The Golden Rosary

by Khenpo Chodrag Tenpel

Introduction

T ibetan Buddhism is structured on the notion of 'transmission', the

passing on of teachings and methods from the teacher to the student - who in
his turn hands on the teachings to his own students. This has given rise to a
number of 'lineages'; lines of descent of Dharma wisdom from one great
master to the next. These masters are often 'reincarnate lamas' [tib.: Tulku],
with alternate 'lineage-holders' holding the transmission during the period
from the death of the reincarnate to the coming of age of his next
incarnation.

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 The Karma Kagyu school of Tibetan Buddhism is an example of one such
lineage. The Karmapa, who first incarnated in the 12th century and is now in
his 17th incarnation, is [as an institution] a treasury of teachings; his lineage-
holders - reincarnates themselves - are the Shamar, Tai Situ, Jamgon Kontrul
and Gyaltsap Rinpoches.

This is sometimes called the Whispering Lineage, not because the master
literally whispered the teaching to his pupil, but rather in reference to the
continual verbal transmission to a select number of high calibre students [of
teachings that were never written down on paper ]. The Karma Kagyu Lineage is
the Yogic transmission among the four main schools of Tibetan Buddhism.
It encompasses both the old (Nyingma) and the new (Sarma) teachings which
reached Tibet. Being heavily practice oriented, the Kagyu is called the ' oral
' or the ' perfection ' school. The origin of the Kagyu Lineage dates back to
the ninth century at the time of the full flowering of Tantric Buddhism in
India. The first teacher in this tradition was Tilopa, the renowned yogi and
Mahasiddha (perfected one). Tilopa received the transmission directly from
Dorje Chang (skt.: Vajradhara), the celestial Buddha who symbolises the
Dharmakaya, the ultimate mind. Tilopa in turn gave the whispered teachings
to Naropa who had previously been chancellor of Nalanda University in
India. Naropa's twelve years of service to Tilopa are regarded as a great
example of devotion to one's teacher.

The first Tibetan to receive the teaching was Marpa, the Translator, so
named because of his heroic efforts to reach India on foot, searching for his
teacher Naropa, and patiently practising and translating the Mahamudra
teachings into Tibetan. Marpa was a householder and landowner and he
gathered around him a number of students; the main one was Milarepa.
Because of the bad karma acquired through his early deeds as a sorcerer,
Milarepa was submitted to years of arduous purifying labour before Marpa
would grant him the teachings. Milarepa spent many years meditating in
caves, gained profound illumination and was famed as a poet and saint. He
died at the age of 80, at which time the lineage passed onto Gambopa who
had previously been a doctor. Gambopa was the first monk of the Kagyu
School and he organised the Kagyu monastic system. He also formulated the
teaching in practical texts such as the 'Jewel Ornament of Liberation' which
outlines the gradual path to liberation. Four major and eight minor schools
originated from Gampopa's four main disciples [the first Karmapa Dusum
Khyenpa, Phagmodru Dorje Gyaltsen, (Tsalpa) Weungom Tsultrim Nyingpo and
(Bahrum) Dharma Wangchuk]. The major schools have all fused into the Karma
Kagyu with the Karmapa as the head. The first Karmapa, Dusum Khyenpa,
was Gampopa's most gifted disciple. He manifested great spiritual power and
purity early in his life and in his sixteenth year he received a supernatural
Black Crown from dakinis and other divinities which bestowed knowledge
of the past, present and future. This hat has been passed on to all the
subsequent Karmapas who are reincarnations or Tulkus of Dusum Khyenpa.
All the Karmapas have worked unceasingly to spread the Buddha's teaching,
and are recognised as emanations of the bodhisattva Chenrezig (skt.:
Avalokitesvara).

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 Tilopa
The Karma Kagyu lineage traces itself back over two hundred years
before the first Karmapa, to the Indian source of their knowledge - Tilopa.
He is often to be seen at the top of the traditional paintings or thangkas of
Kagyu refuge trees and looking every inch the ascetic. A Brahmin, from East
India, Tilopa was only a boy when he encountered the famous master
Nagarjuna, whose supernatural abilities later caused a state oracle to select
Tilopa as ruler of a small Indian kingdom. Some years later, disenchanted
with worldly power, he became a monk at the Tantric Temple of Somapuri
in Bengal. We are told that one day a Dakini (a female wisdom-giver) came to
him in a vision, and offered him her knowledge as a route to enlightenment.
Seizing his opportunity, Tilopa requested her teachings, and received the
initiation into the Chakrasamvara Tantra - which, such were his abilities, he
was easily able to understand. For twelve years he practised this teaching at
Somapuri, but when the monastery saw him take a female consort for the
practice of union yoga, he was forced to quit the community.

Tilopa profited from his expulsion by travelling throughout India, searching

out many teachers, and learning their methods. He earnt his living during
this period by grinding sesame seeds ('Til ' in Sanskrit) for oil - giving him the
name by which we know him today. He was given direct transmission of the
Mahamudra and other teachings, by the Buddha Vajradhara (tib.: Dorje
Chang), who became his root guru. Although he chose to live in remote and
inhospitable regions, his fame as a meditation master brought him excellent
students, from whom he selected Naropa as the lineage holder.

