Appendix C

The Kagyu Family — Genesis

The Buddhist philosophy has two streams — the Mahayana school and the Hinayana school — with different approaches. Mahayana asks the seeker to work for the betterment of the world. The seeker is advised to dissolve his ego into the common good. Hinayana, on the other hand, asks the seeker to withdraw from the world and seek individual salvation through meditation. Hindu philosophy too advocates much the same thing. The Buddhism introduced in Tibet by Guru Padmasambhava was Mahayana with elements of Tantricism therein. All the Buddhist orders of Tibet are classified under two schools: the Ancient School and the Gelug or the Reformed School. The difference between the two lies in the inclusion of tantras in the first only: while the sutras are the same in both.

The Western usage is to divide Tibetan Buddhism into red and yellow. By 'red' is meant the three earlier orders: Nyingma, Kagyu and Sakya while the 'yellow' denotes the later Gelug. The Nyingma dates back to the advent of Guru Padmasambhava, i.e. the second half of the eighth century. The Kagyu traces its heritage to a great siddha from eastern India named Tilopa, the Sakya to a scholar and patron of learning from central Tibet named Khon-gyal (1034-73) and the Gelug to a great monk-scholar from Kokonor named Tsongkhapa.

There is a sharp difference of opinion regarding esoteric practices and monastic discipline between the so-called Red orders on the one hand and the Yellow on the other. For the laityin general, temples and monasteries of all sects are equally holy both for congregation and pilgrimage. Specifically every Tibetan is attached to a particular monastery and his/her view on life is governed accordingly. Reincarnations connected with red have been found in yellow households while some highest yellow reincarnations have come from red families.

In Tibet, there are two kinds of temples, lhakhang and gonkhang. The former house images of the Buddha, bodhisattvas (saints) and scholar saints while the latter have tantric deities and guardian spirits. The two stand out in sharp contrast. Distinct and separate atmospheres prevail in both. People offer chang and chema (tsampa and butter) to the tantric gonkhangs twice a month. The representations of wrathful forms are out of the ordinary and can be petrifying for children. Some are guardian spirits — spirits of the dead who by the law of their karma are compelled to remain in this state extendedly. They are believed to be able to help Tibetans achieve secular and materialistic ends in this world. Most of these gonkhangs are built on hills; they also exist side by side with the lhakhangs.

Hanging on the walls of each gonkhang are stacks of swords and muskets used in the wars of conquest that had made Tibet the greatest military power in Central Asia during the seventh and eighth centuries before Buddhism killed the martial spirits of Tibetans(?) Perhaps no religion in the world ever changed a people's way of life so dramatically as did Buddhism in Tibet. The Tibetans, were once the most dreaded and fiercest warriors in Central Asia, literally 'put down their weapons at the lotus feet of lamas' and followed the 'white path of non-violence' shown by the Buddha.

Entire families would go to the lhakhangs to replenish the butter-lamps on various days of the lunar calendar. The eighth, tenth, fifteenth, twentyfifth, twetyninth and thirtieth of every month are considered the auspicious days, and charities and offerings made then are considered sacred. The calm and tranquillity in lhakhangs is altogether different from the terrifying gonkhangs. The statues, images of Buddha, bodhisattvas andsaintly scholars look benevolent and beautiful. The interior decorations, all of religious nature, hold the pilgrims spellbound. Usually three protestations and prayers are offered. Wall paintings and frescoes depict the lives of saints or of the Buddha, or illustrate their teachings. The lhakhangs contain various smaller chapels which may contain golden chortens holding relics of the departed lamas. Monasteries can accommodate a large number of monks with separate quarters. Monks are governed by the vinaya or book of discipline. However, in the established monasteries in Tibet, both the sutra and the tantric aspects of Buddhism are considered necessary for the attainment of nirvana (enlightenment).

Halfway up the snow-clad mountains, among the rocks and shale, a number of caves are carved out for hermits — monks who have renounced the monastic life of ease and plenty — and laity who have permanently left their families, herds of yaks and fields of barley behind. In fact it is said that those who seek enlightenment must leave behind their homes, monasteries and so on, and seek the solitude of caves.

