The Importance of Lineage

Karmapa: The Sacred Prophecy, Kagyu Thubten Choling Publications Committee, New York, 1999 [foreword, His Holiness the Fourteenth Dalai Lama] says (iv):

Within the context of Tibetan Buddhism, the importance of lineage extends far beyond the ordinary sense of a particular line of inheritance or descent. Lineage is a sacred trust through which the integrity of Buddha's teachings is preserved intact as it is transmitted from one generation to the next. The vital link through which the spiritual tradition is nourished and maintained is the profound connection between an enlightened master and perfectly devoted disciple. The master-disciple relationship is considered extremely sacred by all the major schools of Tibetan Buddhism.

Regarding the Kagyu lineage (15) :

In the Bhadrakalpa Sutra, Buddha Shakyamuni prophesied that a thousand buddhas would manifest during the current kalpa, or universal cycle.  He further predicted that the sixth of these enlightened beings, known as Drukpa Senge (Senge = lion or in Sanskrit, Simha) would incarnate as a bodhisattva during the periods in which all the other buddhas were active, in order to help spread their teachings and free sentient beings from suffering.

About Dusum Khyenpa (1110 - 1193) the First Karmapa:

Dusum Khyenpa is Tibetan for Knower of the three times (past, present and future.)  He was a disciple of Gampopa  (1079 -1135)  who received the oral transmission, of the teaching that was later to be known as that of the Kagyu lineage, from Tibet's greatest yogi, Milarepa (1052 - 1135) singer of thousands of spontaneous Dharma songs.

"After four years of continual practice, Dusum Khyenpa realized the natural emptiness and radiance of his own mind, and immeasurable compassion toward all beings arose in his stream of being. After his meditation remained stable for six months, Gampopa told him, he had completely severed the bonds of existence, and bestowed on him the essential transmissions of the Kagyu lineage ... . 

At the age of eighty-four, he entrusted to his foremost disciple, Drogon Rechen, a letter of prophecy describing the conditions under which he would next take birth.  He thus became the first Tibetan tulku (nirmanakaya in Sanskrit), known to take rebirth intentionally for the benefit of sentient beings ..." (Karmapa 15).

The activity which a Karmapa performs is of a special enlightened nature that is born of complete self-knowledge within the context of the highest wisdom.  It is a purely religious or spiritual (that is, Dharma) activity whose objective is the termination of suffering for all sentient beings.

Origins 

The Kagyu lineage historically began with Tilopa (988 - 1069,) an Indian siddha [adept] and presser of sesame oil seed (Skt. til) who is said to have received the transmission directly from Vajradhara, the primordial ultimate Buddha. 

Tilopa passed on to Naropa (1016 - 1100) the complete transmission of the teachings of what was later to become the Kagyu lineage, also known as Kamtsang.

Naropa was a monk and faculty member of the famous -- and one of the first in the world --  University of Nalanda, where he eventually became one of the four principal abbots.  He  finally left the university to go in search of Tilopa because he was not satisfied with a mere knowledge of words without understanding their true meaning.  He endured many ordeals in order to master the meaning of what he had been teaching for years at Nalanda.

Having received the direct transmissions and realizing the "limitless freedom of awareness," Naropa bestowed the transmission of the Kagyu lineage on Marpa (1012 - 1097.)  Marpa was a great scholar of languages, and translated many texts from Sanskrit to Tibetan.  He became known therefore, as Marpa the Translator (lotsawa in Tibetan, lokachakshu in Sanskrit).

Marpa orally transmitted those teachings to his foremost disciple, the yogi Milarepa (1052 - 1135.)  Milarepa (link to his 5 comforts) in turn transmitted the teachings to many disciples including Gampopa (1079 - 1135) who was a medical doctor from Kham, East Tibet [parts of which, in the 20th century, were incorporated into two Chinese provinces.] 

In Asylum for the Karmapa, a Nov. 2000 newspaper article, Deepak Kumar Thakur, explains the contemporary Kagyu situation:

"Gampopa's disciple ... was Dusum Khyenpa, the first Karmapa (1110 - 1193).  This oral transmission of the Kagyu lineage has continued unbroken up to now via the last sixteen Karmapas, over eight hundred and ninety years.  It is  a unique world cultural heritage, and accordingly worthy of protection, conservation and transmission.