Naropa
Born Samantabhadra, a Bengali prince, Naropa (1016-1100) rebelled
young against his royal training. Eight years old, he demanded to go to
Kashmir, to follow an intellectual education with the best teachers of the
age; three years later, he finally embarked upon the study of logic, science,
grammar, rhetoric and art.

Meanwhile his parents, according to the custom of the time, had arranged
for his marriage to Vimaladipi, a Brahmin. The ceremony took place upon
his return, but eight years later Naropa insisted on its dissolution, and
promptly returned to Kashmir to be ordained [as a monk] and to undertake
further study.

Several years later, at twenty-eight, his interests drew him to Nalanda

University, near Pullahari, famous for its Buddhist philosophers, and of
which he became Abbot in due course. But then a Dakini appeared to him,
telling him that meditation practice was more important than philosophising,

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 and that he should search out a certain Tilopa for instructions. Abandoning
his vows, Naropa set out to the East to find this teacher - often seen paired
with Naropa in thangkas. He did eventually meet Tilopa, without
recognising him, and was put to twelve gruelling tests. He persevered,
however, mastered Tilopa's teachings, and took disciples of his own.

Marpa
Two of these disciples were encountered on the road by a Tibetan, Marpa
(1012-1097), who had come to Nepal in search of the Dharma. Buddhist
from his earliest youth, he had learnt Sanskrit from the Sakyapa Lama
Drogmi, then exchanged all his belongings for gold, in preparation for his
quest. So impressed was he by Naropa's disciples, he decided to become one
himself. For many years he received Naropa's teachings, as well as studying
with a variety of famous Indian masters including Jnanagarbha, Kukuripa
and Maitripa. Having practised and mastered the teachings, Marpa returned
to Lhodrag in South Tibet, where he lived with his wife Dagmema and their
two sons, and spent several years translating the Buddhist scriptures from
Sanskrit into the vernacular Tibetan. Renowned as a translator, he attracted a
group of students to whom he passed on the fruits of his Indian research.
After two further expeditions to India, from which he carried yet more
teachings back over the mountain passes to Tibet, he returned to find a
student named Milarepa had been sent to him.

Milarepa
From the Gungthang province of Western Tibet, close to Nepal, Milarepa
(1052-1135) had had a hard childhood and a dark youth. Only seven when
his father died, relatives had taken over his father's property, and maltreated
the bereaved family. His mother, bitter, sent Milarepa to train in black
magic, to wreak revenge on those who had blighted her life. Her wish was
fulfilled - Milarepa proved adept at the practices he was taught, and
unleashed a tide of destruction, killing many. But he came to regret his
actions, and looked for help in shedding the bad karma he had acquired
during his vengeful adolescence. He first attached himself to a Nyingmapa
Lama Rongton, who, observing that Milarepa had an affinity for Marpa, sent
him to await Marpa's return from his travels.

Milarepa's reward was to suffer years of testing at his master's hands.

Among other trials, he built a nine-story tower, to Marpa's specifications.
But finally, Marpa gave Milarepa full transmission of all he had learnt from
Naropa and other Indian masters. Practising these teachings for many years,

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 Milarepa attained enlightenment, and gained fame for his songs. Of his own
students, Gampopa became his lineage-holder.

Gampopa
From Nyal, in East Tibet, Gampopa (1079-1135) was the son of a doctor,
and a doctor himself. He married in his early twenties, and fathered two
sons. Several years later, an epidemic took both their lives, despite his skill.
His wife falling sick of the same disease, and similarly failing to respond to
his ministrations, begged him as she died not to marry again, but to become
a monk. One might question her motives, but nevertheless, at the age of
twenty-six, Gampopa became a novice in the Kadampa tradition. He applied
himself, working with many masters, and achieved a high degree of
proficiency before - at thirty-two - hearing talk of Milarepa. Feeling a surge
of devotion in response to these tales, and understanding that this must be his
true teacher, he set out on a gruelling but eventually successful search to find
him. Gampopa, a talented writer, of great insight, was entrusted by Milarepa
with the complete Kagyu transmission - the only one of Milarepa's students
so honoured - before leaving Milarepa to go into retreat at Dhagpo in South-
East Tibet. There he founded the monastery of Dhaglha Gampo, where he
drew many disciples. Four of these were to found the four "major" Kagyu
branches. Eight "minor" branches would appear later. One of the four,
Dusum Khyenpa was both the next Kagyu lineage-holder, and the first
Karmapa.

1st Karmapa Dusum Khyenpa

B orn the son of a practising Buddhist in Ratay in East Tibet, Dusum
Khyenpa (1110-1193) received his first dharma teachings from his father,
and continued his education with other Buddhist teachers of the region until
his twentieth year. Then he moved to Central Tibet where he spent the next
twelve years in meditation and in study with famous scholars, among them
Kyabpa Chokyi Senge, and Patsab Lotsawa Nyima Trag. At the age of thirty
he was given Kagyu teachings by Gampopa; he was farther connected with
the lineage by teachings he received from Rechungpa and from other
students of Milarepa. The depth of his practice was such that he developed
siddhis [special powers and abilities] that enabled him to visit the sacred sites
of the Vajrayana in India. At one of these, Uddiyana, Dakinis shared their
wisdom teachings with him. At forty-four, he left Central Tibet to return to
the region of his birth, and spent the thirty-nine years until his death in
establishing three thriving monasteries, sharing the Kagyu teachings, and
training his students. Of these, he chose Drogon Rechen to be the next
lineage-holder.

