamodest
but selfsufficient nomad family. His parents practiced Buddhism diligently, and his
father taught Rinpoche the Tibetan alphabet andvariousscriptures.Thus,helearned
toreadandwrite,andbegantomemorizetexts.

ThranguMonasteryinTibetasitlookstoday

When he was twelve, Rinpoche entered Thrangu Monastery, where he found

thathistraininginwrittenTibetanandthescripturespreparedhimwellfortherituals
andprayersthatwerenowapartofhisdailymonasticlife.
Forsixyears,hestudiedandpracticedinthemonastery.Ateighteen,heanda
few other monks were sent on a pilgrimage to Tsurphu Monastery, the seat of His
HolinessKarmapa,tomeethimforthefirsttime.

845

Under ordinary circumstances, the monks could have received their gelong
ordination(seniormonksvows)fromtheKarmapa,butatthattimeHisHolinesswas
notyettwentyyearsold,tooyoungaccordingtoordinationtraditiontogivethevows.
WhenRinpochewastwenty,hetraveledtoPalpungMonastery,theseatoftheTaiSitu
incarnations, where he received his gelong vows from the Eleventh Situ Rinpoche.
Consequently,RinpochesrootguruforthevowsisthepreviousSituRinpoche,andhe
considers his root guru for the teachings and philosophy of Tibetan Buddhism to be
KhenpoLodroRabsel.

Training
After his gelong ordination, Rinpoche returned to Thrangu Monastery for the
rainyseasonretreat,ayearlytraditionthatbeganwhenShakyamuniBuddhasecluded
himselfduringtherainyseasoninordertoavoidaccidentallykillingthemanyinsects
andlarvaethataremostprolificduringthiswetperiod.Afterthethreemonthretreat,
Rinpocheundertookaoneyearsolitaryretreat.
Soon after, he entered the traditional threeyear, threemonth, and threeday
retreatalongwithnineotherretreatants,aretreatmaster,andaretreatattendantwho
provided food, supplies, and other necessities. These eleven were the only people
RinpochesawduringhisthreeyearsofseclusionandintensivemeditationatThrangu
Monastery.

Contemporary,threeyearretreatantsposeattheThranguretreatcenter
withThranguRinpoche(center,backrow)

Whentheretreatended,Rinpochesheartfeltwishwastoremaininretreatfor
therestofhislife.However,ontheadviceofhisteachers,heenteredaoneyearretreat
inhisunclescabin.Attheendoftheyear,RinpochewasadvisedbyTralegRinpoche,
the abbot of Thrangu Monastery, to study more advanced teachings on Buddhist
philosophy,psychology,logic,andmetaphysicssincehefeltKhenpoKartharRinpoche
hadgainedinsightthroughhisyearsinretreat.
RinpocheenteredanewschoolatThranguMonasterywhichemphasizedthese
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
trainingwascompleted.ForthenextseveralyearsheandThranguRinpochetraveled
together and gained teaching experience while pursuing their private studies and
sharinglongdiscussionsonthedharma.

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,alongwithvastsufferingandrampantdestructionoftheirwayoflife.In1958,
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,Rinpochewasabletosavesome.Withsmallprovisionsoffoodandclothing,
and a few horses, Rinpoche and his party began their long trek westward, and were
soonjoinedbyacaravanofnomadswiththeirflockofsheep.
After fifteen days of travel, the Rinpoches stopped to rest, only to find
themselves surrounded by Communist Chinese soldiers. Since night was falling, the
Tibetanrefugeeswereabletoescapeviaanearbyswamp,andreadiedthreehorsesto
carryThranguRinpoche,TralegRinpoche,andZuruTulku.ZuruTulku,whowasthe
eldest,couldnothavesurvivedonhorseback,soKhenpoKartharRinpochesyounger
brothercarriedhim.Everyoneheadedinseparatedirectionsacrosstheswamp,which
wasveryflatbutpunctuatedwithsmallgorgesandareaswhereonecouldeasilyand
quicklyhide.Onthesecondday,Rinpochefoundafewofthemonksandwasrelieved
toknowtheywerealiveandunhurt.
Gradually, the remaining monks were found and on the seventh day of their
escapefromthesoldiers,theywerejoinedbytheRinpoches.Thepartysurvivedthose
sevendayswithoutfoodsincethemulecarryingtheprovisionshaddisappeared.They
ate snow to prevent dehydration, and were forced to return to the place where the
soldiershadsurroundedthemtolookforfood.
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
theirjourney.Theirvisionwasblurringandtheyweresoweaktheyhadtoavoideven
thesmallestinclinebywalkingaroundit.Afteranotherweekoftravel,theRinpoches
foundahorsecarryingtsampa,astapleofroastedbarleyflour.Theymixedthiswith
waterandalthoughthemixturewasverythin,atencoursedinnercouldnothavebeen
moreappreciated.Afewdayslater,thelamasmetsomenomadswhogavethemmore
provisions.
Twoandahalfmonthslaterandwithoutfurtherincidents,thelamasreached
the area of Tsurphu Monastery, not far from Lhasa in central Tibet. The Rinpoches
spentamonthatTsurphu,whichwasstilloperatingnormally.
But His Holiness the Sixteenth Gyalwa Karmapa, with his profound
understandingandvision,wascompletelyawareoftheimpendingdanger.
He told the group they must leave Tsurphu and continue toward Sikkim and
India.OnMarch7,1959,HisHolinessgavethelamasfiveyaksandsuppliesandthree
days later, they left Tsurphu. In fifteen days, they reached the border between Tibet
andBhutan.

847

KhenpoKartharRinpocheleftTsurphuthroughthisvalleyinTibet

The Bhutanese would not grant immediate passage through their country, so
thelamaswereforcedtospendonemonthattheblockadedborder,whenmorethana
thousandTibetansdiedofstarvation.Finally,HisHolinesstheDalaiLamasecuredthe
permissionoftheIndiangovernmentfortherefugeestoenterIndia.Theyweregiven
rations,andtheBhutaneseopenedtworoadsthroughBhutan.TheRinpochestraveled
throughtoBuxador,atownattheborderofIndiaandBhutan.
Formerprisonquartersservedastheirhousing,andfoodwasprovidedbythe
Indian government. ResettlementEventually, more than 1,500 monks gathered at
Buxadorwithacommonvisionofmaintainingandpreservingthedharma,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,andmanymonksresettledinthenewcommunities.
Rationing was slowly discontinued. In 1967, Rinpoche was sent to Rumtek
Monastery in Sikkim, the seatinexile 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.
OriginallyaroyalpalaceofapreviouskingofBhutan,thebuildingwasofferedtoHis
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
RinpochesmonasteryinHimachalPradesh.
While at Tashi Jong, Rinpoche and eight hundred others received the Dam
ngagdzodempowerment,transmission,andteachingsfromDilgoKhyentseRinpoche.
The Damngagdzod is one of the five collections of Vajrayana teachings by the first
Jamgon Kongtrul Rinpoche. After four months at Tashi Jong, Rinpoche returned to
Rumtekwhereheremaineduntil1975,whenhewassenttoanothermonasterynamed
TashiCholingatTherabtseinTashigang,EastBhutan.
It was in 1975 that Khenpo Karthar Rinpoche officially received the title of
choje lama (superior dharma master) from His Holiness the Sixteenth Gyalwa
Karmapa.RinpochestayedatTashiCholingonlyoneyearbeforehewascalledbackto
Rumtek by His Holiness and asked to serve as the abbot of a new Karma Kagyu

848

monasterythathadyettobebuiltintheUnitedStates.Thefollowingspring,Rinpoche
wasonanairplaneboundforNewYorkCitytobeginadifferentlifeasateacherofthe
dharmainacultureandenvironmentfarremovedfromhishomeinKham.
KhenpoKartharRinpochearrivedintheUnitedStatesjustafterthearrivalsof
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
servedashispersonalattendantatRumtek.
ThesethreejoinedTenzinChonyi,whohadbeenaskedbytheKarmapatostay
inAmericaashisrepresentativeafterhisfirstworldtourin1974.Together,thisgroup
waschargedbyHisHolinesswiththetaskofestablishingandbuildingamonasteryto
serveastheseatoftheKarmapainNorthAmerica.
Thegroupmovedintoahousewhichsatattheedgeof375rusticacresofland
in Putnam County, New York, that had been generously offered to the Karmapa by
C.T.Shen,oneofthegreatpatronsofBuddhisminAmerica.
KhenpoRinpochebegantravellingtoNewYorkCityonaweeklybasistooffer
teachings atafledglingcenterthatsoonbecametheNewYorkCityKarmaThegsum
Choling(KTC).InthewakeoftheKarmapassecondUnitedStatestourin1977,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 Holiness North
Americanheadquarters.
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
thenewdharmacenterontheauspiciousdayofSagaDawainthefollowingyear(May
25, 1978). It was becoming apparent that the donated land, although a fine piece of
propertywithmuchnaturalbeauty,wasunsuitableevenforbuildinganaccessroad.
Through fortuitous circumstances, a mountaintop property nestled above the
townofWoodstockwasfound,andinearly1978,theMeadHousewaspurchasedto
becomethehomeofKarmaTriyanaDharmachakra.
KhenpoRinpocheandtheothers,nowjoinedbyBardorTulkuRinpoche,soon
moved in and begancleaninguptheproperty.Aformalshrineroomwascreatedon
the ground floor of the 113yearold 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
KartharRinpocheasitsabbot.

849


KhenpoKartharRinpoche
intheoldShrineRoomatKTD

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
(NorthCarolina),tonameafew.In1982,KhenpoRinpocheembarkedonathreeweek
tour of South America, visiting Columbia and Venezuela where he established two
more KTCs. Rinpoche continued to make annual trips foranumberofyearsoffering
refugeandbestowingteachingstoagrowingSouthAmericansangha.
Inlate1985,KhenpoKartharonceagainaccompaniedThranguRinpocheona
teaching tour as he had done in their early years in Tibet, but this time they visited
centersthroughouttheUnitedStates.Bythemid1980s,therewerethirtytwoaffiliate
centersinNorthandSouthAmerica,andthreeinTaiwan.KhenpoKartharRinpoche
wasnowtravellingtoteachatallofthemonanannualorsemiannualbasis.
The centers in Taiwan were particularly enthusiastic to receive teachings and
empowermentsfromRinpoche.Sincetheearly1980s,hehasmadeatleasttentripsto
theFarEast,includingsomewithThranguRinpoche.Duringrecenttripshehasvisited
a dozen Karma Kagyu centers in Taiwan alone, including those in Yilan, Kaoshiung,
Chiayi,Tainan,Changhua,andTapei.
WithasolidbaseinWoodstockandabusytravelschedule,KhenpoRinpoche
initiatedatraditionoflonger,moreintensiveteachingsatKTD.Duringthesummerof
1981,heofferedtwomonthlongcourses:oneontheAmitabhasadhanaandtheother
on the Mahayana Uttara Tantra Shastra (The Changeless Nature). In the summer of
1983, Rinpoche taught a threemonth course on Ground, Path and Fruition, and in
1984 taught a series of courses on View, Meditation, and Action from late May
through midSeptember, with a monthlong course on the Medicine Buddha in
between.
By1989,KhenpoRinpochebegantoscalebackthelengthofhisannualsummer
teachingstobetteraccommodatethegrowingnumberofstudentscomingfromfarther
away. Thus, the tradition of the tenday teaching began with The Profound Inner
Meaning during the first two summers, followed in 1991 by The Guru Yoga of

850

Marpa. The tenday teaching continues annually at the time of the July Fourth
holiday,oftencoincidingwiththeanniversaryofBuddhaShakyamunisfirstturningof
thewheelofdharma,oneofthefourgreatoccasionsintheBuddhistcalendar.
Throughout the 1980s, Khenpo Karthar was not only teaching, but also fully
involvedinoverseeingthebuildingofthenewmonastery.Inadditiontoconsultingon
theconstruction,furnishing,decoration,andarchitecturalgeomancy,hewasinvolved
ineveryaspectfromhelpingmixcementtofabricatingthemeditationcushionsforthe
shrinerooms,sewingthebrocadeframesaroundthelineagethangkas,andoverseeing
theconsecrationofmanyoftherupas.

FulfillingMoreofHisHolinessVision
In1980,theSixteenthKarmapahadvisitedCrestone,Coloradoandaccepteda
giftoftwohundredacresofnaturallandintheSangredeCristomountainrange.His
HolinesswishedtoseethissitebecomeaplacewherethedharmaandTibetanculture
couldbepreserved.HisEminenceJamgonKongtrulRinpochevisitedtheCrestonesite
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
selectanauspicioussiteandblessthelandonwhichtheTashiGomangStupawould
bebuilt.
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
sevenyearsadevotedgroupofindividualslivingintheareaworkedtirelesslytoraise
funds and build the traditional fortyfoottall stupa. Khenpo Karthar Rinpoche and
Bardor Tulku Rinpoche supervised all aspects of the construction from their base in
Woodstock,withoccasionalvisitstothesite.Finally,inJulyof1996,thetwoRinpoches
werejoinedbyBokarRinpoche(whoofficiated)andotherRinpochesandlamasforthe
formalconsecrationofthecompletedstupa.
Initially, the property in Colorado was seen as a prime location to build a
traditionalthreeyear,threemonthKarmaKagyuretreatcenter.Akeyelementofthis
planwasthatLamaGangawouldserveasdrupon(retreatmaster),butwhenhedied
in1988duringatriptoTibet,KhenpoKartharRinpocheknewthisrolewouldfallto
him.
Since arriving in the United States, Khenpo Karthar had led individuals in
solitary retreatone as long as twelve yearsand two small cabins on the KTD
property met this need. But with a growing number of students wishing to do the
traditional threeyear retreat, a facility was needed that was close enough to KTD to
enableRinpochetoserveasitsdruponandmaintainhisteachingscheduleatKTDand
theKTCs.Clearly,Coloradowouldbetoofarawayforsucharetreatcenter.
Auspiciously, in 1989, an anonymous contributor donated 40 acres of land in
Delaware County,NewYork,aneightyminutedrivefromKTD.Itwasaperfectsite
forestablishingtheretreatfacility.In1990,JamgonKongtrulRinpocheblessedtheland
and soon thereafter an access road was built on the property. Before the freezing
winterweathersetin,KhenpoKartharandBardorTulkuRinpochewereabletobless
the excavation of the first building of the Karme Ling Retreat Center before its
foundationwaspoured.

851


BardorRinpocheandJamgonKongtrulRinpoche
atKhenpoKartharRinpochesbirthdayatKTD

Onceagain,underthedirectsupervisionofKhenpoKartharRinpoche,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 shortterm retreats. He saw to the
assembling of all the interior details of these buildings, personally collecting an
outstandingnumberofthangkasandrupastoadorneachshrineroom.Thefirstretreat
atKarmeLingbeganonJanuary23,1993,followedbyasecondinNovember1996.The
thirdretreatbeganontheauspiciousdayofLhababDucheninlate2000.

ReturntoTibet
Almostthirtyyearsafterheoriginallyfledhishomeland,KhenpoRinpochewas
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
rainyseasonretreatpractices(yarney)toanewgenerationofmonks,andthenofficiate
at the monthlong retreat. He has returned to Kham three times since his first visit,
mostrecentlyaccompanyingThranguRinpoche.KhenpoKartharRinpochehasstrong
family ties to Thrangu Monastery, since his nephew, the fifth Tulku LodroNyima,is
the only one of four primary Rinpoches associated with Thrangu Monastery to live
thereandoverseeitscurrentoperations.
RinpochemadeathirdtriptoTibetin1992,shortlyaftertheenthronementof
HisHolinesstheSeventeenthKarmapa,OgyenTrinleyDorjeatTsurphuMonastery.In
frontofthesacredJowoShakyamuniattheJokhangTempleinLhasa,KhenpoKarthar
participatedintheformalordinationandhaircuttingceremonyofHisHolinessledby
theirEminencesTaiSituRinpocheandGoshirGyaltsapRinpoche.Itwasanauspicious
timeforKhenpoKartharRinpochetoreunitewithHisHolinesstheGyalwaKarmapa.

Author
After more than forty years of spreading and teaching the dharma outside
Tibet,KhenpoKartharRinpochehasaprolificbodyofworkpublishedinEnglishand
Chinese.DozensofhisteachingsgivenoverthepastthirtyyearsatKTDandsomeof
theKTCshavebeenpublishedinDensalmagazineandastranscriptsbyKTDsNamse
Bangdzo Bookstore. In 1992 his book Dharma Paths, an indepth introduction to the

852

TibetanBuddhistpath,waspublishedbySnowLionPublications,andin1996,Snow
LionpublishedRinpochescommentaryonThePreciousGarlandoftheSupremePath
by Je Gampopa with the title The Instructions of Gampopa. The English versions of
RinpochespublishedworksareavailablethroughNamseBangdzoBookstore.
ChinesetranslationsofRinpocheswork,publishedinTaiwan,includeDharma
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 topselling dharma publications in
Taiwan.ForthcomingisaChinesetranslationofthecollectedteachingsofGampopa.

KhenpoKartharRinpocheduringthe200010dayteachingatKTD

AstheabbotofKarmaTriyanaDharmachakra,Rinpochehasbeenresponsible
for insuring that preparations are in keeping with ageold 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
KarmaKagyulineage,andnumerouseminentTibetanteachers.Foroverthreedecades
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
Kagyupracticelineage.
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 firsthand some of the work done on his behalf to fulfill his vision for the
dharmatospreadthroughouttheworldforthebenefitofallsentientbeings.Thishas
beenaccomplishedinnosmallpartduetotheteaching,building,writing,counseling,
sewing,andtirelesseffortsofonedevotedstudent:KhenpoKartharRinpoche.

The Early Years through the Resettlement sections of this biography were edited from Eleanor
Mannikkas Biography of Khenpo Karthar Rinpoche, published in Densal magazine. The rest of the
biographywaswrittenbyTimWolf.

853

854

BardorTulku
http://www.kagyu.org

BardorTulku

ThepresentthirdBardorTulkuRinpochebornin1950inKham,EastTibet.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
tookthemfirsttoLhasaandthenontoTsurphu.
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.Rinpoches family, then a party of
thirteen,setouttowardsIndiaalongwithmanyotherTibetanswhowerealsofleeing
thefightingthatwasspreadingtowardthemfromLhasa.TheytraveledthroughKong
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
membersdiedastheyfailedtoadjusttothetropicalheat.

Whenhisfather,theverylastmemberofhisfamily,died,Rinpochesetoutwith
a twelve year old friend and a group of other Tibetans who had also fled their
homeland.AtthetownshipknownasBomdila,wherethebordersofTibet,Bhutanand
Assam, India meet, a bombing raid dispersed the group. Rinpoche and his young
friendfledtheattackandwalkedcontinuouslyforadayandahalf.
The two friends traveled westward along the border of Bhutan and India,
throughGohatandSiriguritoDarjeeling.UponarrivalinDarjeeling,HisHolinessthe
SixteenthKarmapawasnotifiedthatRinpochehadsafelymadehiswayoutofTibet.
Filledwithjoyatthegoodnews,HisHolinessarrangedforRinpochetobebroughtto

855

Sikkim,andforRinpochesfriendtobetakencareof.ItwasatRumtekMonasteryin
Sikkim,underthetutelageofHisHolinessKarmapa,thatRinpochesformaltraining
as a tulku began.After completing many years of study and practice, Bardor Tulku
RinpocheaccompaniedtheSixteenthKarmapaonhisworldtoursin1974and1976.It
was in 1977 though, that His Holiness asked Rinpoche to remain in New York at
KarmaTriyanaDharmachakra.
DuringhisfirsttwoyearsatKarmaTriyanaDharmachakra,Rinpocheworked
sidebysidewiththestafftorenovateandwinterizethehouseandprepareforthelast
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
establishedatKarmaTriyanaDharmachakra,andperformedtheformalinvestiture.In
1981, His Holiness instructed H.E. Gyaltsab Rinpoche to make arrangements to
conductthegroundbreakingceremony.
AfterthegroundbreakingceremonyinMayof1982,BardorRinpochedirected
theconstructionplansandactivities,andlaboredeachdaytobuildthemonastery.

BardorRinpocheatworkinWoodstock,
NewYorkontheconstructionoftheKarmaTriyanaDharmachakramonasteryin1982.

In1983and1984RinpochevisitedTaiwanandHongKongwherehetaughtthe
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 Dharmachakras statues and
ornaments: the Buddha rupa, the deer and Dharmachakra, the Gengura spire for the
topofthemonastery,andtheSixteenArhatsforthelibraryshrine.
He returned in 1988 with Tinley Chojor, who has since masterfully rendered
traditionaldecorativepaintingofthemonastery.In1989,Rinpochewasjoinedbyhis
wife,SonamChotsoanddaughter,KarmaSonamWangmo.
ThefollowingJanuary,ontheconcludingeveningofaseminarontheTwenty
oneTarasandjustshortlyafterhavinggiventheGreenTaraEmpowerment,Rinpoche
tookhiswifetoalocalhospitalwherehisseconddaughter,KarmaChimeyChodron,
wasborn.Withintwoyears,histhirddaughter,RigdzinChodronwasborn.

856

Bardor Tulku Rinpoche continues tirelessly to teach and work for the
flourishingofHisHolinessSeatinWoodstockanditsAffliates.TogetherwithKhenpo
KartharRinpoche,AbbotofKTD,BardorRinpocheskillfullyguidesstudentsintheUS
and worldwide. Away from the shrine room, Rinpoches warmth, openness and
command of English communicates to all, simply and directly, the compassionate
wisdomoftheBuddhaDharma.In2000,forthebenefitofDharmastudentsandwith
theblessingofHisHolinesstheSeventeenthGyalwaKarmapaandHisEminencethe
TwelfthTaiSituRinpoche,BardorTulkuRinpocheestablishedtheRaktrulFoundation
inRedhook,NYwithKunzangPalchenLingasthedharmacenterunderitsauspices.

GuruRinpoche(Padmasambhava)
wastheteacherofNyupchenSangyeYeshe,anearlyincarnationofBardorRinpoche.

The First Bardor Rinpoche, Jikme Chokyi Senge, was born in the nineteenth
century.HewastheninthincarnationofNyupchenSangyeYeshe,oneofthetwenty
fivegreatdisciplesofGuruPadmasambhava.
He was a terton (finder of hidden treasures), and became the First Bardor
Rinpochewhenhediscoveredaterma(hiddenteaching)knownastheBarwayDorje
(BlazingVajra).
ThisteachinghadbeenhiddenbyGuruPadmasambhavainorderthatitmight
be discovered by Jikme Chokyi Senge and used for the benefit of the people of that
timeandforthegenerationsthatfollowed.Later,theFirstBardorRinpocheestablished
RatrulgonMonasteryinKham,EastTibet.
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
familynameofYiMarPonTshang.
HespenthisearlyyearsatSituRinpochesPalpungMonastery.Later,heserved
formanyyearsastheAppointmentSecretarytoHisHolinesstheSixteenthKarmapaat
Tsurphu Monastery.Because the monks at Ratrulgon Monastery sought Bardor
Rinpoches help so insistently, His Holiness Karmapa gave him permission to return
thereforoneyear.Oncethere,though,hisdutieswereofsuchproportionsthathisstay
subsequentlylastedseveralyears.
Trulyregrettingthisdelay,BardorRinpocheprostratedalongtheentirejourney
back to Tsurphu Monastery. Following that, Rinpoche remained in the service of His
Holinessforsometime,onlytobeagainsummonedbythemonksofhisMonastery.

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,untilhisnextincarnation.

