10. Epilogue

The Karmapa is the first Tibetan Buddhist master who has continually reincarnated in an unbroken line since the year 1110 ad.

The first Karmapa, Dusum Khyenpa, left three short oral instructions indicating the next incarnation as Karma Pakshi with three disciples. In addition, Karma Pakshi himself declared that he was the incarnation of Dusum Khyenpa. Also, his teacher Pom-dhragpa had a vision of Dusum Khyenpa declaring that he was, in fact, reborn as Karma Pakshi. Karma Pakshi said he would return to an area in northern Tibet called Lato. He did not leave any written instructions indicating his reincarnation. It was the IIIrd Karmapa Ranjung Dorje himself who stated that he was the incarnation of Karma Pakshi.

Thus, it is evident that they do not always leave written instructions indicating the details of their next birth. Even when a written message was left behind, it was the reincarnations themselves who always proved their own authenticity. The Karmapas also showed extraordinary abilities and convinced people by their unusual behaviour and statements.

Up to the VIIIth Karmapa, Mikyo Dorje, there seemed to be no difficulties in identifying the reincarnations. At the time of Mikyo Dorje, a scholar called Amdo Lama indicated that his son was the incarnation of the Vllth Karmapa Chodhrag Gyamtso. He claimed there had been unusual signs at the birth. Amdo Lama made offerings to Tashi Namgyal, the then Gyaltshab Tulku and the monks and administrators of Tsurphu supported his claim. At the same time, in eastern Tibet near Karma-gon, another boy proclaimed himself to be the Karmapa. This five-year-old child announced that he was the incarnation of the Vllth Karmapa. He added that the other candidate at Tsurphu was the incarnation of a lama from Zurmang monastery. Both the claimants were brought together and an investigation was made. They were confronted with possessions of the previous Karmapa, to check which one would recognise them. It then became evident that the boy from Karma-gon was the genuine incarnation.

The recognition and finding of the XVIth Karmapa, Rangjung Rigpa'i Dorje, also brought some difficulties. The XVth Karmapa had given a letter predicting his incarnation to his close disciple, Jampal Tsultrim, who at first did not disclose this information. After the death of the XVth Karmapa, a very powerful Gelug minister got his son recognised as the reincarnation of the Karmapa. This was even confirmed by the Xlllth Dalai Lama. Perforce, the people from Tsurphu had to accept the child. Later, however, the boy fell from the monastery's roof and died. Some years later, the genuine letter was presented which led to the recognition of the true XVIth Karmapa. The Xth Gyalwang Drugchen Rinpoche also played and important role in the instatement of the authentic Karmapa.

Lea Terhune, Secretary of Situ Rinpoche, writes in Relative World, Ultimate Mind, edited by her:

The Xlth Situpa (predecessor of the present one) recognised the XVIth Karmapa's incarnation without benefit of seeing the XVth Karmapa's predictive letter, which had been spirited away after the latter's death by an absconding monk who was afraid of the Situpa. When the letter was finally recovered, it confirmed that the trulku recognised by the Situpa was correct, supporting every detail.

The Dalai Lama nullified his confirmation in favour of the candidate of Situpa at that time because there was no senior Karma Kagyu lama willing to seek support from, or extending support to, the Dalai Lama.

In the earlier disputes concerning the Karmapa's reincarnations, the true one has always proved himself beyond any doubt. According to Tibetan belief and lore, there exist extraordinary qualities which only an unsurpassable bodhisattva like the Karmapa can manifest.