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 Drogon Rechen
From Tsang, in Central Tibet, Drogon Rechen (1148-1218) was
apprenticed to the Kagyu Lama Sangri Repa when only nine years old.
Before the lad was fully trained, the lama sickened, and knowing he would
die, sent Drogon Rechen to find the disciples of Milarepa, knowing that they
were capable of making his pupil an accomplished master. In addition to
following his master's advice, Drogon Rechen also took Nyingma teachings
that originated with Vimalamitra, an Indian teacher. With assiduous practice,
he attained great realisation. Hearing reports of the first Karmapa, Drogon
Rechen wanted to assess this potential rival. At their meeting, the display of
Karmapa's powers completely overwhelmed the younger man, who
immediately became Karmapa's student. He eventually received the full
Kagyu transmission, and became the lineage-holder.

Pomdragpa Sonam Dorje

One day he was visited by one Pomdragpa Sonam Dorje (1170-1249),
who he immediately recognised as highly talented, and the next Kagyu
lineage holder. This boy, literate since the age of five, and a student of Lama
Lhakang Gang since the age of nine, had heard of Drogon Rechen when
fourteen years old, and had felt compelled to see him, certain that Drogon
Rechen was to be his teacher. Pomdragpa Sonam Dorje received the full
Kagyu teachings, and became a gifted master, whose main student was the
Karma Pakshi. the second Karmapa.

2nd Karmapa Karma Pakshi

From Chilay Tsakto in Eastern Tibet, the second Karmapa, Karma
Pakshi (1204-1283), was something of a child prodigy. By the age of six, he
had taught himself to read and write. At ten, he was displaying a
photographic memory for texts. On his way to Central Tibet for further
education, he encountered Pomdragpa Sonam Dorje, who had been told by a
vision of Dusum Khyenpa, the first Karmapa, that this boy would become
the next lineage-holder. Karma Pakshi was persuaded to stay, and received
the Kagyu transmission. In time, he became renowned for his powers, and
had students throughout Tibet, China and Mongolia.

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 Drubtop Urgyenpa
Drubtop Urgyenpa (1230-1312) was the next to hold the lineage
transmission. From Lato, in Northern Tibet, he was a natural meditator, who
decided that he should first study Buddhist philosophy before beginning
serious meditation practice. So, from his seventh to his sixteenth years, he
applied himself to texts. Then he went to Podong Er, a monastery in Tsang
province famous for the quality of its teaching, where he excelled among his
contemporaries. Not one to rest on his laurels, he took the Kagyu teachings
from the master Gotsangpa, before embarking on a period of travel to Nepal,
China, Pakistan, and India, to learn from and meditate with as many teachers
as he could find. At fifty-three, he encountered Karma Pakshi, who in
addition to giving Urgyenpa the full Kagyu teachings, predicted that he
would become the main teacher of the third Karmapa, his next incarnation.

3rd Karmapa Rangjung Dorje

T he Third Karmapa, Rangjung Dorje (1284-1339) was born in Dingri
Langkor, startling those present by sitting up and proclaiming himself to be
the Karmapa. Three years later he renewed his assertions by making himself
a black hat and again declaring himself to be the Karmapa. Two more years
were to pass before he met Drubtop Urgyenpa who recognised the child as
the reincarnation of Karma Pakshi, and gave him the actual Black Crown, all
the possessions of the second Karmapa, and - not least - all the Kagyu
teachings. Not content with this, Rangjung Dorje sought out masters of all
the Buddhist traditions of the time, studying with Trophu Kunden Sherab
and Nyenre Gendun Bum among others. As a result, he achieved great fame,
and attracted any disciples. A practical man, he built bridges as well as
meditation centres, benefiting his countrymen's daily life as well as their
spiritual one. For posterity, he wrote many texts and commentaries,
preserving many of the teachings in a form we use today. His two main
disciples were Gyalwa Yungton Dorje Pal, who was to become the next
lineage holder, and the first Shamarpa, Khaydrup Dragpa Senge. The
Shamarpa lineage is the second line of reincarnates in history of the Tibetan
tradition (the Karmapas being the first), and began when Rangjung Dorje
presented Khaydrup Dragpa Senge with a ruby-red crown, and the title
Shamarpa (Holder of the Red Crown). The Red Crown is an exact replica of
the Black Crown worn by the Karmapas, and exemplifies the close
relationship between them. These crowns are symbols of activities that
benefit beings, and in no way denote separate lineages. Both the "Black Hat
Lama" and the "Red Hat Lama" are of the Karma Kagyu Lineage.The
Shamarpa is also known as a manifestation of Amithaba, the Buddha of
Limitless Light.

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 Gyalwa Yungton Dorje Pal
Gyalwa Yungton Dorje Pal (1296-1376), was born in Southern Tibet, at
Tsongdu Gurmo, in whose market square at the age of five, he met the
scholar Trophu Khenchen Sonam Senge. Breaking from his mother, the
child showed such devotion that he was given refuge vows and the lay
precepts there and then. At fifteen he entered the Nyingma monastery Ugpa
Lung where the Lamas Zurchung and Bale taught him the Tantrayana. He
continued his academic career at the monastic college of Shalu, achieving
high renown as one who was adept in both the Sutras and Tantras. Only after
meeting the third Karmapa, and learning the ultimate meaning of the
teachings, did he attain highest realisation.