858

DilgoKhyentseRinpoche

Alinstardelaterreetdesautreslments,
Puisseje,aussilongtempsquedemeurelespace,
Devenirlesupportetlasubsistance
Delafouleinfiniedestres

Au cur mme du monde bouddhiste tibtain se trouve le lama ou matre

spirituel. Dilgo Khyents Rinpoch tait le modle mme du matre spirituel, un tre
que le voyage intrieur avait conduit une profondeur de connaissance hors du
communetquitaitdevenu,pourtousceuxquilapprochaient,unefontainedamour,
desagesseetdecompassion.
Dilgo Khyents Rinpoch tait lun des derniers de la gnration des matres
accomplisquireurentuneducationetuneformationcompltesauTibet.Ilestnen
1910auTibetorientaldunefamilledontlelignageremonteTrisongDetsen,legrand
roitibtainduIXemesicle.
Alors que sa mre tait enceinte de lui, il fut reconnu comme un tulkou ou
incarnation par lillustre matre Mipham Rinpoch ( 18461912 ). Plus tard, Shchn
Gyeltsap(18711926),unprochediscipledeJamyangKhyentsWangpo(18201892),
reconnut formellement le jeune Dilgo Khyents et lintronisa, lge de douze ans,
comme lincarnation de lesprit de Jamyang Khyents Wangpo. Ce dernier tait lun
desplusimportantsterteuns(dcouvreursdetrsorsspirituelsoutermascapablesde
rvler les enseignements cachs par Padmasambhava pour le bien des gnrations
futures)etcrivainsduXIXsicleainsiquelaprincipaleinspirationdumouvement
Rim(nonsectaire).
KhyentssignifieSagesseetAmour.LestulkousdelaligneKhyentssontdes
incarnations de plusieurs personnalits marquantes qui ont contribu au
dveloppementdubouddhismeauTibet,commeKunKyenLongchenpa,JigmLingpa
etVimalamitra.

859

Encore petit garon, Rinpoch manifesta un ardent dsir de se dvouer

entirementlaviespirituelle.Bienquesonprevoulaitquilsuivesestraces,illaissa
sonfilsagirselonsesvuxetsesaspirations.
lge de onze ans, Rinpoch entra au monastre de Shchn dans le Kham,
lundessixprincipauxmonastresdelcoleNyingma.Ileutplusieursgrandsmatres
dontleprincipalfutShchnGyeltsap,dequiilreutlintgralitdesenseignements
de la tradition Nyingma. Avant que Shchn Gyeltsap ne meure, Dilgo Khyents
Rinpochluipromitquilenseigneraitsansrelchetouttrequileluidemanderait.
Ilpassalaplusgrandepartiedestreizeannessuivantesenretraitesilencieuse.
Danslesgrottes,lesermitagessolitairesetlespentesabruptesdelavalledeDenkhok
quilavaitvunatre,ilmditacontinuellementsurlamour,lacompassionetledsirde
menertouslestreslveiletladlivrance.

Il passa de nombreuses annes en compagnie de Dzongsar Khyents Cheukyi

Lodreu ( 18961959 ) recevant de lui enseignements et initiations. Lorsque Dilgo
Khyents Rinpoch lui confia quil souhaitait passer le reste de sa vie en retraite
solitaire, la rponse de Cheukyi Lodreu fut nette : Le moment est venu pour toi
denseigneretdetransmettreauxautreslesprcieuxenseignementsquetuasreus.

860


Dscejour,DilgoKhyentsRinpochtravaillaaubiendestresaveclnergie
infatigablequicaractriselalignedesKhyents.
lafindesannescinquante,linvasionchinoiseduTibetcommenaitfaire
rage au Kham, Khyents Rinpoch et sa famille fuirent de justesse le Tibet central
laissanttoutderrireeux,ycomprislesprcieuxlivresdeRinpochetlaplupartdeses
propres crits. Des centaines de milliers de Tibtains comme Rinpoch, sa femme
KhandroLhamoetleursdeuxjeunesfillesfurentforcsdequitterleurterrenatale.Ils
cherchrent exil au Bhoutan o la famille royale les accueillit gracieusement. leur
demande, Khyents Rinpoch sy installa comme professeur dans une cole prs de
Thimphou,lacapitale.
Bien vite, sa ralisation intrieure attira de nombreux disciples et, au fil des
annes, il devint le matre bouddhiste le plus importantdupays,rvrpartous,du
roi au plus humble fermier. Au Bhoutan, Rinpoch donna de nombreux
enseignements,effectuadescrmonies,crivitdestraitsetdestextes,fitdesretraites
etsupervisalaprservationetlaconstructiondenombreuxstoupasetstatues.

Rinpoch dploya une nergie considrable la fondation et au soutien de

temples, de collges et de monastres pour ltude et la pratique de la tradition
bouddhiste. Une de ses dernires grandes tches fut la construction dun nouveau
monastredeShchnauNpal.IlytransplantalarichetraditiondeShchndansun
magnifique monastre prs du grand stoupa de Bodhnath. Il souhaitait que
lauthenticit et la puret des enseignements soient prserves et se continuent tels
quilstaienttudisetpratiqusauTibet.Ilnommasonpetitfils,RabjamRinpoch,
abbdumonastreetmitunnormesoinlducationdesjeuneslamasprometteurs
capables dassurer la continuit de la tradition. Le monastre compte maintenant 300
moinesquiytudientetypratiquent.
En Inde, il fit construire un stoupa Bodhgaya et planifia den difier sept
autressurdeslieuxsacrspourprveniretviterlesconflits,lesmaladies,lesfamines
etpourpromouvoirlapaixdanslemonde.
Khyents Rinpoch tait largement reconnu comme lun des plus grands
matresDzogchendesontemps.IlaenseigndimportantsmatresdontSaSaintet
leDalaLama,ChogyamTrungpaRinpochainsiqudautresreprsentantsminents
desquatrecolesdubouddhismetibtain.Mmependantsestoutesderniresannes,
RinpochvoyageadanslHimalayaainsiquenOccidenttransmettantetexpliquantles

861

enseignements un nombre incalculable de personnes. Ses livres ont t traduits en

plusieurslanguesetsoninspirationcontinuedtrefortementressentiedenosjours.

UnefoisconfirmelapossibilitderetournerbrivementauTibet,Rinpochy
fittroisimportantesvisites.IlinauguralareconstructiondumonastredeShchnqui
avaittdtruitdurantlaRvolutionculturelle.
Alors quil tait au Tibet central, il demanda au gouvernement chinois la
permissionderestaurerlemonastredeSamy,insistantsurlimportancedelhritage
cultureldusitepourlhumanit.FondauVIIIsicle,Samyfutlepremiermonastre
bouddhiste du Tibet. Au dbut des annes 1990, son temple principal avait t
restaur.

O quil se rendit, Khyents Rinpoch tait accueilli avec beaucoup de joie et

dmotionpartousceuxquiavaientattendusavisitependantdenombreusesannes.
rudit,sageetpote,instructeurdesmatres,Rinpochnecessajamaisdinspirertous
ceux quil rencontrait grce son extraordinaire prsence, sa simplicit, sa dignit et
sonhumour.
Oquilft,KhyentsRinpochselevaitbienavantlaubeetpassaitplusieurs
heuresprieretmditeravantdesengagerdansunflotininterrompudactivitset
denseignements,sadressantaussibienquelquespersonnesquplusieursmillierset
ce,jusquetarddanslanuit.

862

Son immense connaissance, la chaleur de sa prsence et la profondeur de sa

ralisationintrieuredonnaientsesenseignementsunequalitquelonneretrouvait
chez aucun autre matre. Chacune des ralisations de Dilgo Khyents Rinpoch
suffiraitoccuperunevieentire.Ilpassaentoutvingtansenretraite.Ilcrivitplus
de vingtcinq volumes de textes et supervisa dinnombrables projets pour la
prservation et la propagation des enseignements et de la culture bouddhistes.
Rinpochntaitpasseulementungrandrudit.
De toute vidence, ce quil considrait comme le plus important et ce qui lui
procurait le plus de satisfaction, ctait que les enseignements quil avait prservs,
publis,maisaussipratiqus,ralissettransmissoientmisenpratiqueparlesautres.
Il touchait profondment les esprits et les curs de ceux quil rencontrait. Les
enseignements et laction humanitaire de Khyents Rinpoch se poursuivent
aujourdhui travers le travail de ses tudiants par le biais de la Fondation Dilgo
KhyentsRinpoch.IlmourutauBhoutan,lgede81ans,aprsunebrvemaladie.
Plus de 50 000 personnes, dont plusieurs matres et disciples de partout travers le
monde,assistrentsacrmation.

863

864


DilgoKhyentsRinpoch

LaviedeDilgoKhyentsRinpoch
ParMatthieuRicard

Dilgo Khyents Rinpoch, une des cinq incarnations de Jamyang Khyents

Wangpo,nen1910,taitlequatrimefilsdelafamilleDilgo,dontlelignageremonte
TrisongDetsen,legrandroitibtainduIXsicle.Lamaisonoilvintaumondese
trouvait dans la valle de Denkhok, au Kham, la plus orientale des quatre grandes
provincesduTibet.LeKhamtaitconstitudenombreuxpetitsroyaumes,dontleplus
tenduetleplusinfluenttaitceluideDergu.
Le grandpre de Khyents Rinpoch, Tashi Tsring et plus tard son pre,
taientministreslacourduroideDergu.LefrreandeKhyentsRinpochat
reconnu comme lincarnation de Sangy Nyenpa, un grand matre dont le monastre
taitBenchen.
Mmesiltaittrsreligieux,sonpredontlepremierfilstaitdjunmoine
ne souhaitait pas voir les autres embrasser la vie monastique. Khyents Rinpoch
raconte:Alorsquemamretaitenceintedemoi,lafamillerenditvisiteMipham
Rinpoch,ungrandlamaquivivaitdansunermitageuneheuredemarchedechez
nous.MiphamRinpochdemandatoutdesuitesimamretaitenceinte.Mesparents
rpondirentqueouietdemandrentsiceseraitunfilsouunefille.Ceseraunfilsdit
Mipham; ds quil sera n, il est important que vous mavertissiez. Il tendit ma
mreuncordondeprotectionetdespilulesdeManjoushri,lebouddhadelasagesse,
pourlemomentdemanaissance.Cejourl,avantmmequejaiepuboireunegoutte
du lait maternel, un lama crivit sur ma langue dhi, la syllabe germe du mantra de
Manjoushri,aumoyendespilulesrduitesenpoudreetmlesdeleausafrane.
Trois jours aprs, mes parents memmenrent voir Mipham Rinpoch, qui
dclara que jtais un enfant spcial. Jtais n avec de longs cheveux noirs qui
descendaient sur mes yeux. Mon pre demanda sil fallait les couper. Mipham
Rinpochrponditquenonetleslialuimmeenfaisantcinqhouppes,lamanirede
Manjoushri. la demande de ma mre il me donna un nom, Tashi Peljor ( Gloire
Auspicieuse)etlcrivitsurunboutdepapierquemamregardatoujoursdansson
livre de prires. Un peu plus tard, mes parents mamenrent de nouveau Mipham
Rinpoch.IlmedonnauneinitiationdeManjoushrietdclara:Danstoutesmesvies

865

je prendrai soin de toi. Jai le sentiment que cette bndiction a t lvnement le

plusimportantdemonexistence.
Alors que javais un an, Loter Wangpo, un grand lama de lcole Sakya, vint
nousrendrevisite.CtaitlediscipleleplusavancdeJamyangKhyentsWangpo.Il
mebnit,chantaquelquesinvocationsetditmamre:Cetenfantneressemble
aucun autre. IlmedonnauneperledurosairedeJamyangKhyentsquilportait
son cou. Il me donna aussi une charpe blanche immacule. Cet enfant est
lmanationdemonmatre,JamyangKhyentsWangpo.Quandjelaivujenaipaseu
lemoindredoute.
Comme pour chaque vnement dimportance, mon pre demanda conseil
Mipham Rinpoch. Il est encore trop tt pour reconnatre lenfant publiquement
commelincarnationdeKhyents,ditil.Celapourraitcrerdesobstacles.Monpre
ne me donna donc pas encore Loter Wangpo. Il ne menvoya pas non plus au
monastre de Dzongsar. Alors que javais deux ans, Mipham Rinpoch mourut et
ShchnGyeltsapRinpochvintprendrepartauxcrmoniesfunraires.Pendantson
sjourjallaissouventluirendrevisite.Ilexpliquamonprequilfallaitmemmener
aumonastredeShchn,carjerpandraisladoctrinebouddhisteetferaislebiendes
tres. Mon pre lui demanda ce qui lui permettait de dire cela. Shchn Gyeltsap
Rinpoch, gnralement peu disert sur ces sujets, rpondit quil avait vu en rve la
statue de Tsringma,laProtectricedeLongueVie,quisetrouvaitdansnotretemple,
devenir rellement la desse et lui dire de prendre soin de lenfant parce quil serait
utileladoctrine.
Mon pre, qui ne mchait pas ses mots, lui rpondit que si ctait vraiment le
cas,ilmelaisseraitpartirpourShchn,maisquesictaitjustepouroccuperuntrne
du monastre et tre ml aux intrigues ecclsiastiques, il nen tait pas question.
Gyeltsap Rinpoch lassura que je serais rellement utile la doctrine et aux tres, et
mon pre accepta de me laisser partir. Mais jtais encore trop jeune pour aller
Shchn.
Lorsque la famille alla en plerinage, dautres grand lamas tels que Takloung
MatruletAdzomDroukpadirentquelenfantdevaittrelarincarnationdunlama.
Maissonprenevoulaitpaslelaisserdevenirunlama.Ilavaitunegrandefamille,un
domaine et de nombreuses terres. Voici ce que Khyents Rinpoch nous dit: Cette
mme anne je me suis bouillant. Lt, la saison agricole la plus active sur notre
domaine, on faisait cuire la soupe dans dimmenses chaudrons pour nourrir les
nombreux travailleurs supplmentaires. Un jour que je jouais avec mon frre, je suis
tombdanslundeux.Lapartieinfrieuredemoncorpsportaitdesbrluressigraves
que je suis rest au lit, trs malade, pendant de nombreux mois, malgr toutes les
prires de longue vie de ma famille. Mon pre, dsespr, me demanda :Selontoi,
quelles sont les crmonies qui taideraient gurir? Sil y a une chose qui peut te
sauver la vie, il faut la faire! Comme ce que je dsirais le plus, ctait de devenir
moine,jeluirpondis:Porterlarobedemoinemaiderait.Monprefitrapidement
coudre quelques robes et je les talai sur le lit dans lequel jtais couch. Jtais
transport de joie. Je mis aussi sur mon oreiller une cloche et un petit tambour. Le
lendemain, je demandai Lama Eusel de venir me tondre la tte. On ma dit que ce
jourl, quelquesuns de nos vieux serviteurs avaient pleur : Maintenant que le
dernierdesDilgoaprislesvux,ilnyauraplusdedescendants!Maismoi,jtais

866

tellementheureuxquemasantsamlioraitetquelerisquedemourirprmaturment
devenaitdemoinsenmoinsprobable.
Javaisdixans.AunorddeDergusetrouveShchn,lundessixprincipaux
monastresdelcoleNyingma.CestlqueShchnGyeltsapRinpoch(18711926),
unprochediscipledeJamyangKhyentsWangpo(18201892),reconnutformellement
le jeune Dilgo Khyents et lintronisa, lge de douze ans, comme lune des cinq
incarnationsdecelamahorsducommun.
coutons Khyents Rinpoch raconter luimme les annes denchantement
quil passa en compagnie de ses matres : notre arrive, le serviteur de Gyeltsap
Rinpoch nous accueillit avec des charpes de bienvenue. Il nous dit que Gyeltsap
Rinpoch souhaitait attendre une date favorable pour me voir, puisque ctait la
premirefoisquejallaislerencontrerShchn.QuantShdroup,centaitpassa
premirevisite,ilpouvaitvenirquandilvoulait.Nousavonsattendutroisjoursavant
derecevoirunsigne.Pourmoi,dontctaitlapremirerencontreavecmonmatre,cela
paruttrslong.
Enfin, on nous conduisit dans la rsidence o il tait en retraite. Gyeltsap
Rinpoch ne portait pas les habits monastiques, mais une veste jaune double de
fourrure.Commeilquittaitrarementsonermitage,illaissaitsescheveuxlongs,friss
aux extrmits, retomber sur ses paules. On nous fit asseoir et on nous offrit du riz
safran. Gyeltsap voulait tout savoir des matres que Nyenpa Rinpoch avait
rencontrs et des enseignements quil avait reus. Nyenpa Rinpoch parla pendant
trois heures. Lermitage de Gyeltsap Rinpoch tait perch flanc de montagne,
quarantecinqminutesdemarcheaudessusdumonastredeShchn.Lecheminqui
ymontaittaitraide,etglissantdesurcrotpendantlasaisondespluies.Delafentre
on voyait le monastre et la rivire, en bas dans la valle, entours de montagnes
couvertesdeneigependantlamajeurepartiedelanne.
Gyeltsap Rinpoch tait sans conteste lun des lamas les plus rudits et
accomplis de son temps. Une fois, il commena une retraite de trois ans, mais aprs
seulementtroismois,lasurprisegnrale,ilreparutetdclaraquilavaitterminson
programme. Le lendemain matin, son serviteur remarqua quune empreinte de pied
taitapparuesurlapierredentredelermitage.Cettepierrefutensuiteenleve,puis
cache pendant la Rvolution culturelle. De nos jours encore, on peut la voir au
monastredeShchn.
Le monastre abritait plus de deux cents moines. Leur abb tait Shchn
Rabjam Rinpoch, un autre de mes principaux matres; ctait lui qui instruisait les
moines et leur donnait les initiations. Il allait aussi dans dautres monastres, parfois
jusquauTibetcentral.
IlyavaitShchnuntroisimegrandlama,ShchnKongtrul.Sonermitage
se trouvait sur une autre avance rocheuse flanc de montagne, spar de celui de
Shchn Gyeltsap par un torrent. Ctait un endroit dlicieux avec des prairies
tapisses de fleurs jaunes en t et une paisse fort de pins o lon trouvait des
champignons exquis. Shchn Kongtrul tait un grand mditant. Comme Shchn
Gyeltsap, il ne prenait aucune part ladministration du monastre, qui tait le
domainedeShchnRabjam.Lesmoissuivants,ShchnGyeltsapnousdonnatousles
enseignements les plus importants de la tradition Nyingma. Au cours desinitiations,
jtais souvent boulevers par la magnificence de son expression et de ses yeux au

867

moment o il montrait la nature de lesprit et pointait du doigt dans ma direction.

Javais limpression que, si ce ntait ma faible dvotionquimelefaisaitvoircomme
unhommeordinaire,ilnediffraitenriendugrandPadmasambhavaentraindinitier
sesvingtcinqgrandsdisciples.Maconfiancenecessaitdecrotreetquand,nouveau,
ledoigtpoint,ilmefixaitduregardendisant:Quelleestlanaturedelesprit?,je
pensaisavecunegrandedvotion:Voilvraimentungrandyogicapabledevoirla
natureabsoluedurel!etjecommenaiscomprendre,moiaussi,commentmditer.
masecondevisiteShchn,jefusordonnnoviceparShchnGyeltsap.
Avant de rencontrer Shchn Gyeltsap, Khyents Rinpoch tudia pendant
plusieurs mois la philosophie bouddhiste avec un grand rudit nomm Khenpo
Shenga. Il reut de lui des enseignements dtaills sur La Voie du bodhisattva et la
philosophie du Madhyamika ( la voie mdiane ). Cest Shchn que Khyents
Rinpoch rencontra Jamyang Khyents Cheukyi Lodreu, qui tait venu pour recevoir
les enseignements de Shchn Gyaltsap. la fin des enseignements, Shchn
Gyaltsap mintronisa comme lincarnation de lesprit de Jamyang Khyents Wangpo.
Khyents Wangpo eut cinq incarnations, appele respectivement manations de son
corps,desaparole,desonesprit,desesqualitsetdesonactivit.KhyentsCheukyi
Lodreutaitlmanationdesonactivit.
Lematindelintronisation,jefislascensionjusqulermitage.lintrieur,on
avait prpar un grand trne. Shchn Kongtrul, qui tait encore jeune, tenait de
lencens dans sa main et Shchn Gyeltsap avait mis ses plus beaux habits. Ils me
demandrentdeprendreplacesurletrne.Ilnyavaitquequelquespersonnesdansla
salle.ShchnGyeltsapconduisitlacrmonieetmetenditdesobjetssymbolisantles
corps, parole, esprit, qualits et activit des bouddhas. Puis, il me donna aussi un
document sur lequel on pouvait lire : Aujourdhui je prends en charge le fils de la
famille Dilgo et le reconnais comme la rincarnation de Jamyang Khyents Wangpo.
SonnomseraGyourmTekchokTenpGyeltsen(ImmuableBanniredeVictoiredela
VoieSuprme).Jeluiconfielesenseignementsdesgrandsmatresdupass.prsent,
sijemeursjenauraiaucunregret.
Tels furent, entre autres, les vnements que je vcus Shchn auprs de
ShchnGyeltsap,pendantpeuprscinqans.Durantcettepriode,jentaispasau
monastremmemaisaucentrederetraiteenhautdelacolline.Puisjerevinsdansma
famille et passaiunanenretraitedansunegrotte.Pendantlhiver,sanssortirdema
retraite,jefisdemanderausavantKhenpoThoupgadevenirmenseignerendtaille
Tantradelaquintessencesecrte.Ilmelexpliquatroisfoisetjapprisparcurlafois
letexteetsoncommentairede300pagescritparLongchenpa.Unpeuplustard,jallai
Kyangma Ritreu o vivait Khenpo Thoupga. Il ny avait aucun monastre ni
btiment, seulement des tentes. Cest l que jai appris par une lettre de mon pre le
dcs de Shchn Gyeltsap. Javais 15 ans. Pendant un moment je restai abasourdi.
Puis,soudain,lesouvenirdemonmatremenvahitavecunetelleforcequejememis
pleurer. Javais limpression quon marrachait le cur. Je retournai Denkhok et
commenaiunelongueretraitedanslesmontagnes,quiallaitdurer13ans.
KhyentsRinpochnousparledelimportancedesuivreunmatrespirituel:
Le cristal prend la couleur du support sur lequel on le pose, quil soit blanc, jaune,
rouge, ou noir. De faon analogue, la direction que prendront votre vie et votre
pratiqueserapourunegrandepartdtermineparlinfluencedeceuxquiviventavec