Unlike the various Christian, Hindu or Muslim denominations, the lay Tibetan Buddhists are not rigid about their sectarian faith and practice. They usually worship all reincarnate lamas, regardless of their orders. It is also not necessary for the laity, whose average ambition may be simply to lead a decent Buddhist life, to follow a particular order, particularly since the diaspora. Only the lamas, by their theoretical renunciation of the world, are supposed to choose the most suitable means — and so a particular order — and then concentrate on attaining nirvana.

The formation of four major orders (Nyingma, Sakya, Kagyu and Gelug) and their numerous sub-orders was a creative Tibetan response to Buddhism. The orders went their own separate ways, each following vigorously and continually transmitting its own tradition and practice tending its temporal affairs with great vigilance. This was partly due to lack of communication. But the basic difference among the orders centred on their different interpretation of emptiness, which is the basis of Mahayana Buddhism. With the rise of each order, there have been momentous philosophical debates whether thephenomenal objects really exist or not. These debates have contributed greatly to the development of Tibetan religious literature. The various orders grew from the interpretations of four or five extraordinary Buddhist scholars. Naturally enough, great numbers of monks in a particular region began to accept ready made interpretations of the Buddha's teachings because it was easier to do so.

Samyutta-nikaya records the Buddha's premonition about the bhikhus (monks) of the future. He said, "Monks will no longer wish to hear and learn the suttantas proclaimed by the Tathagata, deep, deep in meaning, reaching beyond the world, dealing with the void, but will only lend their ear to the profane suttantas proclaimed by poets, poetical, adorned with beautiful words and syllables." Clearly the Buddha was aware that what he had preached was a new, pristine doctrine and it would be distorted in later times.

Gradually as Tibet became increasingly religious, the various orders came to play significant roles like political parties in democratic countries. The high lamas of Sakya, Kagyu and Gelug sects ruled Tibet at different periods of history, and the ruling order exercised the greatest power. However, it would be wrong to conclude that all monasteries or orders exercised political power.

The historical Buddha, Shakyamuni, accommodated the different capacities of beings in his teachings. All these teachings can be subsumed under the Sutrayana and the Tantrayana. Although the Buddha only gave oral teachings, which were recited orally until the first attempt to codify it in writing by the Emperor Ashoka of the 3rd century BCE in India. Buddhist Masters also authored many treatises explaining the meaning of the Buddha's teachings.

In the eighth century the Tibetan king, Song-tsaen Gampo, invited two Buddhist Masters, Padmasambhava and Shantarakshita, to Tibet. At the same time the king initiated translation of important Buddhist texts into Tibetan. This early activity of teaching and translation brought about the Nyingma order, known as the Old Translation School. The teachings in the Nyingma order are based on the texts of this early period of translation.

During the XIth century, there was a second phase which involved the revision of earlier terminology as well as new translations. The traditions that base their transmission on that period are referred to as the sarma, the New Translation Schools. Of these the Sakya, Kagyu, and Gelug are the most well known.

The Kagyu Lineage

The Kagyu Lineage originated with the great yogi Tilopa who lived in northern India sometime around the 10th century AD. Tilopa received the Four Special Transmissions and mastered them.

Although there exist discrepancies amongst historical sources regarding the identities of these Masters associated with each of the four transmissions, there is consensus that the first of the four came from Nagarjuna and consists of two tantras, the sangwa dupa tantra and the denshi tantra. It also incorporates the practices called 'illusory body' and 'transference'. The second special transmission came from Naropa and includes the tantra called mahamudra and the practice called 'conscious dreaming'. The third special transmission came from Lawapa. It includes the demchog tantra (the practice of 'clear light'). The fourth was transmitted from Khandro Kalpa Zangmo and includes the tantra known as hevajra, and the practice called tum-mo.

These teachings were passed on from Tilopa to Naropa, and were systematised as the Six Yogas of Naropa that are considered a central theme in the Kagyu order. Naropa transmitted his realisation and knowledge to Marpa, the Great Translator, who visited India on three occasions braving immense hardships from Tibet in order to receive instructions. He called his tradition 'kagyu' in Tibet.