4th Karmapa Rolpe Dorje

T he fourth Karmapa, Rolpe Dorje (1340-1383) emulated his previous
incarnation by sitting up at his birth, in Kongpo province in Central Tibet,
and speaking - this time choosing to recite the mantra of Chenrezig, "Om
Mani Peme Hung Hri". Having - as that previous incarnation - left clear
instructions with his secretary, Rinchen Pal, as to which signs to look for, the
child was quickly found, and his training begun. At six he took refuge vows
and the lay precepts from Tokden Gon Gyalwa, who also taught the young
Karmapa the Tantrayana. He was twelve before, travelling to Central Tibet,
he met the lineage holder Gyalwa Yungton Dorje Pal, and proceeded to
convince the older man of his authenticity by recounting many anecdotes
from his previous life as the third Karmapa. He went on to request Gyalwa
Yungton Dorje Pal to give him the transmission of the Kagyu teachings.
Once his education at the hands of his former student was complete, Rolpe
Dorje travelled widely through Tibet and China, teaching and taking
disciples; the foremost of these was the second Shamarpa, who became the
next lineage holder.

2nd Shamarpa Kacho Wangpo

T he second Shamarpa, Kacho Wangpo, had been recognised by the
fourth Karmapa as the reincarnation of Khaydrup Dragpa Senge, the first
Shamarpa, thus fulfilling a prediction of the second Karmapa, Karma Pakshi,
that "future Karmapas will manifest in two forms". Tibetan historical
records, such as the texts of Golo Shonnu Pal (1392-1481), Pawo Tsuglag
Trengwa (1504-1516), the fifth Dalai Lama, Ngawang Lozang Gyamtso

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 (1617-1682) and the eighth Situpa, Chokyi Jungnay (1700-1774), speak of
the Karmapa as Karma Shanakpa (Karmapa the Black Crown Holder), and of
the Shamarpa as Karma Shamarpa (Karmapa the Red Crown Holder).

5th Karmapa Deshin Shegpa

Deshin Shegpa, the fifth Karmapa, (1384-1415), was born in the Nyang
Dam region of Soutern Tibet, immediately sitting up, wiping his face, and
declaring "I am the Karmapa - Om Mani Peme Hung Hri". Rinchen Pal, the
secretary to the third Karmapa, who identified and became secretary to the
fourth Karmapa, also located this child, and in due course served him as
secretary for the third time. Deshin Shegpa was brought to Tsawa Phu in
Kongpo where a significant number of the fourth Karmapa's disciples were
living. Shamar Kacho Wangpo immediately recognised the child as the
incarnation of Rolpe Dorje, and presented him with the Black Crown and
other possessions of the fourth Karmapa. He went on to give the Karmapa
the full cycle of Kagyu teachings. This Karmapa was a famous traveller,
teaching throughout Tibet, Mongolia and China, where he was invited by the
Emperor, Tai Ming Chen [also known as Yung Lo and Ch'eng Tsu], who eagerly
became a student of Deshin Shegpa. Returning to Tibet after some years,
Karmapa built many shrines and stupas, and continued to teach and give
empowerments. He found the next Shamar reincarnation, Chopal Yeshe,
arranged his ordination, and gave him the Kagyu transmission. The next
lineage holder, however, was his student Ratnabhadra.

Ratnabadra
Ratnabadra (tib.: Rinchen Zangpo) (15th century) was born in Soksam
province, and ordained when still young. Receiving his education at the
hands of the foremost masters of the time, he became one of the greatest
scholars and meditation masters of the age. Given pointing out instructions
on the ultimate meaning of the Kagyu teachings by the fifth Karmapa, he
attained complete realisation of the absolute nature of reality. In time, he
bacame the teacher of the sixth Karmapa, Tongwa Donden.

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 6th Karmapa Tongwa Donden
T he birth of the sixth Karmapa, Tongwa Donden (1416-1453), at
Ngomto Shakyam near Karma Gon in East Tibet, was marked by many
auspicious signs. One month later, carried by his mother as she went
begging, he became highly excited when their path crossed that of Ngompa
Chadral, a student of the fifth Karmapa. Ngompa Chadral asked the identity
of the child, who smiled back and replied "I'm the Karmapa"; he cared for
the baby for seven months, before taking him to Karma Gon, one of
Karmapa's three main monasteries in Tibet. As young as he was, Tongwa
Donden immediately began to teach. At three, he met Ratnabhadra, and
received full Kagyu transmission. At six, he created several Tantric rituals.
The third Shamarpa, Chopal Yeshe, came to Karma Gon during this period
to crown the Karmapa, and to give him further teachings. He was nine when
he was ordained by Khenchen Sonam Zangpo at the monastery of Wolkar
Tashi Tang. Tongwa Donden's life was spent teaching, and building
monasteries and shrines, throughout Tibet. Bengar Jampal Zangpo and the
first Gyaltsap, Goshir Paljor Dondrup, were his two principal students and
became his lineage holders. They would become the main teachers of the
seventh Karmapa, Chodrag Gyamtso.