Rangjung Rigpe Dorje (1923 - 1981) was the sixteenth Karmapa.  When the Chinese communists took control of Tibet, he fled to India in 1959 along with his entourage and other senior lamas, just like His Holiness the Dalai Lama and about 100,000 Tibetans. They came to India as refugees owing to a well founded fear of persecution for reasons of race, religion and political opinion. 

The then Chogyal, the King of Sikkim, offered Karmapa the choice of several sites, and Karmapa chose to build his new Dharma seat near the old Rumtek Monastery, which was built in 1740 during the life of the 12th Karmapa Jangchub Dorje (1703 - 1732). 

Gyurme Namgyal, the fourth Chogyal or Dharma-King of Sikkim in the 18th century was a devotee of Karmapa XII.  He built the first Kagyu monastery at Ralang, South Sikkim, in 1730.  Later on, in 1740, he built two more Kagyu monasteries, one at Phodong in North Sikkim and another at Rumtek, East Sikkim.

The seventeenth Karmapa Orgyen Trinley Dorje was born on June 26, 1985 at Bakor village, in the Lhatok district of Kham province of Tibet, to Dhondrup Tashi and Loga, in accordance with the letter of prediction written by the sixteenth Karmapa which was found by H.E. Tai Situpa Rinpoche.  His Holiness the Dalai Lama conferred the letter of recognition known as Bukhtham Rinpoche on June 30, 1992 in accordance with well recognized principles of the spiritual tradition."

India provides a haven for the Karmapa today because

"In a brief message from His Holiness the Dalai Lama on June 30, 1992, published in the book Karmapa (98), the following passage is relevant:

The Gyalwa Karmapa is a supreme master of Buddhist teachings in general, a magnificent lama of Tibet, and in particular of the Kagyu tradition's Karma Kamtsang lineage ... . "

The Golden Garland, see also Kagyu lineages in Tibetan Buddhism

Tilopa (988-1069) Mahasiddha [Great Adept]

Naropa (1016-1100)  His wife, Niguma, established important lineages.

Marpa Lotsawa (1012-1097) The Translator  His wife, also played an important role.

Jetsun Milarepa (1052-1135)  Noble Lord and great laughing yogi -- Shepa Dorje

Gampopa (1079-1153) Doctor from Kham, Dagpo Lharje

The First Karmapa, Dusum Khyenpa (1110-1193) 'Knower of the Three Worlds' visionary founder of Tsurphu Monastery and of the Karma Kagyu or Kamtsang lineage.  

At 38, he built Karma Densal Temple (aka Karma Lating) near Shikang Rawochi.   In his old age, he built Tsurphu Monastery near Lhasa, the main seat of the lineage for over 800 years.  Before dying, he told his translator, Kang, to stay and protect the Three Jewels for his successor, and thus instituted the tulku or reincarnation system that has become a characteristic of the Tibetan tradition.

Drogön Rechen (1148-1218)
Pomdrakpa (1170-1249)

 Karma Pakshi  the 2nd Karmapa (1203-1283,) the first of acknowledged tulku.

Mongolion king, Shen-Tsung, presented Karmapa with a gold seal of office, and the Black Hat, a replica of the visionary crown seen above his head by those who attended his teachings.  He was invited by the Mongol ruler of China, Kubilai Khan, to teach the Dharma at court where he received the title, Pakshi (Master of Discipline.)  Renowned for his special powers, he was known in Tibetan as, Drubchen or "great achiever." He installed the Tsurphu Lachen, a precious statue of Buddha.

   Drubtob Urgyenpa (1230-1300)

The Third Karmapa, Rangjung Dorje (1284-1339) whose image was seen on the moon.  His name means "Spontaneously-manifesting Varja." 
Composer of Aspiration Prayer for Attainment of Mahamudra (Tibetan: Phyag Chen sMon Lam) the special prayer of Kagyu practitioners, and Zabmo Nangdan the fundamental tantric (yoga) text.  He united the highest teachings of the Kagyu (Mahamudra) with the Nyingma's Dzogchen.  