His disciple Milarepa became one of Tibet's great yogis. Through perseverance in the practice of mahamudra and the Six Yogas of Naropa, he achieved profound realisation of the ultimate nature of reality.

Milarepa's transmission was carried on principally by Gampopa a doctor of the Kadampa tradition. This is a gradual path that includes what is called the Lam Rim teachings. He attained realisation of ultimate reality under Milarepa's guidance andestablished monastic institutions, taught extensively and attracted many students. He had other prominent disciples as well such as Rechungpa.

Four of Gampopa's disciples founded the Four Major Kagyu orders. Barom Dharma Wangchuk founded the Barom Kagyu; Phagdhru Dorje Gyalpo founded the Phagdhru Kagyu; Shang Tsalpa Tsondru Drag founded the Tsalpa Kagyu; and Karmapa Dusum Khyenpa founded the Karma Kagyu.

It was the 1st Karmapa, Dusum Khyenpa, who received the complete mahamudra transmission from Gampopa.

The Eight Minor Kagyu orders were established by the disciples of Phagmodhrupa. These eight orders are the Taglung Kagyu, Trophu Kagyu, Drugpa Kagyu, Martsang Kagyu, Yerpa Kagyu, Yazang Kagyu, Shugseb Kagyu and Drigung Kagyu.

None of the different Kagyu orders is referred to as 'major' or 'minor' in terms of the instructions they contain. In that respect they are equal. The Four Major Schools are termed as such as they originate with Gampopa himself; the Eight Minor Schools originate with a later generation of masters. At present, among the Four Major Kagyu orders, only the Karma Kagyu remains extant. Among the Eight Minor Kagyu orders, only the Drugpa, Taglung, and Drigung Kagyu continue to exist as independentorders.

One can distinguish several transmissions within each order. However, all major Buddhist traditions in Tibet have a lineage of pratimoksha vows in accordance with the vinaya and two lineages of bodhisattva vows.

The Karmapa himself always chooses the teacher who will pass on the lineage to him in his future reincarnation. In this respect, he is considered a great bodhisattva or a mahasattva with the capacity to perceive the realisation and qualities of others. And it is through this ability that he selects his own Guru. There is no fixed rule which defines the teacher in advance. In some cases the lineage-holders are eminent reincarnates, while in others they are exceptional practitioners without high status in the religioushierarchy.

Sometimes, interim caretakers look after the Karmapa's monasteries during the period when the reincarnate is searched or until the reincarnate attains adulthood. These caretakers arenot lineage-holders. The XIVth Karmapa, Theg Chog Dorje installed the head of the Drugpa Kagyu, the IXth Drugchen Mipham Chokyi Gyamtso (also known as Mingyur Wang-gi Gyalpo), as the interim director of administration. The XVIth Karmapa installed a legal body, the Karmapa Charitable Trust, and appointed the trustees in accordance with the Indian law. As per the deed of the trust, it is the responsibility of this trust to run the affairs of the seat of the XVI Karmapa and the affiliated monasteries and centres till the coming of age of the XVII Karmapa.

Tilopa (988-1069 ad)

Tilopa was born into a Brahmin family in eastern India. At an early age, he met the great master Nagarjuna who, by means of his magical powers, induced the state oracle to choose Tilopa as the ruler of one of the then Indian kingdoms.

Barely a few years later, Tilopa began to be weary of a life of luxury. Renouncing the kingdom he became a monk. He was ordained by his uncle at the tantric temple of Sonapuri in Bengal. One day, while he was engaged in his priestly duties, an ugly hag appeared before him and asked if he would like to attain true enlightenment. Tilopa recognised her as a dakini, a keeper of esoteric secrets, and begged for her instructions. The dakini initiated him into the chakrasamvara tantra, which he was able to comprehend and absorb fully. Tilopa practised these teachings for 12 years at Sonapuri. He took a yogini (a female practitioner of yoga) as his consort. This action led to his expulsion from the monastic community.