Bengar Jampal Zangpo

B engar Jampal Zangpo (15th-16th century), born in Damshang in Eastern
Tibet, began Buddhist practice very young, practising the Tara meditation
for several years until, perfecting it, he was able to meet Tara. Tsalmig
Samten Zangpo gave him ordination when he was twenty, after which he
studied the Sutrayana and Vajrayana with Rongton, a great scholar. He spent
a further four years taking the teachings on the Six Doctrines of Naropa from
the sixth Karmapa. Attaining complete realisation of the meaning of the
Kagyu teachings, he was highly qualified to become the teacher of the
seventh Karmapa.

Goshir Paljor Dondrup

Goshir Paljor Dondrup (1427-1489) was born at Nyemo Yakteng in
Central Tibet, coming under the aegis of the sixth Karmapa when five years
old. Nine years later, Karmapa appointed Paljor Dondrup to be his secretary,
and for his education and training assigned him to Shamar Chopal Yeshe,
Nyak Pokpa Sonam Zangpo, and Benkar Jampal Zangpo.

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 7th Karmapa Chodrag Gyamtso
T he seventh Karmapa, Chodrag Gyamtso (1454-1506), was from Kyilha
in Northern Tibet. Wiping his face immediately after birth, he is reported to
have said 'AH ', the Sanskrit syllable symbolising the ultimate nature of
reality. The nearby Nyewo Ngarteng Monastery was headed by one Cho
Paljor, a student of the sixth Karmapa, who had a dream that his teacher had
taken rebirth at Kyilha. He searched, and found the week-old child. The baby
immediately recognised the possessions of the sixth Karmapa, and placed his
hands in blessing on Cho Paljor's head. Seven weeks later, Chodrag Gyamtso
was brought to Arik Thang, where Tongwa Donden had taught, and where
there was a vast seat, like a throne, made of stone slabs. He blessed the ten
thousand who had come to welcome him. At four, he was given a series of
empowerments by Goshir Paljor Dondrup, and at eight, at Karma Gon, he
was given the Kagyu teachings from Bengar Jampal Zangpo and Goshir
Paljor Dondrub.

He was invited to teach and give empowerments throughout Tibet; during

his travels he wrote many texts and commentaries, and attended to the
development of the many students who travelled with him. These tent-
dwelling nomads - said to be several thousand strong - led a rigorous life,
following a strict schedule of study and meditation laid down by the
Karmapa. While at Nyriro Dong Tse, he met the fourth Shamarpa, to whom
he gave the full teachings. Another of his students, Denma Drubchen Tashi
Paljor, was to become the next lineage holder.

Denma Drubchen Tashi Paljor

Denma Drubchen Tashi Paljor (1457-1525) [the first Sangye Nyenpa] was
born in Den province, in Eastern Tibet. When he was five years old, hearing
the Karmapa's name spoken, he showed overwhelming devotion; a year later
they met in person, and the Karmapa bestowed the name Tashi Paljor upon
the boy. The scholar Sangye Pal tutored him in the sutras from his ninth to
sixteenth years, after which Tashi Paljor decided to return to the Karmapa,
reasoning that only an exceptional teacher could guide him to the state of
enlightenment. For seven years he learnt from the Karmapa, then took
Milarepa's life as his example and went to the mountains, understanding that
freedom from samsara can only come through practising the teachings in
daily life. After twenty years in solitary retreat, he attained full realisation,
and became the teacher of the eighth Karmapa, Mikyo Dorje.

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 8th Karmapa Mikyo Dorje
A t his birth in Nagam Chu province, in eastern Tibet, the eighth
Karmapa, Mikyo Dorje (1507-1554), sat up and declared 'I am the Karmapa!
I am the Karmapa!' His father sought out Situ Tashi Namgyal, to request
advice about his remarkable son. He was told the child was probably the
Karmapa reincarnation, and instructed to care for and raise him with that in
mind.

Almost simultaneously, a family named Amdo, from Kongpo in central

Tibet, brought forward their son's claim to be the Karmapa. Gyaltsap Tashi
Namgyal was asked to watch over this second child. Meanwhile, the first
child had been taken to Lho Rong, in Riwo Che province, where a number of
the previous Karmapa's disciples had gathered. They were convinced that
this was the reincarnation of their teacher. And so began a trying period, as
the two factions each persisted in supporting their particular candidate.
Finally, Gyaltsap arranged for the two children to meet and to be tested.
Following tradition, each was asked to select the possessions of the previous
Karmapa from a random assortment of objects. Mikyo Dorje proved able to
choose the correct objects - his rival was not. Thus it was Mikyo Dorje who
was proclaimed Karmapa, and immediately announced that his rival was, in
fact, the reincarnation of Zurmang Chungtsang from Zurmang Monastery in
the east of Tibet.

Mikyo Dorje took the full Kagyu teachings from Tashi Paljor, and rounded
off his studies with a range of accomplished masters. He went on to write
many treatises, and found several monastic colleges. He selected as lineage
holder the fifth Shamarpa, Konchog Yenlag, whom he had identified, and to
whom he had passed on the Kagyu transmission, stating that the Karmapa
and Shamarpa incarnations are inseparable, and of the same mind-stream.