868

vous, que cette influence soit positive ou ngative. Passer votre temps avec
dauthentiquesamisspirituelsvousempliradamourpourtouslestresetvousaidera
voircombienlattachementetlahainesontngatifs.Vivreavecdetelsamisetsuivre
leurexemplevousimprgneranaturellementdeleursqualits,delammefaonque
lesoiseauxquivolentautourdunemontagnedorbaignentdanssalumiredore.
Pour vous librer du samsara, le cercle vicieux de renaissances, et atteindre
lveil,vousdevezvousappuyersurunmatreauthentique.Untelmatrepense,parle
et agit continuellement en accord avec lEnseignement. Il vous montre ce quil faut
faire pour progresser sur la Voie et quels sont les obstacles viter. Un vrai matre
spirituel est comme la voile qui permet au bateau de traverser rapidement la mer. Si
vous vous fiez ses paroles, vous trouverez facilement le chemin qui mne hors du
samsara.Cestpourquoilematreestconsidrcommesiprcieux.
Vous ne pouvez atteindre lveil en suivant vos propres ides : chacun des
stadesdevotrepratiquencessitelesexplicationsdunmatrequalifi.Ilestditqueles
bouddhas du pass, du prsent et du futur ont atteint ou atteindront tous lveil en
suivantunmatre.KhyentsRinpochtaitlemodlemmedumatrespirituel,un
tre que le voyage intrieur avait conduit une profondeur de connaissance hors du
communetquitaitdevenu,pourtousceuxquilapprochaient,unefontainedamour,
desagesseetdecompassion.
Pour raliser ces extraordinaires qualits, Khyents Rinpoch passa la plus
grande partie des 13 annes suivantes en retraite silencieuse. Dans les grottes et les
ermitages solitaires, sur les pentes abruptes des collines boises de la valle de
Denkhokquilavaitvunatre,ilmditacontinuellementsurlamour,lacompassionet
ledsirdemenertouslestreslveiletladlivrance.
Il nous raconte luimme ces annes : Je pratiquais trs tt le matin, avant
laube,jusqumidi;puisdudbutdelaprsmidijusquetarddanslanuit.midi,je
lisaismeslivresvoixhautepourlesapprendreparcur.Jepassaiseptansdansla
grottedelErmitageduRocher,troisansauBosquetBlancetquelquesmoisdecidel
dansdautresgrottesoucabanes,entourdpaissesfortsetdemontagnescouvertes
de neige. Ma grotte avait une chelle, mais pas de porte, et de petits ours venaient
souvent grogner prs de lentre. Mais ils ne pouvaient monter lchelle. Dehors,
dans la fort, il y avait des renards et toutes sortes doiseaux. Pas trs loin vivaient
aussideslopards.Unjourilsattraprentunpetitchienquimetenaitcompagnie.Ily
avaituncoucou,quimeservaitderveil.Dsquejelentendais,verstroisheuresdu
matin, je me levais et commenais une sance de mditation. cinq heures je me
faisais du th, ainsi je navais pas besoin de voir quelquun avant midi. Le soir, je
laissais le feu steindre lentement; le matin, les braises taient encore chaudes. Je
ravivaislefeuetfaisaisduthdansmagrandeetuniquecasserole,sansquittermon
sige,justeenmepenchant.Javaisbeaucoupdelivres.Lagrottetaitspacieuse,assez
hautepourquejepuissemetenirdeboutsansmecognerlatte,maisunpeuhumide.
Comme la plupart des grottes, elle tait frache en t et gardait un peu de
chaleur en hiver. Dans la grotte de lErmitage je passai sept annes sans sortir. Mes
parentsvenaientmevoirdetempsentemps.Javais16ansquandjaicommenccette
retraite.Jerestaiscontinuellementassisdansunecaissedebois,entirantmesjambes
audehors de temps autre. Shdroup, mon frre an et mon matre de retraite, me
disait que si je ne sortais pas de temps en temps je finirais un peu fou; mais je

869

nprouvais pas le moindre dsir de quitter la grotte. Shdroup tait en demiretraite

dansunecabaneprsdel.Ilavaitunserviteur,quiallaitrgulirementchercherdes
provisions chez nous, trois heures de cheval. Ce dernier tait encore vivant mon
retourdexil,en1985,etjaipulerencontrer.
Pendant cinq ou six ans je mabstins de viande, et pendant trois ans je ne
prononai pas un seul mot. Aprs le djeuner, je me dtendais un peu et tudiais
quelques livres; je ne perdais jamais mon temps ne rien faire. Shdroup
mencourageait souvent composer des prires, des chants ou des pomes, pour
mentraner crire. Je trouvais cela facile, et la fin de cette priode javais crit
environ1000pages.Maisplustard,quandjemenfuisduTibet,toutfutperdu.Cette
grotte donnait une impressiondeclartetmonespritnytaitpasdistrait.Jelaissais
mes cheveux pousser trs longs. Quand je pratiquais la chaleur intrieure , je
ressentaisunechaleurintense.Jouretnuit,malgrlefroidglacial,jtaisassissurune
peau dours, vtu seulement dun chle blanc et dune robe de soie sauvage. Dehors,
touttaitgel,maisdanslagrotteilfaisaitchaud.
PlustardjeminstallaiauBosquetBlanc.Jemyconstruisisunecabaneenbois
avec une petite fentre. Son pouse, Khandro Lhamo, nous dit : Rinpoch ne
sallongeaitpaslanuit;ildormaitassisdanssacaisseenbois.Lesoir,aprsledner,il
commenaitmditeretneparlaitplusjusquaudjeunerdulendemain.lheuredu
repas, son frre mappelait et on mangeait ensemble en bavardant un peu. Aussitt
aprs, Rinpoch commenait une nouvelle sance de mditation et ne voyait plus
personnejusquausoir.AuBosquetBlanc,ilestresttroisansenretraite.Ctaitaprs
lanaissancedeChim,notrepetitefille.
Mmeaprsuneretraite,Rinpochnerestaitdanssafamillequunesemaineou
deuxchaquefois.Ensuite,ilretournaitdanssonermitage.Saretraiteterminelge
de vingthuit ans, Khyents Rinpoch resta de nombreuses annes avec Khyents
Cheukyi Lodreu ( 18961959 ) que lon tenait, lui aussi, pour une incarnation de
KhyentsCheukyiWangpo.IlconsidraitCheukyiLodreucommesonsecondmatre
principal. Aprs avoir reu de lui les initiations du Recueil des trsors rvls, il lui
confiaquilsouhaitaitpasserlerestedesavieenretraitesolitaire.Maislarponsede
CheukyiLodreufutnette:Tonespritetlemiensontidentiques,luiditil,lemoment
est venu pour toi denseigner et de transmettre aux autres les innombrables
enseignementsquetuasreus.
Decejour,KhyentsRinpochtravaillasansrelchepourlebiendestresavec
lnergieinfatigablequicaractriselalignedesKhyents.Ilnousparledutempsquil
passaDzongsar:KhyentsCheukyiLodreutait,luiaussi,unrvlateurdetrsors.
Unjourilmedit:Tudoisdcouvrirdenombreuxtrsorspourtreutileauxautres.
Hiersoir,jaifaitunrve.Jevoyaisunemultitudedebouddhas,debodhisattvas,des
nuages qui avaient lapparence des huit signes de bon augure et diverses autres
formes. De ces nuages tombait une abondante pluie de nectar qui aidait les tres. Tu
dois rpandre les enseignements de tes trsors. Il me demanda de lui donner
linitiationdecertainsdecestrsors,cequejefis.Dansunedesesvisionsdetrsors,
Khyents Rinpoch vit le mandala complet dAmitayus, le bouddha de longue vie
apparatrelasurfacedunlac,auTibetoriental.lasuitedecettevision,ilcrivitun
volumeentierdenseignementsetdepratiquesspirituelles.

870

En tout, les trsors rvls par Khyents Rinpoch occupent cinq volumes.
Cheukyi Lodreu demanda Khyents Rinpoch daller dans la province de lAmdo
transmettreleRecueildestrsorsrvls.Rkong,pendantquatremois,Rinpocha
donn les initiations du Recueil des trsors rvls 1 900 yogis. Khyents Rinpoch
rencontra et tudia auprs de 120 matres de toutes les coles tibtaines. la fin des
annes 1950, la mainmise des Chinois sur le Tibet se transforma rapidement en
invasion militaire de grande envergure, surtout lest, dans le Kham. Khyents
RinpochetsafamillefuirentdejustesseauTibetcentrallaissanttoutderrireeux,y
compris les prcieux livres de Rinpoch et la plupart de ses crits. Ils se rendirent
ensembleenplerinageUetTsang.
Puis,RinpochpassasixmoisdevantlastatuedeJowo,lebouddhacouronn,a
faire 100 000 offrandes symboliques de lunivers. Comme une pidmie dvastait
Lhassa, il fit galement de nombreuses prires et crmonies pour les malades et les
mourants, sans prter attention aux conseils des siens qui craignaient quil ne ft
contamin.Pendantcettepidmie,samreetsonfrreShdroupmoururent.
DeTsourphou,lesigeduKarmapa,jusquaunordouestdeLhassa,Khyents
Rinpoch,safamilleetquelquesdisciplesprirentladcisiondesexiler.Ilsatteignirent
lafrontirebhoutanaiseavecpresqueplusrienmanger.Legouvernementbhoutanais
les accueillit. Arrivs un endroit appel Wangdi, quelquun entendit la radio que
KhyentsCheukyiLodreuvenaitdemourirauSikkim.
DilgoKhyentsRinpochavaitalors49ans.IlestpartidirectementauSikkim
assisterlacrmationdeCheukyiLodreu.Ilaaussirencontrdautresgrandslamas
danslargion,commeDudjomRinpochKalimpongetKangyourRinpoch,etila
chang des enseignements avec eux. la demande de la famille royale, Khyents
RinpochsinstallaauBhoutan,commeprofesseurdansunecoleprsdeThimphou,
lacapitale.Maisbienvite,saralisationintrieureattiradenombreuxdisciples,etau
fildesannesildevintlematrebouddhisteleplusimportantdupays,rvrpartous,
duroiauplushumblefermier.LeBhoutanestunroyaumemontagneuxrestinsoumis
et indpendant depuis lpoque o le bouddhisme Vajrayana y a t introduit par
PadmasambhavaauVIIIsicle,parPmaLingpa,lervlateurdetrsorsbhoutanais
au XV sicle, et enfin par Shabdroung Ngawang Namgyel, le trs influent matre
bhoutanaisauXVIIsicle.Laculturebouddhisteapusypanouirsansobstacleset
ses valeurs sont profondment ancres dans lesprit de ses habitants. Chaque colline
porte son petit temple entour de drapeaux de prires qui claquent au vent. Les
torrents font tourner jour et nuit des moulins prires. Montagnes et forts sont
parsemesdermitagesodesgensseconsacrentlamditation.
Trois quatre fois par an, Khyents Rinoch effectuaitdegrandescrmonies
dune deux semaines appeles droupchen ( grand accomplissement ), qui se
poursuivaientjouretnuitsansinterruption.Unefois,KhyentsRinpochpassadeux
semaines dans la grotte de la Tanire du Tigre, Paro, o il fit loffrande de 100 000
lampes et donna de nombreux enseignements et initiations. Jigm Lingpa, le grand
matre du XVIII sicle, lui apparut cette occasion. Il mit sa main sur la tte de
Khyents Rinpoch et lui dit : Tu es lhritier de mon enseignement, LEssence du
curdelimmensit(Longchennyingtig).Tupeuxenfairecequebontesemble.Il
lui dit aussi que pour maintenir la paix au Bhoutan et assurer la prservation de la
doctrinebouddhiste,ildevraitconstruirequatregrandsstoupascontenantchacun100
000stoupasminiatures.Cequifutfait.

871

Aprs sa fuite du Tibet et son arrive en Inde, Khyents Rinpochdevintlun

desprincipauxmatresduDalaLama.Ilavaitrencontrcedernierplusieursreprises
Lhassa. Peu de temps aprs larrive de Khyents Rinpoch en Inde, tous les
principauxlamasdesquatrecolesdubouddhismetibtainserunirentDharamsala,
le sige du Dala Lama en Inde, afin de prier pour sa longue vie et discuter de la
prservationdubouddhismetibtainenexil.
On demanda aux coles Nyingma, Sakya et Kagyu de choisir chacune un
reprsentantpouroffrirunmandalasymboliquedeluniversauDalaLama.Dansde
telles occasions, celui qui fait loffrande commence par un long discours savant dans
lequel il dcrit lunivers selon la cosmologie traditionnelle ainsi que les principes
fondamentaux de lhistoire et de la doctrine bouddhistes. En gnral, lrudit
commencecomposersontextequelquessemainesauparavantpourpouvoirlelirele
jour venu, mais lorsquon demanda Khyents Rinpoch de faire un discours, il ne
restaitplusquunjouravantlarunion.Nanmoins,ilacceptasansseformaliser.Un
desruditseutpitidelui.Illuiapportaunlivreofiguraitundiscourssimilaireetlui
suggra de ltudier ou de le lire voix haute le lendemain. Khyents Rinpoch le
remerciapoliment,maisilmitlevolumesursatable,repritlaconversationquilavait
commence avec ses visiteurs et alla se coucher. Le lendemain, au moment convenu
pour prendre la parole devant le Dala Lama et la savante assemble, Khyents
Rinpoch se leva, ouvrit le livre pour la premire fois et, tout en le tenant la main
sanstournerlespages,fitundiscoursextrmementruditquiduradeuxheures.la
fin, il offrit les huit signes de bon augure au Dala Lama, et on entendit un coup de
tonnerreaumomentoilpritlaconquedanssesmains.Toustaientstupfaitsdela
science de Khyents Rinpoch, qui devint clbre parmi la communaut tibtaine en
Inde.Lelendemain,aumomentoilfaisaitsesadieuxauDalaLama,celuiciluidit:
Ctaitunbonsigne,cecoupdetonnerre,nestcepas?ParlasuiteleDala
LamafitvenirKhyentsRinpochdenombreusesfoisdanssarsidenceDharamsala.
Aufildesannes,KhyentsRinpochluioffritlaplupartdesgrandsenseignementsde
la tradition Nyingma. Voici ce que Sa Saintet dit propos de Khyents Rinpoch :
Khyents Rinpoch tait, parmi mes matres, lun de ceux que je vnrais le plus.
Depuis notre premire rencontre, je reus des signes trs clairs, que nous avions une
sorte de lien karmique particulier. Cest alors que jai commenc recevoir ses
enseignements. Aujourdhui, jprouve envers lui une immense gratitude pour toute
laide quil ma apporte. Il tait de toute vidence un grand rudit et un grand
pratiquant, sans parler de ses qualits caches. Japprciais tout particulirement son
attitude profondment ouverte. Malgr son grand renom et ses nombreux disciples,
KhyentsRinpochtaittoujoursaimableethumble.
Il est vrai quon ne lentendit jamais dire quoi que ce soit qui blesst ou ft
souffrir les autres. Cest trs remarquable. Le Bouddha a expliqu trs en dtail les
qualitsdunmatreauthentique.Toutescesqualits,jelesairetrouvesenKhyents
Rinpoch.ChacunedesralisationsdeKhyentsRinpochsuffiraitoccuperunvie
entire. Il passa 20 ans pratiquer en retraite et plus dun demisicle donner
dtonnantsenseignementsplusieursheuresparjour;ilcrivit25volumesdetexteset
supervisa dinnombrables projets pour la prservation et la propagation des
enseignements et de la culture bouddhistes; bref, il traduisit infatigablement en actes
touteunevieconsacrelenseignementduBouddha.

872

Sa connaissance de limmense corpus de la littrature bouddhiste navait

probablement pas dgale. Il avait hrit de Jamyang Khyents Wangpo la
dtermination prserver et rendre disponibles les textes de toutes les traditions, en
particulier ceux qui risquaient de disparatre. Au temps de Khyents Rinpoch cest
lhritage entier du Tibet qui tait menac dextinction par linvasion chinoise et la
Rvolution culturelle. Dans des milliers de monastres, un nombre incalculable
douvrages furent systmatiquement dtruits et, dans leur fuite hasardeuse et
prcipite,peudelamasetdruditsparvinrentsauverleurslivres.Souvent,quand
ilsarrivaientenInde,ilsnavaientpluspourbagagequelesvtementsaveclesquelsils
staientlevslematin.Danslaplupartdescas,cependant,lestextessurvcurent,ne
ftce quen un ou deux exemplaires. De nos jours encore, des ouvrages considrs
commeperduscontinuentderesurgir.Ilya20anscommenalarditiondelaquasi
totalit de la littrature tibtaine. Elle prit peu peu de lampleur avec lapport de
nouveauxfondsetdemainduvrebnvole.
Aufildesannes,KhyentsRinpochluimmeprparaetpubliadimportants
textes, et parvint sauver prs de 300 volumes. Ses propres crits, qui souvent
compltent ou clairent les uvres des matres du pass, constituent une vritable
encyclopdie de pratiques, de commentaires, de prires, de pomes et de conseils.
Rinpochntaitpasseulementungrandrudit.Detoutevidence,cequilconsidrait
comme le plus important et ce qui lui procurait le plus de satisfaction, ctait que les
enseignementsquilavaitprservs,publis,maisaussipratiqus,ralissettransmis
soientmisenpratiqueparlesautres.
Il consacrait lenseignement ses moindres moments disponibles et rpondait
infatigablement tous ceux qui demandaient tre instruits ou guids. Parfois il
enseignait toute la journe pendant des mois, devant une douzaine de personnes, ou
aussi bien plusieurs milliers. Mais mme aprs des journes si bien remplies, il
rpondaitencoreauxrequtesindividuelles,etjusquetarddanslanuitinstruisaitune
personne ou un petit groupe. Lors des longues crmonies qui duraient toute la
journe, au moment de la pause de midi il prenait rapidement son repas et utilisait
chaque minute restante pour expliquer quelquun certaines pages dun texte de
mditationouduncommentairephilosophique.
Toutlemondetaitfrappparsafaonextraordinairedenseigner.Consultant
peuletextequilavaitsouslesyeux,ilparlaitsanseffort,unrythmergulier,surun
tongal,sansemphase,enunflotcontinu,sanspausenihsitation,commesillisaitun
livreinvisibleouvertdanssammoire.Aussitonnantqueceft,lesujettaittoujours
trait de faon quilibre du dbut la fin, exactement dans le temps prvu, et
correspondait prcisment la capacit de comprhension des auditeurs. Dans sa
bouche, quelques mots trs simples pouvaient ouvrir la porte une succession de
dcouvertesspirituelles.
Oquilft,KhyentsRinpochselevaitbienavantlaubeetpassaitplusieurs
heures prier et mditer avant de sengager dans un flot ininterrompu dactivits
jusque tard dans la nuit. Chaque jour il sacquittait dune norme quantit de travail
avecunetotalesrnitetsanslemoindreeffortapparent.Iltaitprofondmentdoux
et patient, mais la dimension de son esprit et sa prsence physique impressionnante
inspiraient la fois crainte et respect. Avec ses disciples proches et ses serviteurs il
pouvait tre extrmement strict; il savait quune discipline svre affermit llve.
Envers les visiteurs ou ceux qui ne lui taient pas dvous il navait jamais de mots

873

durs,maisavecsesdisciplesiltaitinflexibleetnelaissaitjamaispasseruneattitude,
une parole ou une pense mesquines. Ceux qui vivaient prs de lui voyaient qu
lvidenceilpercevaittoutehypocrisie,toutfauxsemblant.
Bien que le bouddhisme enseigne que notre propre esprit est notre meilleur
tmoin, la prsence bienveillance mais imposante de Rinpoch exerait une influence
trsfortesursesdisciplesetneleurlaissaitpasleloisirdetomberdansladistraction.
Au dbut de 1991, alors que Khyents Rinpoch enseignait Bodhgaya, il
montra des signes de maladie. Il termina nanmoins son programme, se rendit
Dharamsalaet,sansdifficultsapparentes,donnapendantunmoisauDalaLamales
initiations importantes que ce dernier lui demandait depuis plusieurs annes. son
retour au Npal au dbut du printemps, il devint clair que sa sant se dtriorait
inexorablement.Ilpassaitunegrandepartiedesontempsenprireouenmditation,
consacrantseulementquelquesheuresparjourceuxquiavaientleplusbesoindele
voir. Il avait projet de se rendre une quatrime fois au Tibet, au monastre de
Shchn, maisildutyrenoncer.Ildcidapluttdefaireuneretraitedetroismois et
demi en face de la Tanire du Tigre, au Bhoutan, un des lieux les plus bnis par
Padmasambhava.
Aprssaretraite,ilsemblaitenmeilleuresant.Ilrenditvisitequelquesuns
desesdisciplesquitaientenretraiteetleurparladumatreultime,audeldelamort
etdetoutemanifestationphysique.Maispeuaprsilmontranouveaudessignesde
maladie. Pendant 12 jours il ne put ni manger ni boire. Le 27 septembre 1991, au
crpuscule,ildemandaceuxquitaientprsdeluidelaidersasseoirdroitetentra
dansunsommeilpaisible.Auxpremiresheuresdumatinsarespirationcessa,etson
espritsefonditdanslespaceabsolu.
CestainsiquepritfinlavieextraordinairedeKhyentsRinpoch,unevieque,
depuissonplusjeunege,ilavaitentirementconsacreapprendre,pratiqueret
enseigner. O que ce ft, de jour comme de nuit, dans un mme flot de bont,
dhumour, de sagesse, de dignit, il voua toute son nergie la prservation et la
pratiquedelenseignementbouddhistesoustoutessesformes.
larequtedesesdisciplesduTibetetdumondeentier,soncorpsfutprserv
pendant un an par des mthodes dembaumement traditionnelles. Puis, du Bhoutan,
on lamena au monastre npalais de Shchn, o on le laissa plusieurs mois pour
permettredavantagedegensdeluirendrehommage.Chaquevendredi(lejourde
son dcs ), pendant les sept premires semaines, la communaut tibtaine et les
moines unirent leurs efforts pour faire loffrande de 100 000 lampes sur le stoupa de
Bodhnath, prs du monastre de Shchn. Enfin, en novembre 1992, son corps fut
incinrprsdeParo,auBhoutan,aucoursdunecrmoniedetroisjourslaquelle
assistrentplusdunecentainedegrandslamas,lafamilleroyaleetlesministres,500
disciples occidentaux et une foule de quelque 50 000 personnes. Un vnement sans
prcdentdanslhistoiredecepays.
Il existe de nombreux grands hommes ou femmes, mais leur gnie particulier
dansunescienceoudansuneautrenefaitpasdeux,pourautant,debonshumains.La
grandeur de Khyents Rinpoch, elle, tait parfaitement lunisson de ce quil
enseignait. Si insondable que ft la profondeur de son esprit, dun point de vue
ordinaire il tait galement un tre humain remarquable. Ceux qui ont vcuaveclui,
mme longtemps, disent quils nont jamais t tmoins dune seule parole ou dun

874

seul geste blessants envers qui que ce ft. Son unique souci tait de faire le bonheur
temporaireetultimedautrui.Iltaitlimagevivantedecequelonatteintauboutde
lavoiespirituelle,etlameilleuresourcedinspirationpossiblepourquiconquedsire
accomplirsonvoyageverslveil.

Enseignements

DilgoKhyentsRinpoch

AudaceetCompassion
ParDilgoKhyentsRinpoch

Considrez toute chose comme un rve. Ce prcieux corps humain, bien quil
soit linstrument suprme pour atteindre lveil, est luimme un phnomne
transitoire; nul ne sait quand viendra la mort, nul ne sait comment elle viendra. Les
bullesseformentlasurfacedeleau,mais,linstantdaprs,ellesdisparaissent,elles
nerestentpas.Ilenvademmepourleprcieuxcorpshumainquenousavonsrussi
obtenir.Nousprenonstoutnotretempspournousmettrelapratique,maisquisait
quand cette vie va finir, tout simplement? Une fois ce prcieux corps humain perdu,
notre flux mental continue son existence et prend naissance parmi les animaux, dans
lundesenfers,oubienchezlesdieux,loledveloppementspirituelestimpossible.
prsent, daprs la perception de nos sens, lunivers extrieur terre, pierres,
montagnes, rochers et falaises semble permanent et stable comme une maison en
btonarmsensedurerdesgnrations.Maisilnyariendesolidedanstoutcela;ce
nest rien dautre quun royaume sur lequel on rgnerait le temps dun rve.Nous
pouvons aussi prendre lexemple dvnements appartenant un pass plus rcent :
avant larrive des communistes chinois, combien y avaitil de monastres dans ce
quonappelaitalorsleTibet,lePaysdesNeiges?Combienyavaitildetemplescomme
ceux de Lhassa, Samy, Trandrouk? Combien y avaitil dobjets prcieux,
reprsentations du Corps, de la Parole et de lEsprit du Bouddha? Maintenant, il ne
restepasmmeunestatue.ToutcequilrestedeSamy,cestquelquechosedelataille
decettetente,peineplusgrandquuneremise.Toutatpill,dmolioudispers;
les grandes statues ont t dtruites. Tout cela est bel et bien arriv et nous montre

875

limpermanence. Sans une certaine comprhension de limpermanence, il nous est

difficile depratiquerlesenseignementssacrs.Sinoscontinuonscroirequetoutva
restertelquel,notresituationsapparentecelledunhommerichequifaitencoredes
projetssursonlitdemort.Atonjamaisvudetelsgensvoquerleurviefuture?Cela
prouvequilsnontjamaisapprciaufonddeuxmmeslecaractreinluctabledela
mort.Cestlleurtortetleurillusion.