In 1332, he was invited to China to teach Buddha-dharma to the Mongol rulers of the Yuan Dynasty, King NingDi and his queen.

Gyalwa Jungtönpa (1296-1376)

The Fourth Karmapa, Rolpei Dorje (1340-1383) whose name means "Vajra Play" was lama to the Emperor.  Tsongkhapa, the Kadampa reformer, was his student. 

In 1360, he gave tantric teachings to King ShunDi and the princes
of the Yuan Dynasty.  Chenzu, the first in the Ming dynasty of rulers, requested teachings and he sent his disciples to China on his behalf.

He was the teacher and preceptor of the young monk, Tsongkhapa, the Kadamapa reformer. 

Second Shamarpa, Kachö Wangpo (1350-1405) tangka of both, together

The Fifth Karmapa, Dezhin Shegpa (1384-1415) the first to actually wear the  ceremonial black hat which was a gift of Ming emperor, Yung Lo.  His name meaning "Past Buddha" is also transcribed as "Teshin Shekpa."  In 1407, he was received by Ming Dynasty emperor, ChenZu, who later deemed him " Great Precious Dharma King,"  or rather, "Reams of Virtue, Most Precious in all Ten Directions, Enlightened Gem of Wisdom, Accomplished Intellectual, Universal Protector, Guardian of the Country, Diseminator of the Dharma, Former Buddha, Great Precious Dharma King, Western Pure Land Great Liberator-Buddha [ie. Amitabha]."

The First Tai Situ Chokyi Gyaltsen (1377-1448) companion of Karmapa at the Chinese court where he received the title.  (The Tai Situ is considered an incarnation of Maitreya, the Fifth Buddha while the Gyalwa Karmapa is the incarnation of Simha, the Sixth Buddha.)

Rinchen Zangpo (Ratnabhadra) (c. 1400)

The Sixth Karmapa, Thongwa Donden (1416-1453) A Khampa visionary who was a Shangpa, Shije and also Nyingma practitioner who taught the Situ and Gyaltsab Rinpoches [source: Jeff Watts' notes] His name means "Understanding Certainty"  He was a great tantric practitioner and wrote detailed commentaries and texts for prayer, ritual worship or sadhana, and for the Mahakala Dance.

Bengar Jampal Zangpo Paljor Döndrup (1427-1489)
The Second Situpa Tashi Namgyal (1450-1497)

The Seventh Karmapa, Chodrak Gyatso (1454-1506) whose name means 
"Renowned Dharma Ocean" wrote on the 3 aspects: discipline, philosophy  and tantric practice.  He emphasized the importance of academic training and built the monastic college at Tsurphu, as well as restoring the giant Buddha installed 200 years earlier by the second Karmapa.  

He was especially renowned as a peacemaker who was skilled in conflict resolution.

The Third Situpa Tashi Paljor (1457-1525)
Sangye Nyenpa, mahasiddha emanation of Maitreya, subsisted on bar lung. 

Mikyo Dorje, the 8th Karmapa (1507-1554) 
"Immoveable Vajra" was the author of Commentary on The Madhyamak'avatara (by Chandrakirti) and the commentary on Maitreya  called in Tibetan, Rje-Btsun Ngal-So.  His work also includes the topics of  linguistics, monastic discipline, and the sutras, as well as poetry and art, and texts for tantric practice and Mahamudra.  

The Fourth Tai Situpa, Chokyi Gocha (1542-1585)

The Fifth Shamarpa, Könchog Yenlag (1526-1583)

The Ninth Karmapa, Wangchuk Dorje (1555-1603) 

Known as "Freedom Vajra," he compiled the Chikshe Kundrol: 100-plus sadhanas of deities in general use by Kagyupas. Also The Ocean of Certainty and Eliminating the Darkness of Ignorance.  "Pointing Out the Dharmakaya" is his instruction on the Kagyu supreme teaching, Mahamudra.  An intrepid traveler -- he visited Mongolia and Bhutan, and was responsible for the building of three monasteries in Sikkim -- he was also a famous teacher.  Jonang Taranatha, the authority on the Tara Tantras, was his student. 

tangka of him in later years.