Traveling far and wide throughout India, he met many accomplished teachers and received their instructions. For livelihood, he would pound sesame seeds (til) to produce oil, hence his name Tilopa. His main Guru was the Buddha Vajradhara from whom he received direct transmission of the teachings, in particular the mahamudra. He lived in desolate places and grew famous as a great master. Once Tilopa appeared seated on a lion and manifested the power of controlling both the sun and the moon, putting to shame a non-Buddhist yogicalled Mati who used to boast that he possessed the greatest occult powers. On another occasion, Tilopa flew high in the air with his consort and could be seen hovering over a crowded marketplace.

Among his outstanding disciples, Naropa became the principal lineage holder. His teaching was the expression of the highest realization of Yoga.

"Do not imagine, think or deliberate,

Meditate, act, but be at rest.

With an object do not be concerned" (Tilopa).

Naropa (1016-1100)

Naropa was born in a royal family in Bengal. He was given the name Samantabhadra and was brought up to become a king. Being more inclined towards a spiritual path and intellectual studies, at the age of eight he sought permission to go to Kashmir for higher education. Three years later, he went to Kashmir and began his studies in art, science, grammar, rhetoric and logic with the most eminent teachers of that time.

He remained there for three years and completed his studies. He returned home to find that his parents had arranged for his marriage to a Brahmin girl named Vimaladipi. He lived with her for eight years during which period she became his disciple. Later, at Naropa's insistence, this marriage was dissolved. Thereafter, he again went to Kashmir for further studies. Ordained as a novice there, he spent another three years in studies and became renowned for his remarkable scholarship and learning.

At the age of 28, Naropa returned from Kashmir and lived at Pullahari, currently situated at Lakshmipur near Jamui in Bihar. He joined the nearby Nalanda University which was presided over by four great Buddhist masters. When one of them died, he was elected to the vacant place. Thus, taking the name of Abhayakirti, he became an abbot of Nalanda where he taught for eight years.

One day a dakini appeared before him, manifesting 37 ugly features. As an embodiment of the Vajra Dakini, she revealedto him the importance of meditation practice suggesting that he should seek instructions from her brother Tilopa. Naropa deserted his exalted position at the university, gave up his books and set out in search of his destined teacher.

Travelling further east, clad in only a robe, with just one companion and with only a begging bowl, he encountered numerous strange manifestations in the search for his teacher. In despair, and on the verge of committing suicide, he at last suddenly met Tilopa, "a dark man with protruding blood-shot eyes, dressed in cotton trousers, his hair knotted in a tuft."

Tilopa revealed the lineage teachings to Naropa and put hirr through 12 hard tests, each of which ultimately resulted in the transmission of an important esoteric teaching. Having absorbent the full transmission of his teacher, Naropa travelled to a remote region and immersed himself in meditation.

After some years, Tilopa instructed other disciples to fetch Naropa, declaring that there was some more work for him to do. Naropa came back to Pullahari, where he envisioned arrival in India of the Tibetan pilgrim Marpa, who was soon brought to him. Marpa was accepted as a disciple, initiated into the higher tantras and taught the mahamudra to perfection! On two other occasions, Marpa traveled from Tibet to meet Naropa, thus enabling the oral transmission to be preserved for future generations.

Naropa spent his last years in isolation, appearing occasionally to his closest disciples in times of need. He died the age of 84. One of his disciples was Siddha Dombhi Heruka, the teacher of Lama Drogmi (992-1072), the founder of the Sakya order. A distinguished scholar, Dipankara Atisha, who was instrumental in spreading the message of the Buddha in Tibet was also his disciple. Marpa, the Tibetan translator, carried these teachings to Tibet, giving rise to the Kagyu order.

Marpa (1012-1097)

Marpa was born in south Tibet. His father had prophesied his son had the potential for great spiritual attainments. At an early age, Marpa embraced Buddhism, changing his nameto Dharmamati. He studied Sanskrit with the Sakya Lama Drogmi and then set out for India. The journey took him through Nepal where he met two disciples of the Siddha Naropa who impressed him greatly with their practical knowledge. After a long and difficult journey, Marpa was led directly to Naropa, who accepted him as a spiritual son and began to transmit the teachings to him.