Lesprit
Que dire de ce que lon dsigne par le terme de penses ? Examinons
lexpriencementale,lapensequevousavezlinstantenmcoutantattentivement,
alorsquejesuisentraindenseignerleDharma:atelleuneformeouunecouleur?O
la trouveton, dans la partie suprieure ou infrieure du corps, dans les yeux, les
oreilles?Cequonappelleespritnestenralitpasl.Siltaitvritablementquelque
chose, il devrait avoir certaines caractristiques : une couleur ( blanc, jaune ), une
forme ( celle dun vase, dun pilier ), etc. Il devrait tre grand ou petit, vieux ou
jeuneVouspouvezdcouvrirsilespritestuneentitexistanteounonsimplement
en vous tournant vers lintrieur et en rflchissant soigneusement. Vous verrez que
lespritnapasdecommencement,napasdefin,etquilnersidenullepart;quilna
nicouleurniforme;quilnepeuttretrouvnilintrieurnilextrieurducorps.Et
lorsque vous voyez quil nexiste pas comme une chose, demeurez dans cette
expriencesanstenterdeladfiniroulanommer.Touteslessouffrancesproviennent
du fait que lon ne reconnat pas lennemi : lattachement lego. Quand on nous
frappe avec un bton ou une pierre, cela fait mal; si lon nous traite de voleur ou de
menteur,nousnousmettonsencolre.Pourquoi?Parcequenousnoustenonsenhaute
estime et sommes trs attach ce que nous considrons comme nousmme; nous
pensons donc : On mattaque! Lattachement au moi est le vritable obstacle la
libration et lveil. Ceux que le moi appelle des faiseurs dobstacles ou forces
ngatives fantmes, dieux, dmons ne sont pas des entits extrieures. Cest de
lintrieur que viennent les ennuis. Cest cause de notre fixation sur cemoique
nouspensons:Jesuissimalheureux,jenairienmanger,jenaipasdevtements,
tant de personnes men veulent et je nai aucun ami. Et ces penses nous tiennent
constammentoccups,combienenpureperte!Voilpourquoinousnemarchonspas
verslalibrationetltatdeBouddha.Aucoursdetoutesnosviessuccessives,depuis
des temps sans commencement jusqu aujourdhui, nous avons pris naissance dans
lunoulautredessixmondes.Combienavonsnousdpeinerdanslestroissphres
dusamsara,rduitsenesclavageparnotreattachementlego?

Mourir
Maintenant,voicilaconduiteteniraumomentmmedelamort.Exactement
commelefitleBouddhalorsquilabandonnasoncorps,onsallongerasurlectdroit,
la tte pose sur la main droite; on respirera par la narine gauche en maintenant la
narinedroitebloqueparlauriculairedroit.Enmmetemps,onmditerasurlamour
ensouhaitantlebonheurdetouslestres,aussinombreuxquelecielestvaste,eton
engendreraunefortecompassion,animdudsirdelesvoirdlivrsdelasouffrance.
En suivant le vaetvient du souffle, on imaginera que lon expire tout le bonheur, le
confortetlesbiensquelonpossde,enlesoffranttousceuxquisouffrent,etquelon
inhaletouteslesmaladiesetlesmotionsngativesdestrespourlesprendresursoi

876

mme,Puisonfixerasapensesurlecaractreillusoiredusamsaraetdunirvana,qui
sont pareils au rve ou aux productions dun magicien. Tout est dnu dexistence
intrinsque, tout est perception de lesprit. L o rien nexiste, il ny a pas de raison
davoir peur, que ce soit icimme ou dans le bardo. On demeurera dans cette
convictionsanslamoindrefixationmentale.

Bodhicitta
Saccoutumer la bodhicitta, cest comme maintenir un jardin propre, sans
broussailles ni bois mort, sans mauvaises herbes ni insectes. Pratiquonsla en
rassemblanttouteslesqualitsdesGrandetPetitVhicules,defaonressemblerau
boisseauquiseremplitdegrainoulajarrequedesgouttesdeaufinissentparemplir.
QuenouspratiquionslesvuxdeslacsoulentranementdesBodhisattvas,ouencore
les phases de dveloppement et de perfection du Vhicule Adamantin, tout ce que
nousfaisonsdoitservirdesupportnosvuxdebodhicitta.LapratiqueduVhicule
Adamantin doit en effet soutenir et confirmer nos engagements de Bodhisattvas.
Mditez sur les difficults auxquelles vous ne pouvez pas chapper et essayez
dengendrerlabodhicitta,dautantplusintensmentquecelaestdifficile.Mditeztout
particulirement sur lamour et la compassion face des personnes qui cherchent la
comptition,desamisqui,soudainetsansraisonapparente,deviennentdesennemis,
ou encore face des gens avec qui vous ne pouvez pas vous entendre du fait de
relationskarmiquesantrieures.CommeladitGourouRinpotch:Nesoyezpasun
souci pour vos ans, servezles avec respect . En aidant nos parents, nos matres et
ceuxquisontdanslebesoin,nousmarcheronssurlespasdesBodhisattvas.

Faitescequiestimportant
LeDharmaadeuxaspects:lenseignementetlapratique.Lenseignementnest
queletravaildelaboucheetceuxquinelepratiquentpassontlgions.Neditonpas:
NombreuxsontceuxquientendentleDharma,maistrspeupassentauxactes;quant
ceux qui pratiquent un peu, ils scartent du chemin et se perdent. Il est plus
important de pratiquer le Dharma que de lenseigner ou den parler; cest en effet
quelquechosequilfautvritablementappliquer.Ilestenoutreprfrabledesuivreles
instructionsdenosmatresavecuneparfaiteconcentrationpluttquedepratiqueren
sappuyant sur des connaissances livresques et sur notre propre jugement. De toutes
nosactivits,laplusimportanteestdenousasseoiretdepratiquer.Nousnavonspas
besoin de nous agiter en tous sens mais simplement de rester assis. En nous levant,
nousneferonsquetrbucher!Restonsdoncassisdansuneposturecorrecte,pastrop
raide, en gardant lesprit que les meilleurs pratiquants sont ceux qui usent leur
coussinetnonlessemellesdeleurschaussures.

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877

878

TroisenseignementssuccinctsParDilgoKhyentsRinpoch

Espritetpenses
Tellesdesvagues,touteslesactivitsdecetteviesesontdroulessousforme
de flux et de reflux incessants, ne laissantfinalementquunsentimentdevide.Notre
esprit est habit dinnombrables penses, chacune delles donnant naissance
beaucoupdautres,cequinefaitquaugmenternotreconfusionetnotreinsatisfaction.
En examinant de plus prs ce qui se cache derrire nos habitudes les plus courantes,
nous nous rendons compte que nous sommes fondamentalement incapables den
analyser correctement les mcanismes sousjacents. Nous nous comportons comme si
toute chose existe rellement, alors quil ne sagit en fait que dune illusion.En
demeurant davantage attentifs, nous constatons que le monde des phnomnes
ressemble un arcenciel clatant, multicolore mais sans existence propre.Lorsquun
arcencielfaitsonapparition,plusieurscouleursmagnifiquesparsmentlazursans
quilnousvienneparcontrelespritdesendrapercommeunepicedevtementou
commeuneparure.Ilnyarienquelonpuissetenirdansnotremain.Sasurvenancene
rsulte que de la conjugaison de conditions varies. Le jaillissement des penses
procdedelammemanire.Ellesnontniralittangibleniexistenceintrinsque.Il
ny a aucune raison logique qui fasse que les penses pourraient avoir sur nous une
emprise aussi forte, nous rduisant ainsi en esclavage. Lesprit est ce qui cre le
samsara et le nirvana. Il ne faut pas confrer aux penses plus dimportance que
ncessaire. Une fois que lon reconnat que les penses sont vides, lesprit na plus le
pouvoir de nous tromper. Mais aussi longtemps que nous leur prterons une ralit
propre, elles continueront de nous assaillir sans fin de la mme manire quelles
continuent denoustourmenterdepuisplusieursvies.Pourenvenirmatrisernotre
esprit,nousdevonstreconscientsdecequilconvientdefaireetdviter.Demme,il
nous faut demeurer alertes et vigilants en portant une attention soutenue nos
penses, nos paroles et nos actes. Pour mettre un terme lattachement, il est
important de comprendre que tous les phnomnes sont vides. Ils sont comme leau
quiapparatdansledsertetquinestenfaitquunmirage.Labeautetlalaideurdes
formes ne sont utiles ni ne causent de tort lesprit. Librezvousdelespoiretdela
peur, de lattraction et de la rpulsion et agissez en toute quanimit en considrant

879

que tous les phnomnes ne sont que des projections de votre propre esprit.Une fois
que vous aurez ralis la vrit absolue, vous verrez que linfini dploiement des
phnomnesnestquillusionourve.Raliserquelesphnomnesetlevidenesont
quun,sappellesimplicitoulibrationdeslimitesconceptuelles.

Soimmeetlesautres
Lebonheurdesautresdevraitnousimporteraumoinsautantquelentre.De
la mme manire, nous devrions formuler le souhait que tous les tres sensibles, y
compris nousmme, puissent saffranchir de la souffrance. Ce vu pourrait se
formulerainsi:Puissenttouteslescraturesvivantestrouverlebonheuretlescauses
decebonheur.Puissentellestredlivresdelasouffranceetdecequienestlacause.
Puissentellesjouirduneflicitdurablelabridelasouffrance.Puissentellesvivre
en toute quanimit, sans attachement ou haine daucune sorte, animes dun amour
dirig vers tous sans discrimination. Faire preuve dun amour dbordant et dune
compassion toute preuve lgard de tous les tres sensibles : voil le meilleur
moyen de raliser le vu le plus cher des Bouddhas et des Bodhisattvas. Mme si,
pourlinstant,vousnepouvezaiderquelquun,mditezsansrelchesurlamouretla
compassionjusqucequilsdeviennentpartiesintgrantesdevotrepropreesprit.
Rappelezvoustoujoursquelaprogressiondevotrepratiquespirituellenade
sens que si elle sopre pour le bnfice des autres. Soyez humble et gardez en
mmoirequetousvoseffortsrestentdesjeuxdenfantscomparativementlavastitude
etlactivitinfiniesdesBodhisattvas.linstardeparentsattentionnsenversleurs
enfantschris,nallezjamaiscroirequevousenaveztropfaitouassezpourlesautres.
Mme si vous parvenez conduire toutes les cratures vivantes la bouddhit
parfaite, pensez simplement que vous avez ralis tous vos souhaits. En toutes
circonstances,vousnedevezavoiraucuneattenteouescompterquelquebnficeque
cesoitenretour.
Surmonter lattachement lego et se mettre au service des autres : voil
lessencemmedelapratiquedesBodhisattvas.Celleciprendsasourcedanslesprit
luimmeetnontraverslaperceptionquedautrespeuventavoirdesgestesquelon
pose. La vritable gnrosit procde du nonattachement, de labsence de dsir qui
reprsenteladisciplineultimeainsiquedunepatienceauthentiquequisetraduitpar
labsencedehaine.LesBodhisattvassontcapablesdesedpartirdeleurroyaume,de
leur corps et des possessions quils chrissent le plus, parce quils sont parvenus
surpasser leur pauvret intrieure en tant inconditionnellement disponibles aux
autres.

Lapratique
Les enseignements dont nous avons le plus besoin sont ceux qui seront une
source dinspirationetquirenforcerontvritablementnotrepratiquespirituelle.Cest
unechosederecevoirdesenseignementsdegrandequalit;cenestuneautredeseles
approprier. Commencez par des pratiques que vous pouvez vraiment intgrer en
dveloppant la dtermination de vous affranchirdesproccupationsmondaines,tout
encultivantlamouretlacompassion.
Plus votre pratique sera stable, plus vous serez en mesure de matriser les
enseignementslesplusavancs.Laseulefaondeselibrerdusamsaraetdatteindre

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lveil est encore de sen remettre un matre spirituel authentique. Ce dernier est
comme la voile qui permet un bateau de naviguer viveallure.Lesoleiletlalune
transmettent leurs reflets instantanment dans leau claire et calme. De la mme
manire, les bndictions des Trois Joyaux sont toujours prsentes pour ceux qui ont
uneentireconfianceeneux.
Lesrayonsdusoleilstendentpartoutuniformment;cenestqutraversune
loupe quils se concentrent pour mettre le feu de lherbe sche. Ainsi, lorsque les
Bouddhasdiffusentpartoutlespuissantsrayonsdeleurcompassiontraverslaloupe
devotrefoietdevotredvotion,lefeudesbndictionsenflammetoutvotretre.Les
obstaclespeuventsleverdescirconstancesdelavie,bonnesoumauvaises,maisilsne
devraientjamaisvousabattreouvousconfrerunsentimentindudepuissance.Soyez
comme la terre qui supporte indistinctement toutes les cratures vivantes, quelles
soientbonnesoumauvaises.
La terre est simplement l. Vous devriez considrer les difficults de la vie
commedescatalyseursvouspermettantdeprogresserdansvotrepratiquespirituelle,
delammemanirequunfeudejardinnestpastouffpardefortsventsmaisbrille
davantagedetoutsonclat.Lorsquequelquunvousfaitdumal,considrezlecomme
un matre qui par sa bont vous montre le chemin de la libration et mrite votre
respect.Priezdepouvoirlaiderdevotremieux,etquoiquilarrivenecherchezpas
vous venger de ce quil vous a fait. Il est particulirement admirable de supporter
patiemmentletortetlesinvectivesdegensmoinsinstruits,moinsfortsoupossdant
moinsdhabiletsquevous.
Soyezattentifscequisepasseetvousverrezquelapersonneblesse,cellequi
vous fait du mal et le geste nuisible luimme sont totalementdpourvusdexistence
propre.Quioseraitainsisemettreencolredevantautantdillusions?Enfacedeces
phnomnesvides,yatilvraimentquelquechoseperdreougagner?aimerou
dtester? Tout est limage dun ciel vide. Sachez le reconnatre! Une fois matrise
votrecolreintrieure,vousvousapercevrezdelabsencedetoutadversaireextrieur.
Plusvousporterezattentionvotresentimentdecolreetessaierezdevaincre
vosadversairesextrieurs,mmesivousdeviezrussir,celanepourraitquefavoriser
la rsurgence invitable dautres adversaires qui prendront la place des prcdents.
Mmesivousparveniezmettresousvotrefrulelaplanteentire,celaneservirait
qufairecrotrevotresentimentdecolre;ilnepourrajamaissedissiperenagissant
de la sorte. Le seul vritable ennemi reste la colre ellemme. Pour venir bout de
cettemotionnfaste,ilimportedemditerenseconcentrantsurlapatienceetlamour
jusqu ce que vous en soyez vritablement imprgns. Ainsi, vous naurez plus
dadversairesextrieursvaincre.
Demandezvouscombien,parmilesmilliardsdhabitantsdecetteplante,sont
pleinement conscients de la valeur et de la raret de cette prcieuse vie humaine.
Combien ralisent quil sagit l dune chance inespre de pratiquer le Dharma?
Combien parmi ceux qui ont song dbuter leur pratique le font vritablement?
Combien poursuivent leur pratique spirituelle aprs lavoir commence? Combien
parmi tous les pratiquants atteindront la ralisation ultime? Ceux qui y parviendront
sont en fait aussi rares que les toiles du ciel qui brillent en plein jour,
comparativementtoutescellesquelonpeutobserverlanuitparunbeaucieltoil.

881

Aussi longtemps que vous naurez pas pris conscience comme limmense
majoritdelavaleurdelaprcieuseviehumaine,vousneferezquegaspillervotrevie
enactivitsetendistractionsfutiles.Autermedevotreexistencedjtropcourte,vous
naurezrienaccomplidevalable.Cependant,sivoustesconvaincusdelimportance
unique que vous offre cette vie, toute votre nergie sera consacre pratiquer le
Dharma et en rcolter les fruits plus tard. En utilisant au mieux la vie qui vous est
donne,vouspourrezatteindrelveildanscetteexistenceci.
Tous les grands Siddhas du pass taient, lorigine, des gens ordinaires. En
entrantdansleDharma,enmettantenpratiquelesinstructionsdunmatreraliset
en y consacrant toute leur existence, ils devinrent capables de manifester lesactivits
desgrandsBodhisattvas.

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882

DudjomJigdralYesheDorje
FromRangjungYesheWiki

KyabjeDudjomRinpoche,
masteramongmasters

ThereincarnationofDudjomRinpoche
withDzongsarKhyentseRinpoche

Contents:

1RinpochesBirth
2ConditionsforRinpochesRebirth
3RinpochesIntensiveStudies
4RinpochesGreatRealizations
5RinpochesSpreadingoftheDharma
6RinpochesChildrenandLineageHolders
7RinpochesParinirvana
8AShortIntroductionoftheDudjomTersarLineagebyYesheThaye

883

1)RinpochesBirth
ItissaidinthepredictionofUrgyenDechenLingpa,
InthefutureinTibet,ontheeastoftheNinePeakedMountain,inthesacred
BuddhafieldoftheselforiginatedVajravarahi,therewillbeanemanationofDrogben,
ofroyallineage,namedJnana.HisbeneficialactivitiesareinaccordwiththeVajrayana
althoughheconductshimselfdifferently,unexpectedly,asalittleboywithastonishing
intelligence. He will either discover new Terma or preserve the old Terma. Whoever
hasconnectionswithhimwillbetakentoNgayabLing(ZangdokPalri)[TheCopper
coloredMountain].
Kyabje Dudjom Rinpoche was born in the Water Dragon year of the 15th
RabjungCycle(1904),earlyinthemorningofthetenthdayofthesixthmonth,with
manyamazingsigns.(onJune10,1904),intoanoblefamilyinthesoutheasternTibetan
province of Pemakod, one of the four hidden lands of Guru Rinpoche. Dudjom
Rinpochewasofroyallineage,descendedfronNyatriZangpoandfromPuwooKanam
Dhepa,thekingofPowo.Hisfather,KathokTulkuNorbuTenzing,wasafamoustulku
of the Pema Kd region, from Kathok monastery; his mother , who had descended
fromRatnaLingpaandbelongedtothelocalmemberofthePemakodtribe,wascalled
NamgyalDrolma.

Hispreviousincarnation,DudjomLingpa,hadtoldhisdisciples:
Nowinthisdegenerateage,gotothesecretlandofPemaKd.Whoeverrelies
onme,gointhatdirection!Beforeyouyoungonesgetthere,Itheoldonewill
alreadybethere.
He was already three years old whentheyrecognizedhisreincarnation.Since
His Holiness was a direct emanation of DudjomLingpa,hecouldrememberhispast
livesclearly.

2)ConditionsforRinpochesRebirth
It had been Dudjom Lingpas intention to visit southern Tibet to reveal the
sacred land of Pemakod, but being unable to do so, he predicted that his successor
would be born there and reveal it himself. ZaPokhung Tulku Gyurme Ngedon
Wangpo, who was a holder of the teachings of Dudjom Lingpa, and Lama Thubten
ChonjorofLingcametoPemakodandenthronedhim.Graduallythedisciplesofthe
previous Dudjom came and paid their respects to him... as we have said, Phuktrul
Gyurme NgedonWangpo and Lama Thubten Chnjor of Ling came to Pema Kd to
enthrone him. Gradually the disciples of the previous Dudjom arrived. His Holiness
wastaughtreading,writingandthefivecommonsciences.

3)RinpochesIntensiveStudies
RinpochesstudiesbeganwithtextsandcommentariesunderKhenpoAten.By
theageoffive,DudjomRinpochewasalreadydiscoveringtreasuretextsandpractices.
He studied under Dudjom Lingpas doctrine holders, Patrul Rinpoches disciples,
MiphamRinpochesdisciplesandJamyangKhyentseChokyiLodro.Hestudiedmany
textsandcommentaries,suchastheDomSum(ThreePrecepts),ChodJuk,etc.Itwas
saidbyLamaKonrabthatattheageoffive,hestarteddiscoveringTer.Whenhewas
eight years old, he began to study Santidevas Bodhicaryavatara with his teacher

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Urygen Chogyur Gyatso, a personal disciple of the great Patrul Rinpoche (A.D.1808
1887).HestudiedforsixteenyearswithZaPokhungTulkuGyurmeNgedonWangpo
andhadgreatrealizationsontheteachingsofDzogpachenpo.FromJamyangKhyentse
Chokyi Lodro, he received the tantric teachings (Gyud, Lung, and MenNgag) of the
Sangwa Nyingthig. He further received Dzogchen teachings from Jedrung Thinley
JampaiJungne(DudjomNamkhaiDorje)ofRiwoche.
In his teens, Dudjom Rinpoche attended the great monastic universities of
CentralTibet,suchasMindroling,DorjeDrakandTarjeTingpoling,aswellasthoseof
EastTibet,likeKathokandDzogchen.ItwastoMindrolingthathereturnedtoperfect
his understanding of the Nyingma tradition. Thus from the Mindroling Vajracarya,
DorzimNamdrolGyatso,helearnedtherituals,mandalas,songs,danceandmusicof
Terdak Lingpa, along with many other teachings. There were many other great
teachersfromwhomRinpochehadreceivedalltheteachingsoftheNyingmaSchool.
From Phokang Tulku Gyurmed Ngedon Wangpo, his guru, who had been the
foremost disciple of Dudjom Lingpa, His Holiness previous incarnation he received
theDzogchenNyongtrilineage.
Dudjom Rinpoche attended various monastic shedras such as Mindroling,
DorjeDrak,KathokandDzogchen.HealsobecamelearnedintheritualsoftheTerton
Terdak Lingpa. He received all the Dzogchen teachings from Jedrung Rinpoche and
was considered his heart son. Rinpoche became accomplished in the Vajrakilaya
practice.Hemeditatedatmanyisolatedplacesandsignsofaccomplishmentoccurred.
As he was taught, the power of his awareness blazed like fire. Whatever he
learnedhecouldcomprehendthroughamereindication.Hestudiedmanytextsand
commentaries,suchastheDomSum,ChodJuk,etc.ItissaidbyLamaKonrabthatat
theageoffive,hestarteddiscoveringTer.HestudiedforsixteenyearswithPhuktrul
GyurmeNgedonWangpo,whowasaholderoftheteachingsofthepreviousDudjom.
From Khyentse Rinpoche he received the tantric teachings (Gyud, Lung, and Men
Ngag)oftheSangwaNyingthikasifhewereavesselbeingfilled.Healsoreceivedthe
rediscoveredteachingsfromGedrungThinleyJampaJungneofRiwocheandGyurme
NgedonWangpothathecouldreallyunderstand.
WiththefirstLama,hestartedfronNgondrotoNgoShi,studyingcompletely.
BylisteningtotheSheRigDorjeNonpoGyud,thedisplayofhisownintelligenceburst
open. All of the tantras of Vajrayana, as vast as the ocean, and all of their difficult
points,unfoldednaturally.HisHolinesswouldoftensay,AllIknowisthankstothe
SheRigDorjeNonpoGyud.
NgedonWangposaidtohim,TheTerdzdrepresentstheactivityofKhyentse
andKongtrul.Ihavegiventhisteachingfivetimesandyouwillgiveittentimes.The
deepteachingsofthepreviousoneshavebeenofferedasamandalainthehandsofthe
Wealth Holders. Now as I have obeyed my teachers orders, likewise use your
experienceforthesakeofbeings.HisHolinessobtainedrealizationthroughthis.He
himself said that while very young he always had various visions, and his karma to
discoverthedeeptreasuresawoke.AtthirteenhemetGuruRinpoche(YabYum)in
person,andafterhavingreceivedthelegacyoftheselfappearingnonhumanteacher,
thewisdomDakinisgavehimtheyellowpapersandhewrotedownTers.
From Togden Tenpa he received both the wang and lung of the Dzogchen
NyingthigYabshi,whichwasthelineageofNyoshulLungtokTenpaiNyima.Thenhe

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went to the center of the country and from Jedrung Rinpoche of Riwoche, Dudjom
Namkhai Dorje, he received the Kangyur lung, Dam Ngag Dzd, the seventeen
Sangchen Ngepai tantras, Nyingthig Yabshi, etc., and all the teachings of the
Dzogpachenpo. He received them completely and was considered his teachers heart
son. From Tulku Kunzang Thekchog Tenpai Gyaltsen he also received many deep
teachings.
FromNgagtsunGendunGyatsohereceivedalltheteachingsofPemaLingpa,
theDzdDun,andothers.FromMindrolingVajracharya,NamdrolGyatso,helearned
therituals,mandalas,songs,danceandmusicofTertagLingpa,alongwithmanyother
teachings. From the great Khenpo Jamde, also called Pande Odzer (a disciple of
MiphamRinpoche),hereceivedtheNyingmaKama,Khagyedempowerments,Sangye
LingpasLamaGongduandSangwaNyingpoaccordingtotheZurtradition;aswellas
thecycleoftheOdselSangwaNyingthig.Healsoreceivedmanytantracommentaries
like the great commentaries of Mipham himself, the Nyingthig Yabshi, etc. thus
receiving an ocean of deep and detailed teachings. His Holiness considered Khenpo
JamdeashissecondkindestLamaandtookmanyvowsofPratimoksha,Bodhisattva,
andtheVajrayanafromhim.
He also received teachings from the great beings who were disciples of the
great Khenpo Nyoshul: Ngawang Palzang, Chatral Sangye Dorje, Lama Orgyan
Rigdzin, Kathok Chagtsa Tulku, Pulung Sangye Tulku, and others. He received
teachingsfromthemandhegaveteachingstothem.
Takinghispracticeveryseriously,hesenttoasecretplacecalledKenpaJongor
Punsuk Gatsel, and accomplished Dorje Phurba. He practiced throughly the gradual
path of Dudjom Namchag Putri. At Buddha Tse Phuk he did TseDrub and his Tse
changboiled.Hereceivedtheauspicioussignswhenhewaspracticingthegongterof
Duddul Drollo (the Dudjom Dorje Drollo gongter). When in Paro Taksang, he
rediscovered the Putri Repung, the Tsokye Thugthig and the Khadro Thugthig, for
whichhewrotedownthemainparts.AshewastryingtopreservetheoldTer,hedid
notmakemuchefforttorediscovernewones.(AtSamyeandatTaksang,eventhough
they were there he did not take them.) In short, in all these important holy places
wherehepracticedhealwaysexperiencedthesignsofaccomplishment.
Then he started benefitting beings. As his teachers prophesied. he gave the
Rinchen Terdzd (Empowerments and Transmissions) ten times, Pema Lingpas
Palden Ch Kor three times, the previous Dudjom Lingpas work many times; the
JatsunPoTruk,thecompleteempowermentandtransmissionofNyingmaKamaand
innumerableotherteachings.