The Sixth Shamarpa, Chökyi Wangchuk (1584-1629)
The Fifth Situpa Chokyi Gyaltsen Palzang (1586-1657) was given the red headdress trimmed in gold known as "The Crown That Liberates on Sight" by Karmapa Wangchuk Dorje,

The Tenth Karmapa, Choying Dorje (1604-1674)

"Dharmadatu Vajra"  held 'office' at a time of the waning political influence of the Kagyu denomination.

The Seventh Shamarpa, Yeshe Nyingpo (1631-1694)
The Sixth Situpa Mipham Trinley Rabten (1658-1682)

The Eleventh Karmapa, Yeshe Dorje (1676-1702)
"Knowledge Vajra" lived the shortest life of all Karmapas, but displaying many miraculous abilities and is believed to have attained a high level of spiritual accomplishment.  He combined some Nyingmapa teachings with Kagyu, and had many monasteries that had been destroyed by the Mongols, rebuilt. 

The Eighth Shamarpa, Chökyi Döndrub (1694-1735)
The Seventh Situpa Lekshe Mawai Nyima (1683-1698)

The Twelfth Karmapa, Changchub Dorje (1703-1732)
"Bodhichitta Vajra" once performed a puja in Kathmandu that is credited with halting the spread of an epidemic.  The Rajah held a banquet in his honour, and later he was invited by Yuong Chang, emperor of the Ching dynasty but  unfortunately he died upon arriving in Lancho.

The Eighth Situpa, Chökyi Jungne (1700-1774)


The Thirteenth Karmapa, Dudul Dorje (1733-1797) was reputed for his ability to communicate with animals, among his other special abilities.  For example, "Demon-subduing Vajra" is renowned as a terton or discoverer of the hidden treasures (gTerma.) He rescued Lhasa from flooding as was prophesied by Guru Rinpoche.  Also while residing at Tsurphu, he consecrated a distant monastery causing a rain of blessed barley grains to shower down upon the people there which many experienced and collected.

The Tenth Shamarpa, Chödrub Gyamtso (1742-1792)
The Ninth Situpa, Pema Nyinche Wangpo (1774-1853)


The Fourteenth Karmapa, Thegchog Dorje (1798-1868) or "Jewel Vehicle Vajra" was an accomplished linguist and scholar.    Familiar with both old (Nyingma) and newer teachings, as well as a master of many aspects of the Dharma, he promoted the eclectic approach, a movement known as rimeh that began in his home region, Kham.  

Jamgön Kongtrül, Yönten Gyatso Lodrö Thaye (1813-1899) "the Great," who wrote the moving " Calling the Lama From Afar,"  and  Jamyang Khyentse Wangpo (1820-1892) as well as terton Chogyur Lingpa (1829-1870) who was a master of the Vajrakilaya (Tib: Dorje P'hurba) practice, were all students of the XIVth Karmapa.

The Tenth Situpa Pema Kunzang Chogyal (1854-1885)

The Fifteenth Karmapa, Khakhyab Dorje (1871-1922) 
"Omnipresent Vajra" was a prodigy who could write poetry when he was only six years old.  Besides his accomplishments in medicine, art, and astrology, he received the complete teachings of Jamgon Kongtul and also of the Shangpa Kagyu lineage.  He was a "patron of publications" and an "exemplary practitioner" [Jeff Watts] who studied the termas of Pawo Rinpoche, and the highest Triyana teachings from Khenchen Tashi Oser, abbot of Palpung Monastery.  

The father of the Second Jamgön Kongtrül, Palden Khyentse Öser (1904-1953) and not a celibate monk for much of his life, in his old age, he went into retreat for ten years.

The Eleventh Situpa, Pema Wangchuk (1886-1952)


The Sixteenth Karmapa, Rangjung Rigpe Dorje (1924-1981) "Spontaneously-manifest Omniscient Vajra"  He Studied Dharma from many great masters such as Gongkar Rinpoche, the 2nd Jamgon Kongtrul, the 11th Tai Situpa, and Ugyen Rinpoche. 

There is a footprint on the surface of a lake in the Drotu area that is attributed to his activity, and witnesses attest to his having put his footprint in rock at Tsurphu, and at Samye Ling in Scotland, which marks are still there.