For sixteen years, Marpa received initiations and teachings from Naropa. Then he returned to Tibet where he spent many years translating the manuscripts of the tantric teachings brought with him from India. He established a community farm and monastery at Lhodhrag, and married Dagmema who bore him several sons. He was a teacher to only a select group of disciples, among whom he dispersed the essence of his understanding.

Marpa made a second journey to India in order to bring back more teachings to Tibet. Upon his return, he took Milarepa as a disciple, but not before the latter passed a number of trials and tests. Pleased, Marpa bestowed the secret teachings on Milarepa. In answer to a query from Milarepa concerning the most secret Drong Jug teachings (for entering the bodies of others, used for the animation of corpses or the transformation yoga), Marpa found himself wanting. He once again returned to India to receive those teachings though he was of advanced age.

In India, Marpa met Dipankara Atisha, who informed him that Naropa was just about to leave the world. However, Marpa was able to have a miraculous meeting with his teacher, who appeared in a vision and transmitted the required teaching to him. Marpa returned to Tibet.

He always utilised dreams and omens for understanding the course of destiny. He was a hard taskmaster, famous for his ungovernable temper and frequent rages, yet equally noted for sudden moments of great generosity and good humour. Among his four main disciples including Jetsun Milarepa, he distributed the esoteric teachings, along with the various holy relics brought with him from India. At the age of 86, he passed away, having firmly established the Kagyu order in Tibet.

Milarepa (1052-1135 CE)

Milarepa was born in the Gungthang province of western Tibet close to the Nepal border. His father died when he was only seven and the family property was usurped by his greedy uncle who treated him and his mother shabbily. The embittered widow, impatient for revenge, sent him off to learn the black arts as soon as he came of age.

The young man quickly mastered the powers of destruction! He wreaked havoc to his village causing the death of many people. However, his teacher resented the misdeeds and sent him off to find someone who could help him counteract all the bad karmas accumulated through his magical incantations. He became a pupil of a Nyingma lama who soon directed him to Marpa, then living in Lhodhrag.

Marpa had had a vision of his coming and allowed him remain at Lhodhrag but refused to admit him to the inner circle of initiates and would not give him any teaching. For six years Milarepa toiled like a servant and subjected to backbreaking labour. After several futile attempts, he finally built a nine-storied tower according to the specifications of Marpa.

Finally, the difficult trials were over, the bad karmas burnt up, and Milarepa was soon given the full teachings and initiations. Marpa prepared him for a life of solitary meditation and imparted the secret teachings of Naropa, in particular the mystic heat yoga. Clad only in cotton, Milarepa lived for many years in total isolation in high mountain caves, He engaged himself in the perfection of the teachings transmitted to him.

The years passed and the cotton-clad yogi became fu|ly enlightened. People got to hear about him and sought him to listen intently to the mystic songs through which he expounded his teachings. After completing nine full years in isolation began accepting disciples. Living a very simple life, he spread his teachings through his mystic songs, many of which survive to this day. Tibet resounded with his fame. Even the present Communist govt acknowledges him!

Among his well-known disciples was Gampopa who became the next lineage-holder after Milarepa passed away at the of 84 amongst many wondrous signs. Yet another disciple Rechungpa's teachings too survive to this day.

Gampopa (1079-1135)

Born in Nyal in eastern Tibet, Gampopa was brought up by his father who was an excellent physician and imparted him a thorough knowledge of the profession. At the age of fifteen, Gampopa was well-versed in many of the tantras and also a competent doctor. At the age of 22, he married and had two children, a son and a daughter. An epidemic in the region claimed the children suddenly. The young man was distraught, especially when his wife also fell victim to the same disease. In her death throes, she asked Gampopa to devote his life to Buddhism.

Four years later Gampopa, 26, received ordination as a monk, taking on the name Sonam Rinchen and following the doctrines of the Kadampas (founded by lama Domtonpa). He studied under many illustrious teachers and quickly developed a good understanding of Buddhism. When he was 32, he overheard some beggars talking about the yogi Milarepa and realised that this yogi must be his destined teacher.

He set out in search of Milarepa and after many hardships, managed to find him. For 13 months, he received teachings directly, the doctrines of Naropa, the mystic heat yoga in particular and also the complete teachings of the mahamudra. He spent many years in deep meditation in retreat and founded a monastery, which came to be called Dhag-lha Gampo. He soon attracted many disciples.