4)RinpochesGreatRealizations
Taking his practice very seriously, Dudjom Rinpoche went to a secret place
called Kenpa Jong (or Phuntsok Gatsel), and accomplished the Dorje Phurba of
DudjomNamchagPudri.AtBuddhaTsePhuk,RinpochedidTseDrupandhisTse
chang boiled. He further received the auspicious signs when he was practicing the
gongter of Dudul Drollo. When in Paro TakTshang (the Tigers Nest), Dudjom
RinpocherediscoveredthePudriRekpung,theTsokyeThugthigandtheKhandro
Thugthig, for which he wrote down the main parts. In short, in all these important

886

holy places where he practiced, Rinpoche always experienced the signs of

accomplishment.RinpochesWritings
Dudjom Rinpoche was world famous as a very prolific author and a scholar.
His writings are celebrated for the encyclopaedic knowledge they display of all the
traditional branches of Buddhist learning, including poetics, history, medicine,
astrology and philosophy. A writer of inspirational poetry of compelling beauty, he
had a special genius for expressing the meaning and realization of Dzogchen with a
crystallikelucidity.
His Collected Works (Sungbum), numbering twentyfive volumes, did not
include his complete output. Among the most widely read of his works are the
Fundamentals of the Buddhist Teachings and History of the Nyingma School,
which he composed soon after his arrival in India. These works have now been
translated into English by Gyurme Dorje and Matthew Kapstein and published by
WisdomPublications,whilehisChinesespiritualrepresentativeLamaSonamChokyi
Gyaltsan(GuruLauYuiche),withthehelpofMingchuTulku,hadalsotranslatedit
into Chinese and published by the Secret Vehicle Publications in Hong Kong and
Taiwan.
Anotherimportantandmajorpartofhisworkwastherevision,correctionand
editing of many ancient and modern texts, including the fiftyeight volumes of the
whole of the Canonical Teachings of the Nyingma School (Nyingma Kama), a
venture which he began at the age of 74, just as Jamgon Kongtrul had collected the
Terma teachings. His own private library contains the largest collection of precious
manuscriptsandbooksoutsideofTibet.

5)RinpochesSpreadingoftheDharma
InPemaKd,heestablishedmanynewmonasteriesforbothGelong(ordained
monks) and Ngagpa (Yogis). He regrouped many texts. Nowadays, in this tradition
both the books and the stream of empowerment exist and survive solely due to his
kindness, which is impossible to measure. In Kompo region he reconstructed the
ThadulBuchuLhakhangandclosetoithebuiltanewthemonasteryofZangdokpalri.
He erected anew the tantric center of Lama Ling; at Tso Pema (Rewalsar) he
established a retreat center; at Darjeeling, Tsech Gompa; in Orissa, Dudul Rabten
Ling;andinKalimponghefoundedtheZangdokPalriMonastery.InNorthAmerica
heestablishedmanyDharmacenters,namedYesheNyingpo,aswellasmanyretreat
centers;inEuropeheestablishedDorjeNyingpoinParisandUrgyenSamyeChling
Meditation and Study Center in Dordogne, France. Many other Dharma centers
aroundtheworldwereunderhisguidance.
Whenever he gave teachings in Tibet and India, great teachers like the two
Mindrolings, Trulshik Rinpoche, Chatral Sangye Dorje, and others came to receive
them.Amongallthehighlamastherearenonewhodidntreceiveteachingsfromhim.
They all had great confidence in his realization. So numerous were his disciples that
theycantpossiblybecounted.NyingmapasfromTibet,Bhutan,India,Ladakhandall
aroundtheglobewerehisstudents.
Uniqueinhavingreceivedthetransmissionofalltheexistingteachingsofthe
immensely rich Nyingma tradition, Dudjom Rinpoche was famous in particular as a
great Terton (treasure revealer), whose Termas arenowwidelytaughtandpracticed,

887

and as the leading exponent of Dzogchen. Indeed, he was regarded as the living
embodiment of Guru Rinpoche and His representative in this time. A master of
masters,hewasacknowledgedbytheleadingTibetanLamasaspossessingthegreatest
powerandblessingincommunicatingthenatureofmind,anditwastohimthatthey
sent their students when prepared for this Minddirect transmission. Dudjom
Rinpochewastheteacherofmanyofthemostprominentlamasactivetoday.
As his teachers had prophesized, Rinpoche gave the Rinchen Terdzod
(Treasury of Precious Termas) ten times, Pema Lingpas Pedling Cho Kor three
times, the Kangyur and Nyingma Gyudbum, the Drupwang of Kagyed, Jatson
Podruk, the complete empowerment and transmission of the Nyingma Kama, as
well as teachings according to his own Terma (Dudjom Tersar) tradition, and
innumerableotherimportantteachings.
Dudjom Rinpoches main area of activity was in Central Tibet, where he
maintained the Mindroling tradition, and especially at Pema Choling and his other
seats in the Kongpo and Powo regions of southern Tibet. In Pemakod, Rinpoche
establishedmanynewmonasteriesandtwocollegesforbothGelong(ordainedmonks)
and Ngagpa (yogis). In the Kongpo region, he reconstructed the Thadul Buchu
Lhakhang, and close to it he built anew the monastery of Zangdok Palri. He also
erected anew the tantric centre of Lama Ling. Dudjom Rinpoche became renowned
throughoutTibetforthebrillianceofhisspiritualachievements,forhiscompassionate
Bodhisattvaactivities,aswellasforhisunsurpassedscholarship.
Upon leaving Tibet, Dudjom Rinpoche settled in Kalimpong in India in 1958,
and then in Kathmandu, Nepal in 1975. When the Tibetan culture was at a difficult
time, Rinpoche played a key role in its renaissance among the refugee community,
both through his teachings and his writings. He established a number of vital
communities of practitioners in India and Nepal. At Tsopema (Rewalsar), he
established a retreat centre; at Darjeeling, Rinpoche established Tsechu Gompa; in
Orissa, he founded Dudul Rabten Ling; and in Kalimpong, Rinpoche founded
Zangdok Palri Monastery. Near the Great Stupa at Boudhanath, Nepal, Rinpoche
erected the Dudjom Gompa. He also actively encouraged the study of the Nyingma
traditionattheTibetanInstituteforHigherStudiesinSarnath.
In other parts of the world, Dudjom Rinpoche had also made tremendous
progressinvariousDharmaactivities.HefoundedmanyDharmacentresintheWest,
including Dorje Nyingpo and Orgyen Samye Choling in France, and Yeshe Nyingpo
and Orgyen Cho Dzong intheUnitedStates.Overthelastoneandahalfdecadesof
hislife,DudjomRinpochedevotedmuchofhistimeotteachingintheWestwherehe
has successfully established the Nyingma tradition. In his first worldwide tour in
1972,DudjomRinpochevisitedthecentreofhisChinesespiritualrepresentativeLama
Sonam Chokyi Gyaltsan in Hong Kong, and also visited London at the invitation of
Ven.SogyalRinpoche.

6)RinpochesChildrenandLineageHolders
Kyabje Dudjom Rinpoche, Manifested as a householder with family, married
twice.
His first wife was called Sangyum Kusho Tseten Yudron, and they had
altogethersixchildren,includingtwodaughtersandfoursons.Theireldestdaughter,

888

DechenYudron,isnowinLhasa,TibetandistakingcareofKyabjeDudjomRinpoches
seatLamaLinginKongpo.
Their eldest son Kyabje Dungsay Thinley Norbu Rinpoche, who is himself a
great Nyingma scholar and master like his father. Their second son is Dola Tulku
JigmedChokyiNyimaRinpocheofmainlytheSakyalineage,andheisnowthefather
ofKyabjeDudjomYangsiRinpoche.Theirseconddaughter,PemaYudron,livesnear
DolaRinpocheinQinghai.Theirthirdson,PendeNorbu,whoisalsoatulku,isnow
living in Nepal. Their fourth son, Dorje Palzang, went to school in Beijing in the late
fiftiesbutwasunfortunatelykilledduringtheCulturalRevolution.
Kyabje Dudjom Rinohces second wife is called Sangyum Kusho Rikzin
Wangme, and they had three children, including one son and two daughters. Their
eldest daughter is Chimey Wangmo, and their younger daughter is Tsering Penzom.
TheirsonisShenphenDawaNorbuRinpohcewhoisspreadinghisfathersteachings
inbothEuropeandtheUnitedStates.

7)RinpochesParinirvana
JamgonKongtrulLodroThaye,wholedalifeencompassingtheactivitiesof
onehundredtertons(treasurerevealers),hassaidthatMopaOdThaye(Dudjom
RinpochesfutureincarnationasthelastBuddhaofthisLightAeon)willhavethe
activityofonethousandBuddhas.Thatthisgreatbeingwillperformtheactivityofall
hispreviouslivesandhavemanydisciplesisallduetohisownpowerofBodhicitta
andprayers.AsBuddhaShakyamuni,eventhoughenlightened,performedthe
illusoryactivityofdyingforthebenefitofworldlybeings,likewiseKyabjeDudjom
RinpocheenteredintoMahaparinirvanaonJanuary17,1987.
[This article was written with the acknowledgement of the following persons and articles: Nyoshul
KhenpoJamyangDorjesHistoryoftheDzogchenSecretQuintessence,LifeStoriesoftheVidyadharas
of the Lineage, in Terry Clifford (ed.) (1988) The Lamp of Liberation, pp.15. Gyurme Dorjes His
Holiness Dudjom Rinpoche (19041987) in The Middle Way, Vol. 62, No. 1 (May 1987), pp.2528.
HisHolinessDudjomRinpoche19041987,inVajradhatuSun,Vol.8,No.3(Feb./Mar.,1987),pp.1
3.ThePassingofHisHolinessDudjomRinpoche,inSnowLion,Spring,1987,p.3.Interviewswith
BhakhaTulkuRinpocheinPharping(YangLeshod),Nepalon18thSeptember,1997.]

8)AShortIntroductionoftheDudjomTersarLineagebyYesheThaye
TheGreatTertonDudjomLingpa(18351904)
In general, the Lineage of a Tersar tradition comes from those new
treasures(termas)ofanindividualterton,andshouldincludetheinitiations(wang),
scriptural transmissions (lung), and oral teachings (tri) of all the important practices
andsadhanasofthatparticulartradition.SucharethecaseswiththeChoklingTersar
and the Dudjom Tersar Hence, it is not necessary to include all the writings of the
Terton himself (except those related commentaries on those practices). For example,
the 25 volumes of Kyabje Dudjom Rinpoches Collected Works (Sungbum) include
bothhisTersaraswellashisotherwritings.
The Dudjom Tersar as a Lineage forms a whole system by itself, and thus it
doesnotincludetheworksortermasofotherMasters.However,therearecasesthat
the works and termas of other great Masters are also included simply because of the
realizationsofthetertonhimself,suchasKyabjeDudjomRinpoche,thathefeltittobe
morebeneficialtoallsentientbeingsbyeitherhavingsomeofthelongtermasofother

889

tertonstobecondensed,orbyelaboratingonsomeofthemoreconcisetermasofother
tertons, or both. In any case, the terton himself had done so with a pure intention to
benefit all others through his own realizations. For example, there are two important
practices on the Khandro Thugthig which was written by Kyabje Chadral Rinpoche
that has been included in the Vol.16 of the Dudjom Sungbum by Kyabje Dudjom
Rinpochehimself.KyabjeDudjomRinpochehaddonesowhenhewasstillinLhasa,as
hethoughtthistobemostappropriateandbeneficialtoallsentientbeings.
TerchenDudjomJigdralYesheDorje(19041987)
OneimportantthingthatdifferentiatestheimportantworksofthesegreatMasters,as
compared with thecommentariesonbothsutrasandtantrasbyotherteachers,isthe
fact that these works are the true realizations of these great Masters who had truly
experienced the Dharmata, in order that these works will have the blessings and the
continuity of the Lineage all through its Lineage Holders. Kyabje Chadral Rinpoche
was being appointed by Kyabje Dudjom Rinpoche as his principal DoctrineHolder
(Chodak)oftheDudjomTersarlineage.(PleaserefertotheletterwrittenbyKyabje
Dudjom Rinpoche in appointing Kyabje Chadral Rinpoche as his Vajra Regent, as
recordedinthelifestoryofKyabjeChadralRinpoche.)

TherearefourmajorcyclesintheDudjomTersarofDudjomLingpa,withthe
firstthreeasGongTersandthelastoneasSaTernamely:

(a)TheDagnangYesheDrawacycle(TheWisdomNetsofPureVisions),such
astheTromateachings;

(b) The MahaAti Yoga Zabcho Gongpa Rangdrol cycle (The Profound
Teachings on Naturally Selfliberating Enlightened Visions), such as the teachings of
Chenresig;

(c) The Chonyid Namkhai Longdzo cycle (the Vast Space Treasure from the
WisdomSkyoftheUltimateNature),withteachingsofThekchodandThodgal;and

(d)TheKhandroNyingthigcycle.

There are four major cycles in the Dudjom Tersar of Kyabje Dudjom Jigdral
YesheDorje,whichareallGongTers:

(a)TheTsokyiThugthigcycle,forthepracticesontheouter,inner,secretand
innermostsecretsadhanasoftheLama;

(b)ThePudriRekpungcycle,forthepracticesoftheYidam;

(c) The Khandro Thugthig cycle, for the practices on the outer, inner, secret
andinnermostsecretsadhanasoftheKhandro;and

(d)TheDorjeDrollodcycle.

HereintheDudjomTersarthereisacycleofKhandroNyingthigdiscovered
byDudjomLingpa,whilethereisanothercycleofKhandroThugthigdiscoveredby
Kyabje Dudjom Jigdral Yeshe Dorje. Then, there are two other two cycles of Dorje
Phurba, namely: (i) The Thugdrub Sangwai Gyachan cycle; and (ii) The Thugdrub
Yeshe Nyima cycle, both of which are included in the Khandro Nyingthig cycle of
DudjomLingpa.Atthesametime,thereisthecycleofNamchagPudrirevealedby
DudjomLingpa,andthecycleofPudriRekpungrevealedbyDudjomJigdralYeshe
Dorje,bothareoftheyidamDorjePhurba.

890

KangyurRinpoche
FromRangjungYesheWiki

KangyurRinpoche/LongchenYesheDorje
Atthebeginningofthe1970s,anumberofWesternersdiscoveredaremarkable
Tibetanteacher,KangyurRinpoche,livinginexileinatinyhouseinDarjeeling,India.
Graduallyagroupofpractitionersformedaroundthisastonishingperson.
After his death, his eldest son, Pema Wangyal Rinpoche, invited two great
lineage holders of the Nyingmapa school, Dudjom Rinpoche and Dilgo Khyentse
Rinpoche,toteachintheDordogne,France.Thatwasin1975.
Overtheyearstheywentagainandagain,tosharetheiruniqueknowledgeand
experience with thousands of students from all over the world. 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 threeyear
retreat.
Maitrikara,abranchofChanteloube,existstoupholdthislineageandtradition
intheUK.

891

892

PemaWangyalRinpoche
FromRangjungYesheWiki

PemaWangyalRinpoche

Pema Wangyal Rinpoche, Nyingma master living in Dordogne, France.

Instrumental in bring Vajrayana, Nyingma in particular, to France. Heads the
PadmakaraTranslationGroup.
Tulku Pema Wangyal, Taklung Tsetul (1945present), is the first son of the
Rimey Dzogchen master Kangyur Rinpoche of Riwoche (18931974). He is the main
residentmasterofthe3yearNyingmaparetreatsinDordogne,France,directorofthe
Association du Centre dEtudes de Chanteloube and founder of the Padmakara
TranslationGroup.

893

894

ChagdudTulkuRinpoche
FromWikipedia,thefreeencyclopedia

ChagdudTulkuRinpoche

H.E. Chagdud Tulku Wylie: Lcagsmdud) Rinpoche (19302002) was a

renowned teacher of the Nyingma school of Tibetan Vajrayana Buddhism. He was
renowned in the West for his teachings, and also for his melodic chanting voice, his
artistryasasculptorandpainter,hislimitlesscompassion,andhissenseofhumor.
He was the source of treasured Nyingma lineage transmissions for the
thousands of people whom he taught in North and South America, Asia, Australia,
andEurope.
H.E. Chagdud Tulku Rinpoche was the fourteenth recognized Chagdud
incarnation. Chagdud means iron knot, and is said to derive from one Sherab
Gyaltsan,thefirstChagdudincarnation,whofoldedanironswordintoaknotwithhis
barehands.
This feat deeply impressed the emperor of Mongolia and inspired him to
shower honors on Chagdud. Chagdud Tulku Rinpoche demonstrated the same
extraordinarypowerseveraltimesinhisyouthwhenhecompressedstoutswordsinto
folds.

Contents:
1)Earlylife
2)LifeinExilefromTibet
3)LifeintheWest

895

1)Earlylife
He was born in the Tromtar region of Kham eastern Tibet in 1930. His father
wasSeraKharpo,whowasactuallyalamaintheGelugpasect.HismotherwasDawa
Drolma,whowaswidelyconsideredtobeanemanationofTara,andhadaprofound
influenceonhersonsspirituallife.
Bythetimehewasthreeyearsoldhewasrecognizedastheincarnationofthe
previous Chagdud Tulku, and soon thereafter traveled to Temphel Gonpa, a
monasteryabouttwoorthreedaysbyhorsebackfromTromtar.Asherecountsinhis
autobiography,TheLordOfTheDance:
For the next seven years, until I went into three year retreat at the age of
eleven,mylifewouldalternatebetweenperiodsofstrictdisciplineinwhichmyevery
move would be under the surveillance of my tutors and interludes in which my
suppressed energies would explode. Throughout, I had many visions, many
clairvoyant experiences, many extraordinary dreams, and within these, I sometimes
hadglimpsesofabsoluteopenawareness.
After this retreat he received numerous teachings, empowerments, and oral
transmissions,fromvariousspiritualmasters.Oneofthem,SechenRabjamRinpoche,
toldhimthatTarameditationwouldbeoneofhismajorpractices.
In 1945 shortly after completing his first three year retreat he went to see His
HolinessDzongsarKhyentseChokyiLodro.FromChkyiLodrRinpochehereceived
theRinchenTangyudempowerments,andcaughthisfirstglimpseofDilgoKhyentse
Rinpoche,whowasattendingtheempowerments.By1946heenteredhissecondthree
yearretreat,thistimeundertheguidanceoftheTromgeTrungpaRinpoche.Nearthe
conclusionofthisretreat,thedeathofTromgeTrungpaforcedhimtoleavebeforeits
completion.HethenreturnedtoChagdudGompainNyagrong,andafterstayingthere
forawhile,proceededonapilgrimagetoLhasawithanentourageofmonks.Hethen
didanextendedretreatatSamye,themonasterybuiltbyGuruPadmasambhava,and
afterwards attended empowerments given by H.H. Dudjom Rinpoche,who would
becomeamainteacheraswellasasourceofspiritualinspirationforhim.
Afterthisin1957hestayedforayearinLhasa,Tibet,inthesamehouseholdas
KhenpoDorje,whomheregardedashisrootlama.
During 1958, his last year in Tibet, Chagdud Tulku was advised to marry in
orderthathewouldhaveacompanionandhelperintheunsettledtimestocome.He
laterwedKarmaDrolma,thedaughterofawealthylandownerinKongpo.Lateronin
exile in India, they would have a son and a daughter, Jigme Tromge Rinpoche and
DawaLhamoTromge.

2)LifeinExilefromTibet
Following Tibets invasion by China in 1959, Chagdud Tulku escaped along
with Khenpo Dorje to India, after enduring hunger, and many close calls, where it
lookedliketheywouldnotmakeitout.HisroutetookhimthroughPadmaKodregion
of Tibet, and his party cameoutfromthereintotheNagalandareaofIndia.InIndia
Rinpoche lived in a number of Tibetan refugee resettlement camps Kalimpong,
Orissa, Dalhousie, Bir, and Delhi. He practiced Tibetan medicine, and was much in

896

demand as his fellow refugees had trouble coping with the heat, and subtropical
diseasesfoundinIndia.
AyearortwoafterhisarrivalinIndia,RinpocheenteredaretreatinTsoPema,
alakesacredtoGuruRinpoche,locatednearthecityofMandiinHimachalPradesh.
At this location he met Jangchub Dorje, a primary disciple of Apong Terton and a
lineageholderofthisgreattreasurerevealersRedTaracycle.JangchubDorjegavehim
empowermentsfortheRedTaracycle,andthenhereenteredintoretreatandsignsof
accomplishment inthepracticescameveryswiftly. Later,whenhebeganteachingin
theWest,RedTaraSadhanawouldbecomethemeditationmostextensivelypracticed
byhisWesternstudents.
While he was living in Bir, circumstances there gradually led to an
estrangementwithKarmaDrolma,andeventuallytheyseparated.
AftergivingateachinginKuluManali,theDalaiLamaextendedaninvitation
forRinpochetogototheUnitedStatesandteach,contingentuponhimgettingavisa.
ItwasatthistimethathemovedtoDelhi,andlivedinMajnukatilla,aTibetanCamp
onthebanksoftheJamunariver.Theprocessoftryingtogetavisawentonforthree
years, and was ultimately unsuccessful. During this time period he met his first
Western students, but he also caught malaria and nearly died, and was saved by an
Indiandoctorwhofinallymadethecorrectdiagnosisofwhatwasailinghim.
In the fall of 1977 empowerment cycles were given in Kathmandu, Nepal by
H.H.DudjomRinpocheinordertopropagatethesacredlineagestoanewgeneration.
ChagdudTulkudecidedtotravelthereinordertoreceivealltheempowermentsofthe
DudjomtreasuresfromDudjomRinpoche.Hundredsoftulkus,scholars,yogisandlay
practitioners gathered at Tulku Urgyen Rinpoches monastery for these
empowerments.Abouthisexperiencehesaysthisinhisautobiography:
During my stay in Nepal I received empowerments and oral
transmissions for all the treasures he had discovered in this life and in
hispreviouslifeasDudjomLingpa.Itwasawealthofpracticeswhose
splendorisunsurpassed,anddeepwithinmeIformedtheaspirationto
offerthistransmissiontoothersthroughempowermentandteaching.
WhileattendingthemChagdudTulkumetanolderlamafromWesternTibet,
Lama Ladakh Nono, who was known for doing mirror divinations. He subsequently
didamirrordivinationforChagdudandtoldhimheshouldgototheWestandbenefit
manypeopletherebyteachingtheDharma.HealsopredictedthataWesternwoman
wouldcomeintohislifeandthatthiswouldbegood.
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.Itwaswhileattendingoneoftheseempowerments,thataWesternwoman,
JaneDedman,approachedChagdudRinpochewiththeofferingofawhitescarfanda
jar of honey. Afterwards he invited her to lunch, and shortly after this he gave her
someteachings.Amonthorsolaterheacceptedheroffertoserveashisattendantin
retreat after the empowerments. This retreat lasted for several months, after which
DudjomRinpocheamongotherthingssuggestedChagdudgotoAmericatoteach.