5th Shamarpa Konchog Yenlag

T he fifth Shamarpa, Konchog Yenlag (1526-1583), became a great
scholar and meditation master, writing seven excellent texts on meditation
practice. He recognised and became the teacher of the ninth Karmapa,
Wangchuk Dorje.

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 9th Karmapa Wangchuk Dorje
T he ninth Karmapa, Wangchuk Dorje (1556-1603), was born in the
Treshod region of East Tibet. He, too, sat up at birth and declared "I am the
Karmapa!". Not surprisingly, this engendered a fair amount of talk in the
neighbourhood, which reached the ears of Kyamo Nangso Chokyung Tashi,
a student of Mikyo Dorje who had been told by his master that he would
serve him once again in his next incarnation. He went to see the child, and
took him to Kyamo Lhundrub Tse Monastery. Eventually Shamar Konchog
Yenlag and Situ Chokyi Gocha heard of this special child, and determined
that he was indeed the Karmapa. Situpa took it upon himself to travel to visit
the child, to give him the long-life empowerment of Amitayus, the Buddha
of Limitless Life. It was not until later, at Lhundrub Tse, that Shamarpa met
the new Karmapa, and gave him refuge vows and extensive teachings. Once
Wangchuk Dorje had received the complete Kagyu transmission, he began to
travel and teach throughout Tibet. He frequently acted as arbitrator in local
disputes, and took steps to improve the living conditions of the people; as a
result he was regarded as the secular leader of Tibet as well as a great
religious leader.

He also located the sixth Shamarpa incarnation, Chokyi Wangchuk, who

became his principle student and the next lineage holder.

6th Shamarpa Chokyi Wangchuk

The debating skills of the sixth Shamarpa, Chokyi Wangchuk (1584-
1629), were so extraordinary that he was known as the Pandita of the North,
the Omniscient Shamarpa in whom Manjushri delights. Still famed for his
deep insight, he had memorised fifty volumes of sutras and tantras by the
age of seventeen, and was later to write ten texts explaining both the sutra
and tantra traditions. He was the teacher of Desi Tsangpa, who ruled central
Tibet, and it was while he was travelling in east Tibet - successfully playing
the mediator in a regional disturbance - that he recognised and became the
teacher of the tenth Karmapa, Choying Dorje. Subsequent travels took him
to Nepal, where he taught Buddhism in the original Sanskrit to the king,
Laxman Naran Singh, and to other devotees, and where he eventually died in
the Helampur mountains, near a cave in which Milarepa, Tibet's great yogi,
had once meditated.

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 10th Karmapa Choying Dorje
T he tenth Karmapa, Choying Dorje (1604-1674), was born in Khaytri
Tang in Golok province, in the far north-east of Tibet. He was identified as
the reincarnation and enthroned by the sixth Shamarpa, Chokyi Wangchuk,
who also gave him the full Kagyu transmission. The Karmapa travelled
throughout Tibet, teaching and promoting the welfare of the people, until
certain political difficulties arose. Ngawang Lozang Gyamtso, the fifth Dalai
Lama, had become the official ruler of Tibet, a role that would continue to
be filled by his successive incarnations. He established a pact with the
Mongol ruler Goshir Khan; the ensuing sectarian persecution severely
weakened Kagyu doctrine in Tibet, and placed the Karmapa in such a
difficult position that he was forced to leave the country. Travelling through
Nepal and Burma to Yunnan in China, Choying Dorje made virtue of
necessity and founded monasteries along his route. Twenty years were to
pass before he could return to his homeland. He identified the seventh
Shamarpa, Yeshe Nyingpo, and with the transmission of the Kagyu
teachings, selected him as lineage holder.

7th Shamarpa Yeshe Nyingpo

The seventh Shamarpa, Yeshe Nyingpo (1631-1694), devoted his life to
meditation. Following instructions given to him by Choying Dorje, he
recognised the incarnation of the eleventh Karmapa, and became his teacher.

11th Karmapa Yeshe Dorje

T he eleventh Karmapa, Yeshe Dorje (1676-1702), was born at Maysho in
east Tibet. Once identified by Shamar Yeshe Nyingpo, he was taken to his
monastery of Yangchen [also called Yangpachen] in central Tibet before being
enthroned at the monastery of Tsurphu, one of the Karmapa's three principal
seats in Tibet. Not only did Shamarpa give him the Kagyu teachings, but
Yongay Mingur Dorje and Taksham Nuden Dorje also gave him Tercho
teachings, which originated with Padmasambhava, the Indian master -
thereby fulfilling a prophecy of Phamasambhava's, recorded in the
scriptures, to the effect that the eleventh Karmapa would hold certain Tercho
lineages. Yeshe Dorje also located and identified the eighth Shamarpa,
Paichen Chokyi Dondrub, who became his close student and next lineage
holder.

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 8th Shamarpa Paichen Chokyi Dondrub
T he eighth Shamarpa, Paichen Chokyi Dondrub (1695-1735) was born to
a Nepalese family in Helampur, Nepal - the same area in which he had died
two incarnations previously. Yeshe Dorje sent a representative with precise
instructions as to where to find the boy; he was taken to Tibet at the age of
seven, and enthroned by the Karmapa, who then oversaw his subsequent
education.