Gampopa blended the doctrines of the Kadampas with his own realizations of the mahamudra, producing the basis for the present Kagyu order. He was a fine writer, renowned for his clarity and deep analytical insight. He always stressed the importance of simplicity in matters of doctrine. Soon, he became known as Dhagpo Lharje, the doctor of Dhagpo, though most of his later years were devoted to the healing of spiritual rather than physical sickness.

There are Tibetan traditions declaring him to be the incarnation of Chandraprabhakumara (the son of a wealthy householder in Rajgir in Bihar who had asked the Buddha to preach the Samadhirajasutra), whereas some declared him to be that of King Srong-tsaen Gampo, the first Buddhist ruler of Tibet.

The four main disciples of Gampopa formed the four 'major' schools of the Kagyu. At the age of 75, having firmly established the Kagyu teachings, he died. At this time there were many remarkable and auspicious omens. One of his disciples, Dusum Khyenpa, founded the line of successive reincarnate Karmapas. He was the first incarnate (trulku) of Tibet.

According to predictions in the Buddhist scriptures, 24 or 26 Karmapas will manifest Buddha Activity in this world.

Dusum Khyenpa: The First Karmapa (1110-1193 CE)

Dusum Khyenpa was born in village Ratay in east Tibet. As his father was a Buddhist practitioner, Dusum Khyenpa received teachings from him as well as from many other teachers. At the age of 20, he was fully ordained as a monk. He had already acquired the mantra of ekajati, learnt the rites of the great protector Mahakala, obtained siddhi (miraculous powers), studied the rites of Chakrasamvara, learnt the doctrines of the future Buddha Maitreya and the Prajnamula teachings, Six Treatises of Siddha Nagarjuna, doctrines of the Kadampas, and initiated into the five important esoteric practices. Now he set himself to the task of thoroughly studying the Vinaya precepts.

Dusum Khyenpa traveled to the Penyul Gyal monastery where he met the great teacher Pal Galopa and others, who gave him the teachings of the great Kalachakra cycle, together with those of Mahakala Kakamukha. Meeting Gampopa at the age of 30, he obtained precepts from the teacher, who taught him the Lam Rim of the Kadampas and said, "I meditated on it! So should you!" Sometime later Dusum Khyenpa was initiated into the mysteries of Hevajra. During the empowerment rites, Gampopa manifested before him in the form of Hevajra himself.

Dusum Khyenpa received the full transmission of the esoteric teachings. His inner heat was developed and he felt a strong feeling of well being. Wearing only a single cotton-cloth he went into retreat for nine months, fasting and meditating under the guidance of his teacher. His great faculty for concentrated trance was born in him at this time. Gampopa realised that from amongst his hundreds of disciples, it was Dusum Khyenpa who had the greatest ability at meditation. Gampopa prophesied that Dusum Khyenpa would gain complete control of the inner heat, which he did. Many wonderful signs manifested, so he returned to Gampopa who told him to continue with his meditation for some more months. Six months passed, and like the sun bursting through the clouds, he attained true enlightenment. Gampopa recognised the great attainment of his disciple and laying a hand on Dusum Khyenpa's head, he said, "My son, you have severed your bonds with the world of phenomenal existence," adding that it would henceforth be Dusum Khyenpa's duty to impart his realisations to others.

According to a sutra (an ancient scripture), the Buddha had once prophesied that approximately 1600 years after his own passing there would be born a man of great spiritual attainment and infinite compassion. This man would spread Buddhism for many successive reincarnations and would be known as the Karmapa (man of karma). Gampopa and the two great masters of that time, Lama Shakya Shri from Kashmir and Lama Shang recognised that Dusum Khyenpa was indeed the Karmapa foretold in the prophesy.

Acting on the instructions of Gampopa, he traveled all over Tibet on pilgrimage and began preaching and teaching. He attained the power of being able to pass right through solid rocks and mountains. For four months he remained on the 'flat white boulder' at Phabong Karleb, which had been a seat of Guru Padmasambhava. He was fed there by the dakinis.