897

3)LifeintheWest
AftermanymonthsofwaitinghewasfinallygrantedavisaandlandedinSan
Francisco on Oct. 24, 1979. Shortly after this, he married Jane in South Lake Tahoe,
California. The early years of his teaching in the Americas was spent in Eugene, and
CottageGrove,Oregon.In1983,attherequestofhisstudents,heestablishedChagdud
Gonpa Foundation. He soon ordained his first lama, a Western woman named Inge
Sandvoss,asLamaYesheZangmo.
Additionally in the time period of 1980 through 1987 he gave manyteachings
and invited many other renowned Lamas such as Dudjom Rinpoche, Tulku Urgyen
Rinpoche,KaluRinpoche,andKyabjePenorRinpochetoOregonwheretheybestowed
manyempowermentsandteachings.HealsohelpedsetupPadmaPublicationswhich
eventually published his two books: The Lord of the Dance, and Gates to Buddhist
Practice. Padma Publications also, with the assistance of Richard Baron began the
monumental task of translating from Tibetan into English, Longchenpas Seven
Treasuries,ofwhichthreevolumeshavebeenpublishedtodate.
In1987hereturnedtoTibetforthefirsttimesince1959.HetraveledtoKham,
visiting the three monasteries of his youth ,and actually bestowed empowerments to
themonasticstaffthere.Hisson,JigmeTromgeRinpoche,traveledwithhimtoTibet
andthenextyearimmigratedtotheUnitedStates,enteringathreeyearretreatafew
months after his arrival. Then in 1988 after land was acquired in the Trinity Alps of
NorthernCalifornia,themainseatofChagdudGonpaFoundationwascreatedthereas
RigzinLing.
It was here that Chagdud Tulku offered the empowerments and oral
transmissionsoftheDudjomTreasuresin1991,andseveralyearslater,ofthesupreme
Dzogchencycle,NyingthigYabzhi.
In 1992 he received an invitation to teach in Brazil and he would become a
pioneerinsofarasspreadingtheDharmainSouthAmerica.Throughoutthe1990she
maintainedanextensiveteachingschedule,putmanyofhisseniorstudentsintothree
year retreats, and helped to establish many Chagdud Gonpa centers throughout the
Western Hemisphere. These include, more than 38 Dharma centers under Chagdud
Tulkus supervision and inspiration, in America, Brazil, Chile, Uruguay, Switzerland
andAustralia.ThebestknownareRigzinLinginJunctionCity,CaliforniaandKhadro
Ling,hismaincenterinTrsCoroas,Brazil.
In all his teachings he was known for stressing pure motivation in doing
spiritual practice. He once wrote, In the course of my Buddhist training, I have
received teachings on many philosophical topics and meditative methods. Of all
teachings,Ifindnonemoreimportantthanpuremotivation.IfIhadtoleaveonlyone
legacy to my students, it would be the wisdom of pure motivation. If I were to be
knownbyonetitle,itwouldbethemotivationlama.(Chagdud,1992)
In this context pure motivation means the cultivation of bodhicitta, which is
theenlightenedintentofdoingpracticeforthebenefitofoneself,andallothersentient
beings.
In1995hemovedtoKhadroLing,inRoGrandedoSul,Brazil,anditbecame
themainseatofhisDharmicactivities,fortherestofhislife.In1996thefirstBrazilian
Dzogchen retreat took place at Khadro Ling and a large Guru Rinpoche statue was

898

createdthere.Inthenextfewyears,hetraveledinSouthAmerica,givingteachingsin
Uruguay, Argentina, and Chile, in addition to different parts of Brazil. He also
continued to travel to his centers in the United States, and made frequent visits to
Nepal, a return to Chagdud Gompa in eastern Tibet and a visit to mainland China.
During this same time period, in addition to leading Drubchens and month long
Dzogchen retreats, he also trained his students in the sacred arts of sculpture and
painting,aswellasritualdance,chanting,andmusic.
In1998,constructionbeganonthelhakhang(temple)ofKhadroLing.InJuly
1998,theempowermentsoftheTakshamTreasureswerebestowedbyTertonNamkhai
Drimed in the still incomplete temple. This temple was followed by an enormous
prayer wheel project, perhaps the largest in the Western Hemisphere, then eight
magnificent stupas, and a monumental statue of Akshobhya Buddha. In the same
period, in Parping, Nepal, Rinpoche built a new retreat center where eight people
begantrainingaccordingtotheKathogtraditionunderKyabjeGetseTulku.
WhileChagdudRinpochekeptupatremendousamountofDharmicactvity,in
thelastfewyearsofhislifehewassomewhatsloweddownbydiabetes,andin1997,
heenteredaclinicandwasdiagnosedwithaseriousheartcondition.Inthelastyearof
his life Rinpoches body began to sabotage his outer activities. He tired more easily,
andtravelbecamedifficult.In2002,hecancelledatriptotheUnitedStates,whichhad
beenscheduledforOctober,andinsteadenteredstrictretreat.
In the last week of his life, he concluded this retreat on Tuesday, November
12th,workedwithastudentartisttocompleteastatueofAmitabha,talkedwithmany
of his students, and led a training in phowa (transference of consciousness at the
moment of death) for more than two hundred people. He continued teaching with
great vigor until about 9 pm on Saturday night November 16th. Then on Sunday
morning of the 17th, at about 4:15 a.m., Brazilian daylight time, he suffered massive
heartfailurewhilesittingupinbed.
After this Rinpoche remained in a state of meditation for almost six full days.
Theabilitytoremaininmeditationafterthebreathstopsisknownas(thugdam).His
sonJigmeTromgeRinpochedescribedthisinareleasetotheBrazilianpress:
Afterhislastbreath,myfatherremainedinastateofmeditationforalmostsix
full days that prevented the usual deterioration of his body. The ability to
remaininastateofmeditationafterthebreathstopsiswellknownamonggreat
Tibetan masters, but circumstances have rarely allowed it to occur in the
West.Chagdud Rinpoche remained sitting in a natural, lifelike meditation
posture, with little visible change of color or expression. During that time, no
onetouchedhisbody.
Untilthesixthday,Friday,November22rd,Rinpocheshowednophysicalsigns
thathismeditationhadended.Intheinterimwewereinconstantconsultation
with a lawyer and other officials about local customs and regulations. Friday
midday, his meditation ended and his mind separated from his body. Within
hours,hisappearancechanged.Hetookonthesignstypicalofthoseoccurring
withinthefirst24hoursofdeath.
Afterwards his ku dun (the physical body) was flown to Kathmandu, Nepal,
and then to the retreat center in Parping. During the fortynine days that followed,
Getse Tulku Rinpoche and Jigme Tromge Rinpoche led ceremonies in Parping, to

899

purify inauspicious circumstances to Rinpoches rebirth and to generate great merit

throughofferingsandpractice.
A year later on the full moon of December 8, 2003, Rinpoches cremation was
held on Jigme Rinpoches land in Parping, with Kyabje Mogtza Rinpoche, one of the
highest lamas of Kathog Gonpa, serving as Vajra Master. Hundreds of Rinpoches
studentsgathered,tomournthelossofhisdirectphysicalpresence,andmadeprayers
andofferingsforhiseventualrebirth.
His wife Chagdud Khadro and his son Jigme Tromge Rinpoche continue to
teachandcarryonChagdudsmanyprojectsandpractices.

900

H.E.ChagdudTulkuRinpoche
http://www.chagdud.org

H.E.ChagdudTulkuRinpoche19302002

H. E. Chagdud Tulku Rinpoche (19302002) belongs to the last generation of

teacherstohavebeenfullytrainedinTibetinthevastwealthofVajrayanateachings
andmethods.Heheldsuperbteachinglineages,primarilyintheNyingmatraditionof
Tibetan Vajrayana, which he taught unceasingly throughout his life. The main
emphasisinwhateverhetaughtwaspuremotivation.
After the Communist conquest of Tibet in 1959, Rinpoche went into exile in
India and Nepal. During the next twenty years, in various refugee camps and
settlements, Rinpoche served as lama who administered to the refugees spiritual
needs, as a camp leader who organized work projects, and as a physician Tibetan
medicine.
Rinpoche traveled to the United States in 1979. The combination of his warm
personality, his depth of knowledge, and his meditative realization magnetized
thousands of students. His tireless teachings led him to Europe, Russia,Korea,Hong
Kong,Australia,andSouthAmerica.
He resettled in Brazil in 1995 after successfully establishing numerous centers
andmeditationgroupsintheUnitedStatesandotherplaces.Inordertomaintainhis
lineageteachings,heordainedanumberofhisWesternstudentsasteachersandgave
themspecificauthorizationstoteach.
Rinpoches work is maintained by Chagdud Gonpa Foundation in North
America, by Chagdud Gonpa Brasil, and by Chagdud Gonpa Hispanoamerica in
SpanishspeakingLatinAmerica.TheMahakarunaFoundationadministerssupportfor
ChagdudGonpaandassociatedmonasteriesinTibetandNepal.

901

902

SogyalRinpoche
FromRangjungYesheWiki

SogyalRinpoche

Sogyal Rinpoche Born in Kham in Eastern Tibet, Sogyal Rinpoche was

recognized as the incarnation of Lerab Lingpa Tertn Sogyal, a teacher to the
Thirteenth Dalai Lama, by Jamyang Khyentse Chkyi Lodr, one of the most
outstandingspiritualmastersofthetwentiethcentury.JamyangKhyentsesupervised
Rinpochestrainingandraisedhimlikehisownson.
In 1971, Rinpoche went to England where he received a Western education,
studying Comparative Religion at Cambridge University. He went on to study with
many other great masters, of all schools of Tibetan Buddhism, serving as their
translatorandaide.
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, Sogyal
Rinpocheisoneofthemostrenownedteachersofourtime.Heisalsotheauthorofthe
highlyacclaimed and ground breaking book, The Tibetan Book of Living and Dying.
Two million copies of this spiritual classic have been sold in 29 languages and 56
countries. It has been adopted by colleges, groupsandinstitutions,bothmedicaland
religious,andisusedextensivelybynurses,doctorsandhealthcareprofessionals.
Rinpoche is also the founder and spiritual director of Rigpa, an international
networkof106Buddhistcentresandgroupsin23countriesaroundtheworld.Hehas
been teaching for over 30 years and continues to travel widely in Europe, America,
Australia,andAsia,addressingthousandsofpeopleonhisretreatsandteachingtours.

903

904

LerabLingpaTertnSogyal
FromRangjungYesheWiki

TertnSogyalLerabLingpa

Tertn Sogyal Lerab Lingpa (gter ston bsod rgyal las rab gling pa 18561926).
The great tertn Lerab Lingpa Trinl Thay Tsal, or Tertn Sogyal, was the body
emanation of Nanam Dorje Dudjom, the speech emanation of Vajravarahi and the
mindemanationofGuruPadmasambhava.HewasbornintheyearoftheFireDragon
ofthefourteenthcalendricalcycle(1856)inUpperNyaronginKham.
Hequicklylearnedtoreadandwrite,andreceivedteachingsfromNyalaPema
DuddulandfromPatrulRinpocheandKhenpoPemaVajraatDzogchenMonastery.
From the age of 13 to 18, he stayed in retreat. During this time he saw many
thingsdirectlythroughthepowerofhisclairvoyance.Whilstinretreat,hedeciphered
atermainthecodedscriptofYesheTsogyal.Aftertheretreat,hetravelledtoKathok
with Lama Sonam Thay and others and received empowerments from Tenp
GyaltsenandothertransmissionsfromKathokGetsTulku.LaterhewenttoDzahka
SangakRabtenLingandreceivedinstructionsonthepreliminariesandmainpractice
of Longsal Nyingpo from Choktrul Rinpoche Kunzang Namgyal. He then went to
receive instruction on the Longchen Nyingthig from Patrul Rinpoches disciple,
Nyoshul Lungtok Tenp Nyima. Later, he received detailed teachings on the
GuhyagarbhaTantrafromMiphamRinpocheforaperiodofseveralmonths.
IntheMaleEarthMouseyear(1888),hemettheThirteenthDalaiLamaforthe
first time in Lhasa. They went on to meet several more times, and the Dalai Lama
becameoneofhismainstudentsandDharmaheirs.In1895herevealedthetermaof
Yang Nying Pudri together with Jamgon Kongtrul. In time, this Vajrakilaya practice
becameoneoftheregularpracticesoftheDalaiLamasownmonastery,Namgyal,and
HisHolinesscomposedamanualforpractisingitasadrupchen.
HereturnedtoLhasaseveralmoretimesinthefollowingyears,andtravelled
widely, revealing more termas including Tendrel Nyesel, Dispelling Flaws in

905

Interdependence, which became one of the most widely practised among his
revelations.
IntheyearoftheWoodMouse(1924)heofferedtheremainderofhistermasto
Dodrupchen Jikme Tenpe Nyima. At the end of their meeting the two masters
exchangedwhitescarves,somethingtheyhadneverdonebefore,andtheneachsaid,I
willseeyouagaininthepureland.
During the Wood Ox (1925), he reconcealedallthosetermaswhichremained
incompleteandmadeaspirationstomeetwiththemagaininfuture.Finally,thegreat
tertndisplayedthesignsofpassingintonirvanaonthetenthdayofthefirstmonthof
theyearoftheFireTiger(1926).
He was one of the most prolific tertns in history, his collected terma
revelationsfillingalmosttwentyvolumes.Severalofhisoriginalwrittenworks,most
notablyhiscommentaryontheChetsunNyingthig,havealsosurvived.

906

SakyaTrizin
FromWikipedia,thefreeencyclopedia

SakyaTrizin

Name:
Birth:
School:

HisHolinessNgawangKunga,the41stSakyaTrizin
September7,1945 Shigatse,Tibet
Sakya

SakyaTrizinistheheadoftheSakyaschoolofTibetanBuddhism
ThespiritualleadershipoftheSakyaschooliscontrolledbythedescendantsof
theKhnfamily,whoaround750,[1]whenKhnJekundagwasaministerofTrisong
Detsen,gotintocontactwithBuddhismandwhoweretaughtbyPadmasambhava.[2]
ThefamilywereviceroysoftheTsangprovinceofTibetatthetime.Aftertheyreceived
the teaching of masters like Sachen Kunga Nyingpo, they starting spreading the
teaching throughout their territories from 1073 onwards.[2] After the Dalai Lamas
asserted their rule over Central Tibet, they started to focus on Buddhism only. The
leadershippassesfromfathertooldestsoncontrarytotheotherschools.
ThecurrentSakyaTrizinisthe41stSakyaTrizin.Becausetheleadershippasses
fromfathertoson,thecouplewantedason,howevertheirfirstsonpassedawayasa
childandthustheirwishremainedunfulfilledformostoftheirlives.Thefamilymade
apilgrimagetoKailash,Nepal,andLhasaandaskedNgagloRinpoche,agreatmaster,
to perform rituals for them to ensure that the lineage would not disappear.[3] Their
wishfinallycametrue.
OnSeptember7,1945asonwasborninalittlevillagenearShigatse,Tibetand
was called Ayu Vajra. After his first initiation he received his full name: Ngawang
Kunga Tegchen Palbar Samphel Wanggi Gyalpo which is generally shortened to
NgawangKunga.[4]Hehasanoldersister,JetsunKushokChimeyLuding,wholives
in Vancouver, Canada and travels round the world giving Buddhist teachings and is
regardedasamaster.[5]

907

Hismotherdiedwhenhewasonlythreeandhisfatherdiedtwoyearslaterand
thereforehewasraisedbyhisauntTrinleyPaljorZangmo.[4]WhenNgawangKunga
was five years old, he was send to the monastry and in 1951, during a pilgrimage to
Lhasa, he was crowned Sakya Trizin by Tenzin Gyatso, the fourteenth Dalai Lama.
AftercontinuinghisstudiesinLhasa,hewasformallyappointedspiritualleaderofthe
schoolin1959,attheageoffourteen,becauseofthepoliticalconditioninTibet.Soon
afterNgawangKungahadtoescapetoIndia.
In1960NgawangKungamovedtoDarjeelingwerehecontinuedhiseducation
andin1964hefoundednewheadquartersinRajpur,IndiafortheSakyaschool.In1974
hemarriedDagmoKushoTashiLhakeeandinthesameyearhisfirstson,RatnaVajra,
wasborn.AnewmainmonestryoftheSakya,ThubtenNamgyalLing,wasopenedin
1980inPuruwala,HimachalPradesh.

908

HisHolinessSakyaTrizin
http://sakyaonline.tripod.com

SakyaTrizin

Ashortbiography
The Khn family, to which His Holiness Sakya Trizin belongs, has a long
historythatextendsbackmorethan1400yearstopreBuddhistTibet.TheSakyaKhn
familysancestorswereTheGodsoftheRealmofClearLightandsothefamilywas
knownasLhaRigorTheCelestialRace.Later,whentheysubjugatedtheRakshas,
theywerecalledTheImmaculateKhnGyiDhungorTheFamilyofConquerors.
In the later eleventh century when they established the Sakyapa Order of Tibetan
Buddhism,theywerecalledTheSakyapaLineage.
In more recent times they became known as The Dolma Phodrang or The
Tara Palace Lineage, as their palace was next to the Turquoise Tara Shrine at the
SakyamonasteryinTibet.FromtheadventoftheKhnraceuntilnow,manyfamous
masters have appeared without interruption in this illustrious lineage, including the
fivegreatfoundersoftheSakyapaOrder.
Vajradhara Ngawang Conga Rinchen, the previous head of the Sakya Dolma
Phodrang, and Sonam Drolkar, the sister of a renowned minister of the Tibetan
government had four childrentogether.Theeldest,adaughterwhosenameisJetsun
ChimeThrinleywasbornin1938andcurrentlylivesandteachesinCanada.Thenext
bornwereasonanddaughterwhobothpassedawayininfancy.
Their youngest son, the present Sakya Trizin, was born in the Sixteenth
Rabjong* in the year of The Wood Bird on the first day of the eightmonth which is
September7th,1945.HewasbornattheSakyaPalaceofTsedong.
Immediately after his birth, profound rituals were performed to increase his
wisdom, including tracing the letter Dhih on his tongue. Many auspicious signs
occurredonthedayofhisbirth.Arainbowtentappearedabovethepalaceandmilk
collectedfromonehundreddifferentDris(femaleyaks)wereofferedtothepalaceas

909

wellasastatueofGuruPadmasambhava.Whilehewasaninfant,hisnamewasAyu
Vajra.Later,whenhisfathergavehimhisfirstmajorinitiationofTheNineDeitiesof
Amitayus,hewasgivenhispresentnameNgawangKungaThegchenPalberThrinley
SamphelWangyiGyalpo.
WhenthefamilyreturnedtothemainSakyamonasterythenextyeartherewas
anextensivecelebrationoftheanniversaryofhisbirth.Hereceivedthemajorinitiation
ofVajrakilayaandmanyotherprofoundteachingsfromhisfather.Bothparentsdied
whileHisHolinesswasstillyoungsohismaternalaunt,ThrinleyPaljorSangmo,with
great kindness, took extremely good care of him. She appointed Jamphel Ponlop
Kunga Gyaltsen as his first tutor and from him he learned the fundamental of the
Tibetanreading,writing,memorizationandtherecitationofbasicprayers.Helearned
chanting,music,ritualdancing,mudrasandothersubjectsfromhisjuniortutorKunga
Tsewang.
After completion of these studies, a great celebration was held in which the
Sakya Trizin officially entered both the Mahayana and Vajrayana monasteries to
perform the traditional Sakya ceremonies. When His Holiness finished his studies at
the Sakya Monasteries, he went to receive teachings at the Ngor EWam monastery.
There, at the age of five, he received The Common and Uncommon Lamdre and
manyotherprofoundteachings,bestoweduponhimbyhismainrootguruthegreat
Ngorabbot,VajradharaNgawangLodroeZhenphenNyingpo.
In1951theSakyaTrizinmadeapilgrimagetoLhasa.There,attheageofsix,he
wasdesignatedthethroneholderoftheSakyaOrderbyHisHolinesstheDalaiLama.
Accordingly, the next year a preliminary enthronement ceremony was performed in
whichheacceptedtheofficialsealsoftheofficeoftheSakyaTrizin.
The following year from Ngawang Zhenphen Nyingpos regent, Ngawang
TenzinNyingpo,HisHolinessreceivedtheinitiationandreadingtransmissionofThe
collection of Dharanas. From Lama Ngawang Lodroe Rinpoche, he received the
initiationsandprofoundoralinstructionsoftheThreeRedDeities,ThreeVajraYoginis
andthetwomainProtectorsoftheSakyaOrder.
At the age of eleven he made another pilgrimage to Lhasa during which he
receivedDharmainstructionsinthePotalafromHisHolinesstheDalaiLama.There,
beforealargeaudience,hegaveanextensiveexplanationoftheMandalaofferingdue
to which his wisdom came to be proclaimed throughout Tibet. During this period,
from Jamyang Khyentse Choekyi Lodroe, he received many tantric initiations and
teachingsaccordingtotheSakyatraditionaswellastheteachingsandinitiationsofthe
Dzogchen Lineage. In 1957, he received the Lamdre again, this time from the great
abbot Vajradhara Jamphel Sangpo, according to the tradition of the Khn Lineage
Transmission.
In1959,attheageoffourteen,hewasformallyenthronedastheSakyaTrizin,
beginning with a seven day Mahakala ritual followed by an elaborate three day
enthronementceremonyduringwhichrepresentativesofHisHolinesstheDalaiLama
andtheTibetanGovernmentwereinattendance.Laterthatyear,duetochangeinthe
political situation of Tibet, His Holiness along with some of his attendants moved to
India.
The next year, His Holiness established the Ghoom Monastery in Darjeeling
andSaNgorChoetsoginGangtokandthusbeganhistaskofreassemblingtheSangha.