12th Karmapa Changchub Dorje

T he twelfth Karmapa, Changchub Dorje (1703-1732), was born at Chile
Chakhor in Derge province in east Tibet. Shamarpa heard talk of the doings
of a remarkable child, and sent a party to investigate. His envoys brought the
child to Karma Gon, one of Karmapa's principal monasteries, where he met
Shamarpa Paichen Chokyi Dondrub. The two were to spend the rest of their
lives together, travelling and teaching in Nepal, Sikkim, Bhutan, India and
China. Only one day separated their deaths. Both gave Kagyu transmission
to the eighth Situpa, and named him lineage holder.

8th Situpa Chokyi Jungnay

The eighth Situpa, Chokyi Jungnay (1700-1774), was the student of the
eighth Shamarpa, Chokyi Dondrub. In his autobiography, The Clear Crystal
Mirror, Situpa states that Shamarpa is the embodiment of Amithaba, the
Buddha of Limitless Light, and that it was his bond with Shamarpa that had
given his life its meaning. He also remarks (page 32, line 3, ed. Dr Lokesh
Chandra) that Karmapa and Shamarpa are of equal status, indicated by their
thrones being of the same height. The twelfth Karmapa and the eighth
Shamarpa met Situ Chokyi Jungnay in East Tibet in 1735, when the two
older men were en route to China. They told their student that they would
never return, and that he was to lead the Karma Kagyu lineage until their
reincarnations were found. Once he had heard of their deaths, Situpa began
the search, aided by Kato Rigdzin Tsewang Norbu, the Nyingma master.

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 13th Karmapa Dudul Dorje
T he thirteenth Karmapa, Dudul Dorje (1733-1797), was born at Champa
Drongsar in South Tibet, and once located by Situpa, brought to Tsurphu at
the age of five. In a further escalation of the sectarian politics of the time, the
then ruler of Tibet, the seventh Dalai Lama, Kalzang Gyatso, with his prime
minister, Sonam Topgyal, instituted a rule that all government officials must
be Gelugpa. As a consequence of this, the Dalai Lama's approval of the new
Karmapa incarnation was required. Finally, though, the thirteenth Karmapa
and the ninth Shamarpa, Geway Jungnay, were enthroned. The Karmapa
received full teachings from Situpa, but the Shamarpa only lived for eight
years, precipitating another controversy. Subsequently, Dudul Dorje and
Situpa, once again helped by Kato Rigdzin Tsewang Norbu, recognised
Shamarpa's reincarnation in a younger brother of the fourth Panchen Lama,
Palden Yeshe. The seventh Gyaltsap Rinpoche (1699-1765), however, had
already installed a son of the wealthy Ger Namsayling family as
reincarnation, with the approval of Shamarpa's monks at Yangpachen
monastery, his principal seat in Tibet. The dispute eventually reached the
courts, where it was decided that the Karmapa had indeed located the true
incarnation.

10th Shamarpa Mipam Chodrub Gyamtso

The tenth Shamarpa, Mipam Chodrub Gyamtso (1742-1793), was
therefore installed, and educated by both Karmapa and Situpa. He developed
into a great scholar and meditation master. In the 1780s he went to Nepal,
where he restored the Swayambhu Stupa, a famous pilgrimage site, and drew
many students by his erudition before eventually dying near Boudhanath
Stupa, another of Nepal's Buddhist sites.

9th Situpa Pema Nyinche Wangpo

The ninth Situpa, Pema Nyinche Wangpo (1774-1853) was also found
and identified by the thirteenth Karmapa, with the assistance of Dudul Dorje,
the tenth Shamarpa, and seventh Pawo, Tsuglag Gawa. (The Pawo Rinpoches
are a yet another line of reincarnate lamas associated with the Karma Kagyu
Lineage.) He was enthroned by Karmapa. Guru Rinpoche, the Indian master
also known as Padmasambhava, who brought Buddhist teachings to Tibet,
had said that he would return as one Pema Nyinche Wangpo. His two main

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 teachers were the thirteenth Karmapa and tenth Shamarpa, although he
broadened his studies with a range of masters. He went on to start many
retreat centers, where he taught the Dharma, and encouraged the spread of
Kagyu meditation practices. He became the teacher of not only the
fourteenth Karmapa, but also Jamgon Lodro Thaye.

14th Karmapa Thegchog Dorje

The fourteenth Karmapa, Thegchog Dorje (1798-1868), was born in the
village of Danang in the Do Kham region in east Tibet. He was identified by
Drukchen Kunzig Chokyi Nangwa, the holder of the thirteenth Karmapa's
letter giving the details of his forthcoming reincarnation. Thegchog Dorje
was ordained by Pema Nyinche Wangpo and Drukchen Kunzig Chokyi
Nangwa, both of whom went on to give the Karmapa the complete Kagyu
transmission. He later found himself in the unusual position of taking
teachings from one of his close students - Jamgon Lodro Thaye - who had
been fortunate enough to receive the rare Tercho teachings, which he now
passed to his guru, the Karmapa. Thegchog Dorje taught widely in Tibet. He
identified the tenth Situpa, Pema Kunzang, but it was Jamgon Lodro Thaye
who became the next lineage holder.