The Karmapa, upon hearing of the transition manifest by his teacher, returned immediately to the Dhag-lha Gampo monastery. He had a vision of Gampopa in the sky and then engaged in extensive rites for the propagation of the Kagyu order. It was here he promised his disciples that he would live until his 84th year. In his fifty-sixth year, he established the large Kampo Naynang monastery at a place which is noted for the huge rock upon which the Tibetan letter 'ka' appears whenever a new Karmapa reincarnates into this world. (The letter appears in a line, next to the previous one.) He arranged for the building of a large new monastery at Tsurphu, which became theprincipal seat of the Karmapa incarnates. Beside it, he established Gampo Ghangra and Karma Gon monasteries.

The Seat of an authentic Buddhist Master is the place where he creates the facilities for the study and meditation of dharma. A Seat is not just the place where the Master lives. How should a Buddhist Master supervise the activities at his seat. Supervising the Seat has to do with the study and the meditation of dharma. A Buddhist Master's activity concerns nine aspects. The Master has to be learned in the Buddhist teaching; he has to be someone who adheres to the Buddhist code of ethics and should be a good person, that is, someone of good character. He should also study, reflect and meditate regularly. And his work for others is to teach dharma, to refine understanding of the teachings through the art of debate and to write compositions in which he clarifies the meaning of the teachings. This is how the authentic Masters of yore cared for their Seats. It is not just the Master who must engage in these activities, his associates must also practise them. They also need to live in dharma, not profit from it.

The 1st Karmapa made a prediction containing all the details of the place where his next incarnation would be found and left it in the care of Drogon Rechen, one of his foremost disciples. He declared that there would be many Karmapas in the future, adding that there were already his other incarnations in existence. (Several incarnations can exist simultaneously: e.g. of body, of speech, of mind, of qualities and so on). During the later years of his life the letter 'ka' appeared on the large rock at Kampo Naynang. In 1193, he passed away. One of his disciples, Drogon Tsangpa Gyaray (1161-1211) founded the Tsangpa sub-order and Gyalwa Ling-jay-repa founded the Drugpa branch.

Karma Pakshi: The IInd Karmapa (1204-1283 CE)

Karma Pakshi was born in Dri-lung Won-thod in a noble family tracing its link with the great Tibetan king Songtsan Gampo. There were many auspicious signs at his birth and he was soon noticed to be quite an exceptional child. By the age of six, he was fully proficient in the art of writing, even though he had no teacher.

At ten, he had completed the study of the religious texts available to him and only needed to glance at a text or hear it once in order to know it fully. It was this awesome power of natural knowledge which finally convinced his parents that the child had a high spiritual birth.

His first teacher was Lama Gyalsay Bom Dhragpa, a disciple of Drogon Rechen, whom the first Karmapa had entrusted with the prediction details of his future incarnation. The lama said to him, "Today the viras (heroes) and dakinis appeared in the sky like a mass of clouds. You will be blessed by dakinis!" The same night his yidams (tutelary deities) informed the teacher that the boy was the new Karmapa and there were many auspicious indications to confirm it.

At the age of 11, he received the primary ordination. Disturbances broke out in the region and the young Karmapa left for Trashi Pom Dhrag in eastern Tibet and engaged himself in meditation. He also traveled to the Tsurphu monastery, badly damaged during local wars, which he rebuilt.

Once Kublai Khan sent 30,000 soldiers to arrest him. When they confronted the Karmapa, they were immediately paralysed by his two-finger mudra (the tantric paralysing gesture). Feeling compassion for them, he restored their movements and allowed them to seize him. They wrapped him in a cloth and tried to tie him up, but his body was like a rainbow, with no substance, and they found the task impossible. Then they forced him to drink poison. Instead of any injurious effect, blinding rays of light began to stream from his body. The soldiers were terror-stricken. They took him to a high mountain and pushed him off, but he glided down, landed on a lake and traveled across the surface like a duck. Unsuccessfully they tried to burn him, throwing him with two of his disciples into a blazing fire. Streams of water came out of their bodies and soon put out the flames. Kublai Khan heard of the events and ordered that the Karmapa should be locked up without any provisions. For seven days, people observed heavenly beings coming to provide him with food and drink. At last the emperor relented and became his disciple.