910

On many different occasions in Tibet, as well as in India, His Holiness received

extensive philosophical teaching in Logic, Abhidharma, Pragna Paramita and The
Clarification of the Three Vows from many great scholars like the abbots Dosep
Thupten,TritsoRinchenandSerjongAppey.Fromthelastofthem,healsoreceiveda
thorough and detailed explanation of The Hevajra Root Tantra and many related
teachings.
From one of the four Ngor abbots, Phendhe Khen Rinpoche, he received the
initiationandexplanationofTheYamantakaintheRaLotsawatraditionaswellasThe
CollectedWritingsofNgorchenKhonchogLhundrub.In1964,Heundertookthetask
ofreestablishingthemainseatofSakyaOrderinRajpur,UttarPradesh,India.In1968
in order to benefit the lay followers of the Sakya Order, he established the Tibetan
settlementinPuruwalainHimachalPradesh,India.
Duringtheyears1971and72,hereceivedtheinitiationsfromTheCollection
ofAllTantras,TheCollectedWritingofNgorchenKungaSangpo,TheUncommon
Lamdre from the Tsarpa Tradition and The One Hundred Teachings of the Jonang
TraditionfromChogyeTrichenRinpocheNgawangKhyenrabLegsheyGyatso.
In1974,tomaintaintheunbrokenlineageofKhnfamily,HisHolinessmarried
DagmoKushoTashiLhakyi,thedaughterofaministerofthekingofDege.Thatyear
was highlighted by the auspicious birth of their elder son Ratna Vajra. In 1978, he
receivedthecompletereadingtransmissionofTheCollectedWorksoftheFiveGreat
FoundersofSakyapaTraditionandTheCollectedTantricWorksoftheOmniscient
TeacherGorampafromtheLordofRefugeDeschungRinpoche.In1979,hisyounger
son Gyana Vajra was born. The following Year, His Holiness performed the opening
ceremony of the main Sakya monastery Thupten Namgyal Ling in Puruwala,
HimachalPradesh.
Inordertopromotehighereducationandextensivephilosophicaltrainingand
to maintain the living transmission of the Sakyapa teachings and commentaries, His
Holiness requested his own tutor, the most venerable Khenpo Appey Rinpoche, to
establishtheSakyaCollegeandtobetheDeanofthecollege.Throughhishardwork
andvastwisdom,theSakyaCollegewasestablishedin1972.
Sincethen,thecollegehasproducedmonkswithexceptionalscholasticvirtues
andcaliberwhohadcomefromvariousmonasteries.Atthecollegetheyreceivedhigh
quality and in depth instructions in Tantra, Sutra and other common subjects. After
graduation,theyhavereturnedtotheirrespectivemonasteriesor,asassignedbyHis
Holiness, to serve in various capacities within the Sakya Order. Thus, they have
contributed greatly to the spread of this glorious tradition all over the world and
benefited many sentient beings. Through establishment of the Sakya College, His
HolinesshasrevitalizedboththesutricandtantrictraditionsoftheTibetanBuddhism
and ensured the continuity of a new generation of well trained teachers and
practitioners.
Until now, His Holiness has performed major and minor retreats of twenty
deitiesoftheSakyaLineage.Fromaveryyoungagehehasundertakenmanyretreats
and has given many initiations such as The Upper and The Lower Initiations of
Vajrakilaya.SincehisarrivalinIndia,hehasgivenTheCommonLamdreonfour
occasions and The Uncommon Lamdre once. In addition, he was bestowed The
Common Lamdre four times and The Uncommon Lamdre twice overseas.

911

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.
ForthebenefitofthosewhowishtostudyLordBuddhasdoctrine,HisHolinesshas
turned the wheel of Dharma all over the world. So far, he has given teachings in
America, Australia, Canada, England, Estonia, France, Germany, Hungary, Hong
Kong, India, Indonesia, Italy, Japan, Malaysia, Monaco, Mongolia, Nepal, New
Zealand,Russia,Singapore,Spain,Sweden,SwitzerlandandThailand.
To all of his fortunate disciples, he has extended his infinite compassion and
wisdom. This is evident in the books he has written. Until the present day, he has
written two volumes containing the detailed list of all the teachings he has received
fromvariousmastersandanothervolumeenumeratingtheworksofthegreatmasters
of the Sakyapa Order. He has also written an autobiography of two volumes and
anotherinabriefversion.HehaswrittenprofoundlyupontheBirwapasGuruYoga
Puja and many other ritual texts and composed dedication prayers as well as many
other short verses. To preserve an unbroken lineage of teachings and the tradition of
theKhnfamily,hehasensuredthathistwosonsarereceivinganextensiveeducation
oftheBuddhaDharma.
Inshort,HisHolinessSakyaTrizinupholdstheentireBuddhistdoctrinesand
hasspreaditfarandwidethroughouttheworld.Hehasbeenanunfailingsourceof
wisdomandcompassionforallofhisDharmastudents.Mostofthetimewhenheis
notonateachingtourandwhenheisnotengagedinotherreligiouscommitments,he
lives in Rajpur, Dehradun, at the Sakya Dolma Phodrang, and extends his infinite
compassionandblessingstoastreamofdevoteeeveryday.

*Sixtyyearscycle

912

HisHolinessSakyaTrizin
http://www.simhas.org

HisHolinessSakyaTrizin

HisHolinessSakyaTrizinNgawangKungawasborninTsedongnearShigatse
in the Sixteenth Rabjong cycle, in the year of The Wood Bird, on first of the eighth
Tibetanmonth(September7,1945).
Sakya Trizin means The Throneholder of Sakya. His Holiness is the 41st
PatriarchoftheSakyatradition,oneofthefourmajortraditionsofTibetanBuddhism.
TheSakyalineageisoftencloselyrelatedtoManjushri(theyouthfulprinceknownas
thebodhisattvaofwisdom)
Ngawang Kunga Rinchen, the previous head of the Dolma Phodrang, and
SonamDrolkar,thesisterofarenownedministeroftheTibetangovernment,hadfour
children. The eldest, a daughter whose name is Jetsunma Chime Luding, currently
livesandteachesinCanada.Thenextbornwereasonanddaughterwhopassedaway
ininfancy.
HisHolinessSakyaTrizinremarked,Forthesakeofhavingason,myparents
went on a pilgrimage to Mount Kailash, to Nepal, to Lhasa and to South Tibet, but
therewasneveranysignthatasonmightbeborn.Theyhadgivenupallhopewhen
they reached Nalanda Monastery, an important Sakya monastery north ofLhasaand
toldthemonasterysabbotsofthis.Theleaderswereshockedandveryworried,asour
family lineage, the Dolma Palace line, held the tradition of the most esoteric Sakya
teachings and moreover, most of the heads of the monastery had received these
teachings from my grandfather, so to them, the continuation of our family was most
important.
Theyurgedmyparentsnottogiveuphope,andmoreovertheygaveuponeof
their best teachers, Lama Ngawang Lodro Rinchen, so that he could travel with my
parents. This was something of a loss to the monastery, but he was a very powerful

913

Lama who could perform all the different rituals, and in particular, his prayers had
caused children to be born to women who had been unable to have children before.
After his he always travelled with my father, and together they performed many
rituals and prayed for a son to be born. At last it became clear that the prayers had
been answered and my parents halted at Tsedong, a small, pleasant town near
Shigatse. It had been decided that it was a good place for a child to be born, partly
perhaps for its reputation as the birthplace of many great Sakya teachers such as
NgachangChenpoNgawangKungaRinchen.Infact,Iwasborninthesameroomas
NgachangChenpo.Afurtherproblemarose:asuccessionofastrologicallyinauspicious
days.Asmyparentswantedmetobebornonanauspiciousday,manymoreprayers
weresaid.AndIwasnotbornonabadday:Iwasbornonthefirstdayoftheeighth
Tibetan month, which was considered quite good. It is said that rainbows were seen
over our house, and that an image of Guru Rinpoche was then offered to my father,
whichweregoodsigns,butofcourse,Ididntknowanythingofthis.
ImmediatelyafterSakyaTrizinwasborn,birth,thesacredsyllableletterDhih
(the letter of Manjushri) was written on his tongue with a special nectar made of
saffronandmanyotherthings.Whilehewasaninfant,hisnamewasAyuVajra.Later,
whenhisfathergavehimhisfirstmajorinitiationofTheNineDeitiesofAmitayushe
was given his present name Ngawang Kunga Thegchen Palber Thrinley Samphel
Wangyi Gyalpo. When the family returned to the main Sakya monastery the next
year,therewasanextensivecelebrationoftheanniversaryofhisbirth.
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
DhagtshulThrinleyRinchen(18711936).

Earlychildhoodandeducation
HisHolinessSakyaTrizinreceivedthemajorinitiationofVajrakilayaandmany
otherprofoundteachingsfromhisfather.Helostbothparentsataveryearlyage.So
hismaternalaunt,ThrinleyPaljorSangmo,withgreatkindness,tookextremelygood
careofhim.SheappointedJamphelPonlopKungaGyaltsenashisfirsttutorandfrom
himhelearnedthefundamentaloftheTibetanreading,writing,memorizationandthe
recitation of basic prayers. He learned chanting, music, ritual dancing, mudras and
othersubjectsfromhisjuniortutorKungaTsewang.Aftercompletionofthesestudies,
a great celebration was held in which the Sakya Trizin officially entered both the
MahayanaandVajrayanamonasteriestoperformthetraditionalSakyaceremonies.
When His Holiness finished his studies at the Sakya Monasteries, he went to
receiveteachingsattheNgorEWammonastery.Thereattheageoffive,hereceived
the the Common and Uncommon Lam Dre (Tshoshey and Lobshey) teachings,
bestoweduponhimbyhismainrootguruthegreatNgorabbotVajradharaNgawang
LodroZhenphenNyingpo.
In1951,HisHolinessSakyaTrizinmadeapilgrimagetoLhasa.Thereattheage
of six he was designated the throne holder of the Sakya Order by His Holiness the
Dalai Lama. Accordingly, the next year a preliminary enthronement ceremony was
performed in which he accepted the official seals of the office of the Sakya Trizin.
Following the Parinirvana of His Root Guru Ngawang Lodro Zhenpen Nyingpo in
1953,thelattersRegent,NgawangTenzinNyingpo,becameanotherimportantguruto
him. From this lama he received the initiations and reading tranmission (lung) for

914

Grubthab Kuntu (The Collection of Sadhanas). And from Lama Ngawang Lodro
Rinpoche he received the initiations and oral instructions relating to the Marpo Kor
Sum(ThreeMajorRedDeities),theMarmoKorSum(ThreeRedDeities),andthetwo
mainSakyaProtectors.
AttheageofelevenheagainjourneyedtoLhasawherehereceivedteachings
fromHisHolinesstheDalaiLamaatthePotalaPalace.Alsoonthisoccasionhegave
an extensive explanation of the Mandala Offering before the Dalai Lama and a large
assembly. This event led to his wisdom being proclaimed throughout Tibet. Another
gurutoHisHolinesswastherenownedLamaJamyangKhyentseChokyiLodro,from
whomhereceivedmanyTantricinitiationsandteachings,bothSakyaandNyingma.In
1957heagainreceivedtheLamDreteachings,onthisoccasionfromthegreatabbotof
Sakya, Vajradhara Jampal Zangpo, according to the tradition of the Khon Lineage
transmission.

FleeingTibetforreligiousfreedomandpreservingtheBuddhadharma
In 1959 at the age of fourteen he was formally enthroned as the Sakya Trizin,
this threeday ceremony being preceded by a sevenday Mahakala ritual.
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 his flight to neighbouring Sikkim (a three day journey
fromSakya)soonbecamenecessary.
AbandoningtheholyprincipalseatoftheSakyatradition,whichhisfamilyhad
occupiedfornearly900years,HisHolinesswasabletotakewithhimonlythebarest
minimumofpossessionsandafewattendants.ArrivinginIndiain1959attheageof
fifteen, he was nonetheless able to found Ghoom Monastery at Darjeeling in the
following year, and SaNgor Chotsok Monastery at Gangtok in Sikkim and also to
beginthetaskofreassemblingtheSangha.
Undertheoversightofhisaunt,hisstudiescontinuedwithvariousofthegreat
Buddhist teachers of the Sakya tradition who had survived the catastrophe in Tibet.
FromsuchgreatscholarsastheAbbotsTritsoRinchenandSerjongAppeyRinpochehe
received extensive philosophical teachings in Logic, Abhidharma, Madhyamika, the
Prajnaparamita,andDiscriminationoftheThreeVowsbySakyaPandita).Particularly
from Khenpo Appey he received a thorough and detailed explanation of the Hevajra
Root Tantra and other related teachings. And from one of the four Ngor abbots,
Phende Khen Rinpoche, His Holiness received the initiation and explanation of
YamantakaintheRaLotsawaTradition,aswellasthecollectedwritingsofNgorchen
KnchogLhundrup.
OnaccountofpoliticaltensionsbetweenIndiaandChinaduringtheearly1960s
which were giving rise to military activity in the border regions, His Holiness then
moved from Darjeeling to the relative safetyofMussourieintheHimalayanfoothills
nearDehraDun.AroundthistimehetaughttheLamDreTshodSheyatVaranasi.The
CentralInstituteofHigherTibetanStudies,aTibetanBuddhistuniversity,hadrecently
been established at nearby Sarnath, and this was a time for regrouping and re
establishingofcontactsformanyTibetanpeoplewhohadbeenscatteredandseparated
by the traumatic events of recent years. His Holiness, His Eminence Chogye Trichen
Rinpoche (head of the Tsarpa branch of the Sakya Tradition and of Nalendra
Monastery), and His Eminence Ngor Luding Khen Rinpoche (75th abbot of Ngor

915

Monastery)wereallpresent.Thiseventwasseenbymanyasawatershed,afterwhich
anewblossomingofDharmaactivitycameabout.

MarriageandmaintainthetraditionoftheKhnLineage
In 1974, to maintain the tradition of the Khn Lineage, His Holiness married
Dagmo Kusho Tashi Lhakee, the daughter of the Minister of the King of Dege. That
same year was highlighted by the auspicious birth of their first son, His Eminence
RatnaVajraRinpoche.Asecondson,HisEminenceGyanaVajraRinpoche,wastobe
bornfiveyearslaterin1979.

ThePropagationandPreservationofBuddhadharmainthe1980s
In 1978, Sakya Trizin received the complete transmission of The Collected
WorksoftheFiveGreatFoundersofSakyaandTheCollectedTantricWorksofthe
Omniscient Teacher Gorampa from the Kyabje Dezhung Rinpoche. Then in 1980
SakyaTrizinperformedtheopeningceremonyofthemainSakyaMonastery,Thupten
NamgyalLingatPuruwala.
Later,inJanuary1988,ontheanniversaryoftheparinirvanaofSakyaPandita,
HisHolinessconsecratedandinauguratedthemonasteryandtempleofNgorEwam
Choden at Manduwala, near Dehra Dun. Meanwhile larger permanent premises for
SakyaCollege(referredtoearlier)hadbeenbuiltatRajpur,andbythepresenttimeit
catersfor130monks,producingtwelvegraduateseachyear.
ThusfromthedifficultbeginningsofexilefromhishomelandHisHolinesshas
worked ceaselessly for the preservation and successful reconstitution of Sakyas rich
andprofoundDharmaheritage.Apartfromtheseheavyresponsibilitieshehas,inthe
courseofhislifesofar,undertakenmajorandminormeditationalretreatsontwenty
deities of the Sakya Lineage, given numerous initiations, written a large number of
texts, and in particular has bestowed the vast Lam Dre teachings on no fewer than
eleven occasions. Moreover he has not only been a beacon to his own Tibetan
community in their time of crisis, but has taken an extensive part in making the
Dharma available worldwide, travelling repeatedly and regularly to teach in many
parts of the world. These have included Australia, Austria, Canada, Estonia, France,
Germany,HongKong,India,Indonesia,Italy,Japan,Malaysia,Mongolia,Nepal,New
Zealand, Russia, Singapore, Spain, Sweden, Switzerland, Taiwan, Thailand, United
Kingdom,andUnitedStates.Heisanunfailingsourceofwisdomandcompassionfor
hisfortunatedisciples.
Helives,whennotengagedonhismanycommitments,attheDolmaPhodrang
in Rajpur, Northern India, together with his wife and two sons, His Eminence Ratna
Vajra Rinpoche and His Eminence Gyana Vajra Rinpoche, both of whom have
themselves received an extensive education in the Buddhadharma which is in the
interestsofpreservingunbrokenthetraditionsoftheKhnLineage.

916

KarmaThinleyRinpoche
http://www.dechen.org

KarmaThinleyRinpoche

KarmaThinleyRinpoche,masteroftheKagyuandSakyatraditions,wasborn
intothenoblefamilyofBongsarin1931intheNangchenareaofKham,EasternTibet.
Attheageofonemonthhereceivedrefugeandsometwoyearslaterwasrecognised
bythethenheadoftheSakyatradition,SakyaTrizinDakshulThinleyRinchen,asthe
tulku(incarnation)oftheSakyapamasterBeruShaiyakLamaKunrik,thoughttobean
incarnationofthegreatVairocana.Atthattimehereceivedallthesymbolsandtitlesof
hisrankandauthority.
Due to Rinpoches rank and the extraordinary profusion of spiritual masters
amonghisextensivesetofrelations,hereceivedavastnumberofteachingsduringhis
childhood and youth. From his uncle, the famous yogin and terton Jigje Lama, he
received various Kagyu and Nyingma precepts, as he did from his two great uncles
Shabtrung Rinpoche and Pangchog Rinpoche, heads of Riwoche, the famous non
sectarian monastery. From the great Sakya masters Khangsar Khenpo Ngawang
Yonten Gyamtso and Ngawang Tashi Chophel he received a wide range of Sakyapa
teachings.
YouaretheactivityoftheholdersoftheBlackandRedCrowns
MakingthelineagesofBuddhassutraandtantrashinelikethesun.
Supremerootlama,KarmaThinley
Mayyourlifebelongandyouractivitiesbecompletelyfulfilled.
ExtractedfromtheLongLifePrayerbyJamyangKhyentseChokyiLodro
At such monastaries as Lachung, Dilyak and Neten, Rinpoche studied the
classical mahayana texts under a number of masters, including Khenpo Paddam,
Khenpo Gurga, Drupon Sanjay Puntsok and Khenpo Tsegyam. Later at Tsurphu in
central Tibet, Rinpoche received full monastic ordination from H.H. 16th Gyalwa
Karmapa.

917

In 1959, Rinpoche left Tibet in the party of the Karmapa, fleeing from
communist oppression. Subsequently Rinpoche became abbot of a newly established
nunnery at Tilokpur in 1962. In 1967 he received the Path and its Fruit, the principal
cycle of teachings of the Sakya tradition, from H.H. Sakya Trizin at Sarnath. It was
aboutthistimethatRinpochemethisfirstWesterndisciples.In1971Rinpochesettled
inCanada,accompanyingagroupofTibetanrefugeesastheirspiritualteacheranda
yearlaterfoundedtheTibetanSociety,tointroduceTibetanculturetoCanada.In1973
Rinpoche founded Kampo Gangra Drubgyud Ling meditation centre in Toronto,
named after the first Karmapas monastery in Kham. That same year Rinpoche spent
threemonthsinScotland,wherehemethisEnglishstudentLamaJampaThayeforthe
firsttime.
RinpochereturnedtoIndiain1978toreceivetheRinchenTerdzod,thefamous
collection of Nyingma treasure cycles, from H.H. Dingo Khyentse Rinpoche. Four
years later he made his first return to Tibet for over 20 years, travelling throughout
Nangchen visiting his relatives and giving teachings. In 1983 Rinpoche received the
DrubthapKundu,thecollectedsadhanasofthenewtantraschools,fromH.E.Chogay
TricheninLumbini.
Over the last twentyfive years Rinpoche has founded centres and taught
extensively in Canada, the U.S.A., New Zealand and the United Kingdom. He has
hundreds of devoted students, both Tibetan and Western. In addition to being an
accomplished poet and artist, Rinpoche is a renowned historian, having written (in
English) The History of the Sixteen Karmapas. His major projects at the current time
are the continuing supervision of his nunnery Tegchen Lekshey Ling in Bodhnath,
NepalandtheconstructionofSangngakPhodranginNangchen.

918

HisHoliness14thDalaiLama
http://www.tibet.com/index.html

HisHoliness14thDalaiLama

HisHolinesstheDalaiLamawasborninapeasantfamilyonJuly6th,1935,ina
smallvillagecalledTaktserinnortheasternTibet.
His Holiness was recognised at the age of two as the reincarnation of his
predecessorthe13thDalaiLama.
When the 13th Dalai Lama passed away in 1935, 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.In 1935 the
Regent of Tibet went to the sacred lake of Lhamo Lhatso at Chokhorgyal, about 90
milessoutheastofLhasa,thecapitalofTibet.ForcenturiestheTibetanshadobserved
thatvisionsofthefuturecouldbeseeninthislake.TheRegenthadavisionofthree
Tibetanletters,Ah,Ka,andMa,followedbyapictureofamonasterywithroofsofjade
green and gold, and a house with turquoise tiles. In 1937 high lamas and dignitaries
carrying the secrets of the vision were sent to all parts ofTibetinsearchoftheplace
that theRegenthadseeninthewaters.Thesearchpartythatheadedeastwasunder
theleadershipofLamaKewtsangRinpocheofSeraMonastery.Whentheyarrivedin
Amdo,theyfoundaplacematchingthedescriptionofthesecretvision.
ThepartywenttothehousewithKewtsangRinpochedisguisedastheservant,
and junior official Lobsang Tsewang disguised as the leader. The Rinpoche was
wearing a rosary that had belonged to the 13th Dalai Lama, and the little boy of the
house recognised it and demanded that it be given to him. Kewtsang Rinpoche
promisedtogiveittohimifhecouldguesswhohewas,andtheboyrepliedthathe
was Sera aga, which means in the local dialectalamaofSera.ThentheRinpoche
askedwhotheleaderwasandtheboygavehisnamecorrectly;healsoknewthename
oftherealservant.Thiswasfollowedbyaseriesofteststhatincludedthechoosingof
correctarticlesthathadbelongedtothe13thDalaiLama.

919

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
hadbeenseeninthelakeofLhamoLhatso:AhcouldstandforAmdo,thenameofthe
province; Ka for Kumbum, one of the largest monasteries in the neighbourhood; and
thetwolettersKaandMaforthemonasteryofKarmaRolpaiDorjeonthemountain
abovethevillage.In1940theXIVthDalaiLamawasenthroned.

TheDalaiLamasbiography
His Holiness the 14th the Dalai Lama Tenzin Gyatso, is the head of state and
spiritualleaderoftheTibetanpeople.HewasbornLhamoDhondrubon6July1935,in
a small village called Taktser in northeastern Tibet. Born to a peasant family, His
Holinesswasrecognizedattheageoftwo,inaccordancewithTibetantradition,asthe
reincarnation of his predecessor the 13th Dalai Lama, and thus an incarnation
Avalokitesvara,theBuddhaofCompassion.
The Dalai Lamas are the manifestations of the Bodhisattva (Buddha) of
Compassion,whochosetoreincarnatetoservethepeople.LhamoDhondrubwas,as
DalaiLama,renamedJetsunJamphelNgawangLobsangYesheTenzinGyatsoHoly
Lord,GentleGlory,Compassionate,DefenderoftheFaith,OceanofWisdom.Tibetans
normally refer to His Holiness as Yeshe Norbu, the Wishfulfilling Gem or simply
KundunThePresence.
TheenthronementceremonytookplaceonFebruary22,1940inLhasa,the
capitalofTibet.

EducationinTibet
He began his education at the age of six and completed the Geshe Lharampa
Degree(DoctorateofBuddhistPhilosophy)whenhewas25in1959.At24,hetookthe
preliminaryexaminationsateachofthethreemonasticuniversities:Drepung,Seraand
Ganden.ThefinalexaminationwasconductedintheJokhang,Lhasaduringtheannual
MonlamFestivalofPrayer,heldinthefirstmonthofeveryyearTibetancalendar.