Jamgon Kongtrul Lodro Thaye

J amgon Kongtrul Lodro Thaye (1813-1899) was born in the village of
Rangyab in Derge province, in east Tibet. Both the Buddha, in the
Samadhirajasutra, and Padmasambhava, in termas (secret teachings, hidden
away for later revelation), had foretold the coming of this person. The Buddha
described him as an outstanding individual who would benefit many beings.
In due course he became the teacher of the fifteenth Karmapa, Khakyab
Dorje, giving him the full Kagyu teachings.

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 15th Karmapa Khakyab Dorje
T he fifteenth Karmapa, Khakyab Dorje (1871-1922), spoke the mantra of
Chenrezig at his birth in Sheikor village in Tsang province in central Tibet.
Five years later he was able to read the scriptures. Recognised and enthroned
by the ninth Kyabgon Drukchen, Khakyab Dorje was given the Kagyu
teachings by Jamgon Kongtrul Lodro Thaye. Khenchen Tashi Ozer and other
masters completed his education. He went on to teach and give
empowerments throughout Tibet, and preserved 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 Jamgon
Kongtrul and the twelfth Shamarpa, Jamyang Rinpoche. Among his closest
students were Situ Pema Wangchok Gyalpo (who Karmapa had recognised
as the Situpa reincarnation), Jamgon Palden Khyentse Ozer, and Beru
Khyentse Lodro Mizay Jampa'i Gocha.

11th Situpa Pema Wangchog Gyalpo

T he eleventh Situpa, Pema Wangchog Gyalpo (1886-1953), was
enthroned by Karmapa, who became his main teacher, giving him the
ultimate teachings of the Kagyu Lineage. Jamgon Lodro Thaye also took an
important role in his education. After many years of study with a range of
masters, Situpa emerged an accomplished scholar, who travelled throughout
Tibet, sharing his knowledge. He later found, enthroned and educated the
sixteenth Karmapa, Rangjung Rigpe Dorje.

2nd Jamgon Kontrul Palden Kyentse Oser

The second Jamgon Kontrul, Palden Kyentse Oser (1904-1953) was a
son of the fifteenth Karmapa, born at Tsurphu monastery. He was identified
and enthroned by his father, who gave him the complete Kagyu teachings.
Kyentse Oser went to Tsadra Rinchen Drag, the seat of the first Jamgon
Kontrul, and there studied with many excellent masters, among them
Zurmang Trungpa Chokyi Nyinche. Teaching across Tibet, he laid great
emphasis on personal meditation practice. As a lineage holder of the Golden
Kagyu Lineage, he passed his innermost knowledge to the next Karmapa.

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 16th Karmapa Rangjung Rigpe Dorje
T he sixteenth Karmapa, Rangjung Rigpe Dorje (1924-1981), was born at
Denkhok in Derge province in east Tibet. Jampal Tsultrim, the fifteenth
Karmapa's personal attendant, had been entrusted by his master with a letter
setting forth the circumstances of his new incarnation. Jampal Tsultrim now
handed this letter to the authorities at Tsurphu monastery, who - having had
Beru Khyentse, Situpa and Jamgon Kontrul clarify certain points - sent out
the search-party which successfully located the child. He was taken to
Palpung Monastery where Situ Pema Wangchok gave him ordination,
bodhisattva vows, and many teachings. In addition, Beru Khyentse Lodro
Mizat Pampa'i Gocha taught him the Tantra, Bo Kangkar Rinpoche taught
him the sutras, and Jamgon Palden Kyentse Oser taught him Mahamudra and
the Six Yogas of Naropa. He would come to regard Situ Pema Wangchok
and Jamgon Palden Kyentse Oser as his main gurus.

His life took on the pattern of his predecessors, travelling and teaching
throughout the country. But then political circumstances intervened, with the
1950 take-over of Tibet by the Chinese. The Dalai Lama, with government
officials and many high lamas, including the sixteenth Karmapa, attended
talks in Beijing, in the hope of negotiating a settlement. The discussions
were successful in buying some time for the Tibetan people, but in 1959 the
Chinese proceeded to annex Tibet, at which point the Karmapa fled to India.

The King of Sikkim, Tashi Namgyal, offered the Karmapa land, upon which
he built Rumtek monastery. He also accepted an invitation to come to
Bhutan by their King, Jigme Dorje Wangchuk. He travelled to Ladakh,
teaching at various monasteries, before going on pilgrimage to holy sites in
India and Nepal. His travels continued to broaden in his efforts to spread the
dharma; in 1974 he came to the West for the first time, as dharma centers
were established world-wide, and he attracted an increasing number of
followers.

*****

Appendix
O ne Karmapa has not been discussed in this account. The biography of Chogyur
Lingpa, a Nyingma master and terton (one who reveals the termas, or hidden teachings, of
Padmasambhava), recounts that between the fourteenth and fifteenth Karmapas was a
reincarnation, born into a family related to the fourteenth Karmapa, who lived for
only two years. If one counts this incarnation, Khakyab Dorje then becomes the
sixteenth Karmapa, and Rangjung Rigpe Dorje the seventeenth, which makes more
understandable the prediction of the fifth Karmapa, Deshin Shegpa, to the effect that
between the end of the sixteenth and the start of the seventeenth Karmapas lives,
Buddhist teachings will decline in Tibet, the Chinese will rise against their Emperor -
whose line will end, the Chinese will invade and occupy Tibet, and that the two
countries will suffer and endure poverty.

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