Due to the terrible events of the period that ushered in the Chinese Cultural Revolution, he along with many of his fellow countrymen had to flee Tibet.  On land donated by the ruler of Sikkim, he built Rumtek Monastery in 1959. He visited America three times: 1974, 1977, and 1980.  He established several centers in Canada and the USA, most notably Karma Triyana Dharmachakra (above the town of Woodstock in New York State) which is the seat of the Karma Kagyu denomination in America 

He recognized many tulkus or incarnate lamas, and ordained more than 3000 monks.  He sponsored and arranged for the reprinting of the Tsurphu Kangyur (the Tripitaka sutras in Tibetan) sending hundreds of these esteemed sets out to all the major Tibetan Buddhist lineages.

He passed away in the USA and his anniversary which is in autumn is observed according to the traditional calendar.



in a tangka before 1959 with Surmang Tenga Rinpoche.

• About the 16th Karmapa  by Ken Holmes

• Memories of Rigpe Dorje by Ward Holmes

• Part 2.

• Nov. 7th account by HE Tai Situ of death of His Holiness.

  The Third Jamgon Kongtrul's  anniversary is in January:

  April 14, 2001 issue of Border Affairs:  " ... following the production of the prediction letter by Tai Situ-pa the council of regents decided to send Kongtrul Rimpoche to Tibet to probe the possibilities of conducting proper search for the new incarnate.  But fate had something else in stock for them.  Kongtrul Rimpoche died in a freak road accident before reaching the Bagdogra airport.  His speeding brand new BMW car suddenly lost control and crashed into a roadside tree near Jalpaiguri. The Ri[n]poche died on the spot.  Strangely enough the engine got detached from the car body either before or after the crash.  The mystery behind this accident is yet to be solved."

  The Twelfth Situpa, Pema Dhonyö Nyinche (b.1954) H.E. Tai Situ

  
  The Seventeenth Karmapa, Urgyen Trinley Dorje (b. 1985) 
  According to the Tsurphu Foundation website, the boy's parents told {those who came following the prediction indicating the circumstances of his birth] their son would often rode off alone on jackals and goats into the mountains.  And as a toddler, "He built toy monasteries and a throne of stone and earth, where he would sit and recite prayers."  Also, "When others were killing animals, he would look at them with great compassion and shed tears." 

  He was recognized in 1992 and on the 13 June 1992 he went to Lhasa where he e performed his first "official" religious duty on June 27 (BBC).  That same year he was enthroned in a ceremony on 27 September 1992, at the seat of the Karmapas, Tsurphu Monastery.  Chinese officials presented ceremonial scarves on that occasion. Though he was not yet eight years old, 20,000 people attended the Chenrezig Empowerment that was his first public teaching: September 29, 1992.  

  In 1994, he visited Beijing.  His first recognition of a tulku was of the Pawo Rinpoche: 1995.  He performed the Dance of Mahakala in January, 1997.  At Tsurphu, he gave many teachings and empowerments, holding audiences and blessing thousands of people everyday.  

  He arrived in India in January 2000 in order to be able to continue to benefit as many as possible.  He has been tutored by the most accomplished teachers of the Kagyu including Ven. Thrangu Rinpoche, and Khenpo Tsultrim, and he also has a close relationship with HH the Dalai Lama, head of the Gelugpa denomination.  In 2001, he was given immigrant status by the Indian government, and went on pilgrimage to the holy shrines of Buddhism, and to Ladakh.  

  At the end of 2001, not yet 16 years old, Karmapa's Monlam teachings at Bodh Gaya were already being called remarkable by many who attended.

  The Fourth Jamgon Kongtrul (with H. E. the Galtsab  Rinpoche.)                                                     

  

   

   

  ~ thanks to rmenninger@lucent.com for making this list.

   

   

  

  Link to Karma Triyana Dharmachakra, seat of the Karmapa in North America.

  • Link to the United Karma Kagyu Federation of Malaysia page with images of all the main figures in the lineage.

  • Link to their Kamtsang (Karma Kagyu) Refuge Tree [It may  take some time to download -- it's 779 x 1058 pix.]

    See the remarkable resemblance between the young 17th Karmapa and the young 16th Karmapa at http://www.namoguru.org/