LeadershipResponsibilities
OnNovember17,1950,HisHolinesswascalledupontoassumefullpolitical
power(headoftheStateandGovernment)aftersome80,000PeoplesLiberationArmy
soldiersinvadedTibet.In1954,hewenttoBeijingtotalkpeacewithMaoTsetungand
otherChineseleaders,includingChouEnlaiandDengXiaoping.In1956,while
visitingIndiatoattendthe2500thBuddhaJayantiAnniversary,hehadaseriesof
meetingswithPrimeMinisterNehruandPremierChouaboutdeterioratingconditions
inTibet.
His efforts to bring about a peaceful solution to SinoTibetan conflict were
thwartedbyBejingsruthlesspolicyinEasternTibet,whichignitedapopularuprising
and resistance. This resistance movementspreadtootherpartsofthecountry.On10
March 1959 the capital of Tibet, Lhasa, exploded with the largest demonstration in
Tibetanhistory,callingonChinatoleaveTibetandreaffirmingTibetsindependence.
The Tibetan National Uprising was brutally crushed by the Chinese army. His
Holiness escaped to India where he was given political asylum. Some 80,000 Tibetan
refugeesfollowedHisHolinessintoexile.Today,therearemorethan120,000Tibetan

920

inexile.Since1960,hehasresidedinDharamsala,India,knownasLittleLhasa,the
seatoftheTibetanGovernmentinexile.
Intheearlyyearsofexile,HisHolinessappealedtotheUnitedNationsonthe
question of Tibet, resulting in three resolutions adopted by the General Assembly in
1959,1961,and1965,callingonChinatorespectthehumanrightsofTibetansandtheir
desireforselfdetermination.WiththenewlyconstitutedTibetanGovernmentinexile,
HisHolinesssawthathisimmediateandurgenttaskwastosavetheboththeTibetan
exiles and their culture alike. Tibetan refugees were rehabilitated in agricultural
settlements. Economic development was promoted and the creation of a Tibetan
educational system was established to raise refugee children with full knowledge of
theirlanguage,history,religionandculture.TheTibetanInstituteofPerformingArts
wasestablishedin1959,whiletheCentralInstituteofHigherTibetanStudiesbecamea
university for Tibetans in India. Over 200 monasteries have been reestablished to
preservethevastcorpusofTibetanBuddhistteachings,theessenceoftheTibetanway
oflife.
In 1963, His Holiness promulgated a democratic constitution, based on
Buddhist principles and the UniversalDeclarationofHumanRights asamodelfora
futurefreeTibet.Today,membersoftheTibetanparliamentareelecteddirectlybythe
people.ThemembersoftheTibetanCabinetareelectedbytheparliament,makingthe
CabinetanswerabletotheParliament.HisHolinesshascontinuouslyemphasizedthe
needtofurtherdemocratisetheTibetanadministrationandhaspubliclydeclaredthat
onceTibetregainsherindependencehewillnotholdpoliticaloffice.
In Washington, D.C., at the Congressional Human Rights Caucus in 1987, he
proposed a FivePoint Peace Plan as afirststeptowardresolvingthefuturestatusof
Tibet. This plan calls for the designation of Tibet as a zone of peace, an end to the
massivetransferofethnicChineseintoTibet,restorationoffundamentalhumanrights
and democratic freedoms, and the abandonment of Chinas use of Tibet for nuclear
weapons production and the dumping of nuclear waste, as well as urging earnest
negotiationsonthefutureofTibet.
InStrasbourg,France,on15June1988,heelaboratedtheFivePointPeacePlan
andproposedthecreationofaselfgoverningdemocraticTibet,inassociationwiththe
PeoplesRepublicofChina.
On2September1991,theTibetanGovernmentinexiledeclaredtheStrasbourg
Proposal invalid because of the closed and negative attitude of the present Chinese
leadershiptowardstheideasexpressedintheproposal.
On 9 October 1991, during an address at Yale University in the United States,
His Holiness said that he wanted to visit Tibet to personally assess the political
situation. He said, I am extremely anxious that, in this explosive situation, violence
may break out. I want to do what I can to prevent this.... My visit would be a new
opportunitytopromoteunderstandingandcreateabasisforanegotiatedsolution.

ContactwithWestandEast
Since1967,HisHolinessinitiatedaseriesofjourneyswhichhavetakenhimto
some 46 nations. In autumn of 1991, he visited the Baltic States at the invitation of
Lithuanian President Vytautas Landsbergis of Lithuania and became the first foreign
leadertoaddresstheLithuanianParliament.HisHolinessmetwiththelatePopePaul

921

VIattheVaticanin1973.AtapressconferenceinRomein1980,heoutlinedhishopes
for the meeting with John Paul II: We live in a period of great crisis, a period of
troubling world developments. It is not possible to find peace in the soul without
securityandharmonybetweenpeoples.Forthisreason,Ilookforwardwithfaithand
hopetomymeetingwiththeHolyFather;toanexchangeofideasandfeelings,andto
hissuggestions,soastoopenthedoortoaprogressivepacificationbetweenpeoples.
HisHolinessmetPopeJohnPaulIIattheVaticanin1980,1982,1986,1988and1990.In
1981,HisHolinesstalkedwithArchbishopofCanterbury,Dr.RobertRuncie,andwith
other leaders of the Anglican Church in London. He also met with leaders of the
RomanCatholicandJewishcommunitiesandspokeataninterfaithserviceheldinhis
honorbytheWorldCongressofFaiths:Ialwaysbelievethatitismuchbettertohave
a variety of religions, a variety of philosophies, rather than one single religion or
philosophy. This is necessary because of the different mental dispositions of each
humanbeing.Eachreligionhascertainuniqueideasortechniques,andlearningabout
themcanonlyenrichonesownfaith.

RecognitionandAwards
Since his first visit to the west in the early 1973, a number of western
universities and institutions have conferred Peace Awards and honorary Doctorate
DegreesinrecognitionofHisHolinessdistinguishedwritingsinBuddhistphilosophy
andforhisleadershipinthesolutionofinternationalconflicts,humanrightsissuesand
global environmental problems. In presenting the Raoul Wallenberg Congressional
HumanRightsAwardin1989,U.S.CongressmanTomLantossaid,HisHolinessthe
Dalai Lamas courageous struggle has distinguished him as a leading proponent of
humanrightsandworldpeace.HisongoingeffortstoendthesufferingoftheTibetan
people through peaceful negotiations and reconciliation have required enormous
courageandsacrifice.

The1989NobelPeacePrize
The Norwegian Nobel Committees decision to award the 1989 Peace Prize to
His Holiness the Dalai Lama won worldwide praise and applause, with exception of
China. The Committees citation read, The Committee wants to emphasize the fact
thattheDalaiLamainhisstrugglefortheliberationofTibetconsistentlyhasopposed
theuseofviolence.Hehasinsteadadvocatedpeacefulsolutionsbasedupontolerance
and mutual respect in order to preserve the historical and cultural heritage of his
people.
On 10 December 1989, 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, The prize reaffirms our
conviction that with truth, courage and determination as our weapons, Tibet will be
liberated.Ourstrugglemustremainnonviolentandfreeofhatred.
He also had a message of encouragement for the studentled democracy
movementinChina.InChinathepopularmovementfordemocracywascrushedby
brutal force in June this year. But I do not believe the demonstrations were in vain,
because the spirit of freedom was rekindled among the Chinese people and China
cannotescapetheimpactofthisspiritoffreedomsweepinginmanypartsoftheworld.

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ThebravestudentsandtheirsupportersshowedtheChineseleadershipandtheworld
thehumanfaceofthatgreatnations.

ASimpleBuddhistmonk
HisHolinessoftensays,IamjustasimpleBuddhistmonknomore,norless.
His Holiness follows the life of Buddhist monk. Living in a small cottage in
Dharamsala, he rises at 4 A.M. to meditate, pursues an ongoing schedule of
administrativemeetings,privateaudiencesandreligiousteachingsandceremonies.He
concludes each day with further prayer before retiring. In explaining his greatest
sources of inspiration, he often cites a favorite verse, found in the writings of the
renownedeighthcenturyBuddhistsaintShantideva:

Foraslongasspaceendures
Andforaslongaslivingbeingsremain,
UntilthenmayItooabide
Todispelthemiseryoftheworld.

Foraslongasspaceendures
Andforaslongaslivingbeingsremain,
UntilthenmayItooabide
Todispelthemiseryoftheworld.

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924

WordsofTruth
APrayerComposedby
HISHOLINESSTENZINGYATSOTHEFOURTEENTHDALAILAMAOFTIBET

HonoringandInvokingtheGreatCompassion
oftheThreeJewels;theBuddha,theTeachings,
andtheSpiritualCommunity

OBuddhas,Bodhisattvas,anddisciples
ofthepast,present,andfuture:
Havingremarkablequalities
Immeasurablyvastastheocean,
Whoregardallhelplesssentientbeings
asyouronlychild;
Pleaseconsiderthetruthofmyanguishedpleas.

Buddhasfullteachingsdispelthepainofworldly
existenceandselforientedpeace;
Maytheyflourish,spreadingprosperityandhappinessthrough
outthisspaciousworld.
OholdersoftheDharma:scholars
andrealizedpractitioners;
Mayyourtenfoldvirtuouspracticeprevail.

Humblesentientbeings,tormented
bysufferingswithoutcease,
Completelysuppressedbyseeminglyendless
andterriblyintense,negativedeeds,
Mayalltheirfearsfromunbearablewar,famine,
anddiseasebepacified,
Tofreelybreatheanoceanofhappinessandwellbeing.
Andparticularlythepiouspeople
oftheLandofSnowswho,throughvariousmeans,
Aremercilesslydestroyedbybarbarichordes
onthesideofdarkness,
Kindlyletthepowerofyourcompassionarise,
Toquicklystemtheflowofbloodandtears.

Thoseunrelentinglycruelones,objectsofcompassion,
Maddenedbydelusionsevils,
wantonlydestroythemselvesandothers;
Maytheyachievetheeyeofwisdom,
knowingwhatmustbedoneandundone,
Andabideinthegloryoffriendshipandlove.

MaythisheartfeltwishoftotalfreedomforallTibet,
Whichhasbeenawaitedforalongtime,
bespontaneouslyfulfilled;
Pleasegrantsoonthegoodfortunetoenjoy

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Thehappycelebrationofspiritualwithtemporalrule.

OprotectorChenrezig,compassionatelycarefor
Thosewhohaveundergonemyriadhardships,
Completelysacrificingtheirmostcherishedlives,
bodies,andwealth,
Forthesakeoftheteachings,practitioners,
people,andnation.

Thus,theprotectorChenrezigmadevastprayers
BeforetheBuddhasandBodhisativas
TofullyembracetheLandofSnows;
Maythegoodresultsoftheseprayersnowquicklyappear.
Bytheprofoundinterdependenceofemptiness
andrelativeforms,
Togetherwiththeforceofgreatcompassion
intheThreeJewelsandtheirWordsofTruth,
Andthroughthepower
oftheinfalliblelawofactionsandtheirfruits,
Maythistruthfulprayerbeunhindered
andquicklyfulfilled.

This prayer, Words of Truth, was composed by His Holiness Tenzin Gyatso, the Fourteenth
DalaiLamaofTibet,on29September1960athistemporaryheadquartersintheSwargAshram
at Dharamsala, Kangra District, Himachal State, India. This prayer for restoring peace, the
Buddhist teachings, and the culture and selfdetermination of the Tibetan people in their
homeland was written afterrepeatedrequestsbyTibetangovernmentofficialsalongwiththe
unanimousconsensusofthemonasticandlaycommunities.

926

HumanRightsandUniversalResponsibility

NonGovernmentalOrganizations
TheUnitedNationsWorldConference
onHumanRights
Vienna,Austria
15June,1993

Ourworldisbecomingsmallerandevermoreinterdependentwiththerapid
growthinpopulationandincreasingcontactbetweenpeopleandgovernments.Inthis
light,itisimportanttoreassesstherightsandresponsibilitiesofindividuals,peoples
andnationsinrelationtoeachotherandtotheplanetasawhole.ThisWorld
Conferenceoforganizationsandgovernmentsconcernedabouttherightsand
freedomsofpeoplethroughouttheworldreflectstheappreciationofour
interdependence.
No matter what country or continent we come from we are all basically the
same human beings. We have the common human needs and concerns. We all seek
happiness and try to avoid suffering regardless of our race, religion, sex or political
status. Human beings, indeed all sentient beings, have the right to pursue happiness
and live in peace and in freedom. As free human beings we can use our unique
intelligencetotrytounderstandourselvesandourworld.Butifwearepreventedfrom
using our creative potential, we are deprived of one of the basic characteristics of a
humanbeing.Itisveryoftenthemostgifted,dedicatedandcreativemembersofour
societywhobecomevictimsofhumanrightsabuses.Thusthepolitical,social,cultural
and economic developments of a society are obstructed by the violations of human
rights. Therefore, the protection of these rights and freedoms are of immense
importancebothfortheindividualsaffectedandforthedevelopmentofthesocietyas
awhole.
It is my beliefthatthelackofunderstandingofthetruecauseofhappinessis
the principal reason why people inflict suffering on others. Some people think that
causingpaintoothersmayleadtotheirownhappinessorthattheirownhappinessis
of such importance that the pain of others is of no significance. But this is clearly
shortsighted. No one truly benefits from causing harm to another being. Whatever
immediate advantage is gained at the expense of someone else is shortlived. In the
longruncausingothersmiseryandinfringingupontheirpeaceandhappinesscreates
anxiety,fearandsuspicionforoneself.
Thekeytocreatingabetterandmorepeacefulworldisthedevelopmentoflove
and compassion for others. This naturally means we must develop concern for our
brothers and sisters who are less fortunate than we are. In this respect, the non
governmentalorganizationshaveakeyroletoplay.Younotonlycreateawarenessfor
theneedtorespecttherightsofallhumanbeings,butalsogivethevictimsofhuman
rightsviolationshopeforabetterfuture.
When I travelled to Europe for the first time in 1973, I talked about the
increasinginterdependenceoftheworldandtheneedtodevelopasenseofuniversal
responsibility. We need to think in global terms because the effects of one nations
actionsarefeltfarbeyonditsborders.Theacceptanceofuniversallybindingstandards
of Human Rights as laid down in the Universal Declaration of Human Rights andin

927

the International Covenants of Human Rights is essential in todays shrinking world.

Respectforfundamentalhumanrightsshouldnotremainanidealtobeachievedbuta
requisitefoundationforeveryhumansociety.
When we demand the rights and freedoms we so cherish we should also be
awareofourresponsibilities.Ifweacceptthatothershaveanequalrighttopeaceand
happinessasourselvesdowenothavearesponsibilitytohelpthoseinneed?Respect
forfundamentalhumanrightsisasimportanttothepeopleofAfricaandAsiaasitis
to those in Europe or the Americas. All human beings, whatever their cultural or
historical background, suffer when they are intimidated, imprisonedortortured.The
question of human rights is so fundamentally important that there should be no
differenceofviewsonthis.Wemustthereforeinsistonaglobalconsensusnotonlyon
theneedtorespecthumanrightsworldwidebutmoreimportantlyonthedefinitionof
theserights.
RecentlysomeAsiangovernmentshavecontendedthatthestandardsofhuman
rightslaiddownintheUniversalDeclarationofHumanRightsarethoseadvocatedby
theWestandcannotbeappliedtoAsiaandotherspartsoftheThirdWorldbecauseof
differences in culture and differences in social and economic development. I do not
sharethisviewandIamconvincedthatthemajorityofAsianpeopledonotsupport
thisvieweither,foritistheinherentnatureofallhumanbeingstoyearnforfreedom,
equality and dignity, and they have an equal to achieve that. I do not see any
contradictionbetweentheneedforeconomicdevelopmentandtheneedforrespectof
humanrights.Therichdiversityofculturesandreligionsshouldhelptostrengthenthe
fundamental human rights in all communities. Because underlying this diversity are
fundamental principles that bind us all as members of the same human family.
Diversity and traditions can never justify the violations of human rights. Thus
discrimination of persons from a different race, of women, and of weaker sections of
societymaybetraditionalinsomeregions,butiftheyareinconsistentwithuniversally
recognized human rights, these forms of behavior must change. The universal
principlesofequalityofallhumanbeingsmusttakeprecedence.
It is mainly the authoritarian and totalitarian regimes who areopposedtothe
universalityofhumanrights.Itwouldbeabsolutelywrongtoconcedetothisview.On
the contrary, 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. The
dramatic changes in the past few years clearly indicate that the triumph of human
rightsisinevitable.
There is a growing awareness of peoples responsibilities to each other and to
theplanetweshare.Thisisencouragingeventhoughsomuchsufferingcontinuesto
be inflicted based on chauvinism, race, religion, ideology and history. Anewhopeis
emergingforthedowntrodden,andpeopleeverywherearedisplayingawillingnessto
championanddefendtherightsandfreedomsoftheirfellowhumanbeings.
Bruteforce,nomatterhowstronglyapplied,canneversubduethebasichuman
desireforfreedomanddignity.Itisnotenough,ascommunistsystemshaveassumed,
merely to provide people with food, shelter and clothing. The deeper human nature
needstobreathethepreciousairofliberty.However,somegovernmentsstillconsider
the fundamental human rights of its citizens an internal matter of the state. They do
notacceptthatthefateofapeopleinanycountryisthelegitimateconcernoftheentire

928

humanfamilyandthatclaimstosovereigntyarenotalicensetomistreatonescitizens.
It is not only our right as members of the global human family to protest when our
brothersandsistersarebeingtreatedbrutally,butitisalsoourdutytodowhateverwe
cantohelpthem.
Artificial barriers that have divided nations and peoples have fallen in recent
times.WiththedismantlingofBerlinwalltheEastWestdivisionwhichhaspolarized
thewholeworldfordecadeshasnowcometoanend.Weareexperiencingatimefilled
with hope and expectations. Yet there still remains a major gulf at the heart of the
humanfamily.BythisIamreferringtotheNorthSouthdivide.Ifweareseriousinour
commitmenttothefundamentalprinciplesofequality,principleswhich,Ibelieve,lie
attheheartoftheconceptofhumanrights,todayseconomicdisparitycannolonger
be ignored. It is not enough to merely state that all human beings must enjoy equal
dignity.Thismustbetranslatedintoaction.Wehavearesponsibilitytofindwaysto
achieveamoreequitabledistributionofworldsresources.
We are witnessing a tremendous popular movement for the advancement of
humanrightsanddemocraticfreedomintheworld.Thismovementmustbecomean
even more powerful moral force, so that even the most obstructive governments and
armies are incapable of suppressing it. This conference is an occasion for all of us to
reaffirm our commitment to this goal. It is natural and just for nations, peoples and
individuals to demand respect for their rights and freedoms and to struggle to end
repression, racism, economic exploitation, military occupation, and various forms of
colonialism and alien domination. Governments should actively support such
demandsinsteadofonlypayinglipservicetothem.
As we approach the end of the Twentieth Century, we find that the world is
becomingonecommunity.Wearebeingdrawntogetherbythegraveproblemsofover
population,dwindlingnaturalresources,andanenvironmentalcrisisthatthreatenthe
very foundation of our existence on this planet. Human rights, environmental
protectionandgreatsocialandeconomicequality,areallinterrelated.Ibelievethatto
meetthechallengesofourtimes,humanbeingswillhavetodevelopagreatersenseof
universalresponsibility.Eachofusmustlearntoworknotjustforoneself,onesown
familyoronesnation,butforthebenefitofallhumankind.Universalresponsibilityis
theisthebestfoundationforworldpeace.
Thisneedforcooperationcanonlystrengthenhumankind,becauseithelpsus
to recognize that the most secure foundation for a new world order is not simply
broaderpoliticalandeconomicalliances,buteachindividualsgenuinepracticeoflove
andcompassion.Thesequalitiesaretheultimatesourceofhumanhappiness,andour
need for them lies at the very core of our being. The practice of compassion is not
idealistic, but the most effective way to pursue the best interests of others as well as
our own. The more we become interdependent the more it is in our own interest to
ensurethewellbeingofothers.
Ibelievethatoneoftheprincipalfactorsthathinderusfromfullyappreciating
our interdependence is our undue emphasis on material development. We have
become so engrossed in its pursuit that, unknowingly, we have neglected the most
basicqualitiesofcompassion,caringandcooperation.Whenwedonotknowsomeone
or do not feel connected to an individual or group, we tend to overlook their needs.
Yet,thedevelopmentofhumansocietyrequiresthatpeoplehelpeachother.

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I, for one, strongly believe that individuals can make a difference in society.
Every individual has a responsibility to help more our global family in the right
direction and we must each assume that responsibility. As a Buddhist monk, I try to
developcompassionwithinmyself,notsimplyasareligiouspractice,butonahuman
levelaswell.Toencouragemyselfinthisaltruisticattitude,Isometimesfindithelpful
toimaginemyselfstandingasasingleindividualononeside,facingahugegathering
of all other human beings on the other side. Then I ask myself, Whose interests are
moreimportant?TomeitisquiteclearthathoweverimportantImayfeelIam,Iam
justoneindividualwhileothersareinfiniteinnumberandimportance.

Thankyou.

930

StatementbyHisHolinesstheDalaiLama
onthenewMillenniumJanuary1,2001
http://www.fpmt.org/

Many people seem to be excited about the new millennium, but the new
millennium in itself will be nothing special. As we enter into the new millennium
thingswillbethesame;therewillbenothingunusual.However,ifwereallywantthe
next millennium to be happier, more peaceful and more harmonious for humankind
wewillhavetomaketheefforttomakeitso.Thisisinourhands,butespeciallyinthe
handsoftheyoungergeneration.
We have had many experiences during this centuryconstructive as well as
extremely destructive ones. We must learn from these experiences. We need to
approach the next millennium more holistically, with more openness and
farsightedness.Ifwearegoingtomaketherightkindofeffortstomakethefutureof
theworldbetter,Ibelievethefollowingmattersareofgreatimportance.
1_While engaging in material progress and taking care of physical wellbeing
weneedtopayequalattentiontodevelopingpeaceofmindandthustakingcareofthe
internalaspectofourbeing.
2_Along with education, which generally deals only with academic
accomplishments, 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
educationalinstitutions.Thiscanbedonewithoutnecessarilyinvolvingreligion.One
could therefore call this secular ethics, as it in fact consists of basic human qualities
suchaskindness,compassion,sincerityandhonesty.
3_Thispastcenturyinsomewayshasbeenacenturyofwarandbloodshed.It
hasseenayearbyyearincreaseindefensespendingbymostcountriesintheworld.If
we are to change this trend we must seriously consider the concept of nonviolence,
whichisaphysicalexpressionofcompassion.Inordertomakenonviolenceareality
we must first work on internal disarmament and then proceed to work on external
disarmament. By internal disarmament I mean ridding ourselves of all the negative
emotions that result in violence. External disarmament will also have to be done
gradually, step by step. We must first work on the total abolishment of nuclear
weaponsandgraduallyworkuptototaldemilitarizationthroughouttheworld.Inthe
processofdoingthiswealsoneedtoworktowardsstoppingthearmstrade,whichis
stillverywidelypracticedbecauseitissolucrative.Whenwedoallthesethings,we
can then hope to see in the next millennium a yearbyyear decrease in the military
expenditureofthevariousnationsandagradualworkingtowardsdemilitarization.
Human problems will, of course, always remain, but the way to resolve them
should be through dialogue and discussion. The next century should be a century of
dialogueanddiscussionratherthanoneofwarandbloodshed.
4_Weneedtoaddresstheissueofthegapbetweentherichandthepoor,both
globallyandnationally.Thisinequality,withsomesectionsofthehumancommunity
having abundance and others on the same planet going hungry or even dying of
starvation, is not only morally wrong, but practically also a source of problems.
Equallyimportantistheissueoffreedom.Aslongasthereisnofreedominmanyparts

931

oftheworldtherecanbenorealpeaceandinasensenorealfreedomfortherestofthe
world.
5_Forthesakeofourfuturegenerations,weneedtotakecareofourearthand
of our environment. Environmental damage is often gradual and not easily apparent
andbythetimewebecomeawareofit,itisgenerallytoolate.Sincemostofthemajor
riversflowingintomanypartsofsoutheastAsiaoriginatefromtheTibetanplateau,it
will not be out of place to mention here the crucial importance of taking care of the
environmentinthatarea.
6_Lastly, one of the greatest challenges today is the population explosion.
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.
Weneedtoseriouslylookintothesemattersthatconcernusallifwearetolook
forwardtothefuturewithsomehope.

January1,2000

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