A few years previously the Karmapa had had a vision telling him to arrange for the building of a large statue of the Buddha, 26 arm-spans in height. He recalled the vision. The task took three years. But the image curiously appeared to be leaning over to the left. After a few years, the Karmapa sat in meditation posture before the huge new statue, lining his body up with the tilt of the image. Slowly he straightened himself up into a vertical position and simultaneously the statue did likewise.

The Karmapa told the Siddha Ugyen that the latter would be the teacher of his reincarnation. A couple named Choe-phel and Changden, from Dhingri Lang-khor in southern Tibet, came to Tsurphu on pilgrimage and had an audience with the Karmapa. He told them that his reincarnation would be born as their son and that he had already transmitted part of himself into the womb of the woman.

Five months passed, and then, in 1283 he passed away at the age of 80, having performed the rite of pho-wa or consciousness-transference. There were many curious and auspicious omens at the time of his last rites.

Ranjung Dorje: The IIIrd Karmapa (1284-1339 CE)

Ranjung Dorje was born in the evening, just as the moon was rising, on the roof of a house in Dhingri Lang-khor in southern Tibet. After his birth he sat cross-legged and said, "The moon has risen!" His mother took this to be a bad omen and threw ashes into his mouth, but his father recalled the words of the IInd Karmapa and restrained her from acting further. Consequently, the boy did not speak again until he was three years old.

When he was three, while playing with some other children, he suddenly asked them to make for him a throne out of squares cut from turf. He sat upon it, produced a black hat, which he put on his head and then declared that he was the Karmapa. Once, on a visit with his parents to Dhingri, after perceiving the image of the Buddha there, he experienced the sensation of a rainbow merging into him. He learnt some Buddhist precepts from his father. He knew the alphabet without having it taught to him. In his dreams he had many pure visions.

At the age of five, he told his father that he would like to see Siddha Ugyen. They traveled to the place where Siddha Ugyen was staying. The day before they reached there, Siddha had a dream in which the IInd Karmapa appeared and told him that he would be coming to see him the following day. Early in the morning, he shared the dream with his disciples. A throne was set up and a large procession organised.

The child arrived and went straight up to the high throne and sat upon it. "Who are you that you sit upon the throne of my teacher?" asked the Siddha. "I am the famous Lama Karmapa!" replied the boy. The Siddha then asked him to relate how they had met before, to which the boy replied, "One great Siddha came to me. He was you and told me about all the pilgrimages and travels made throughout that breath-taking land of India." The child then climbed down from his throne, prostrated before the Siddha and said that in the previous life he had been the teacher, but that in this life he would become the Siddha Ugyen's disciple. The prediction details left by the IInd Karmapa were consulted and it was established beyond any doubt that the child was the reincarnation of the Karmapa.

He composed a treatise on astrology, which later became established as a new system, the Tsurphu system. The other system is the Central Tibetan one. At the invitation of successive emperors of China, he visited that country several times. Once as the guest of the Emperor of China, he let it be known that the time was approaching when he would leave his body and would be reborn in the region of Kongpo. To his personal secretary, Konchog Rinchen, he gave precise details of where and how to find his reincarnation, adding that he would declare himself at the appropriate time. He passed away at the age of 56.

There was great lamentation. However, in the wee hours of the next morning, the sentries of the palace looked up in the sky and there in the full moon they could clearly see the Karmapa. Shamar Dhragpa Senge, first Shamar Trulku (1283-1349) was one of his five prominent disciples.

Rolpa'i Dorje: The IVth Karmapa (1340-1383 CE)

Rolpa'i Dorje was born at sunrise. His mother was a natural wisdom-dakini. While still in the womb he could be heard reciting the mani mantra and his body frequently assumed strange postures, which caused her to shake. As soon as he was born he sat cross-legged and uttered, "Om Mani Padme Hum, Hrih, I am the Karmapa." Then he recited the letters of the alphabet. His father was very sceptical but his mother told him not to doubt as she had had many highly auspicious dreams.

When three years old, the child was taken to Nyangpo and there he told his mother "I am the reincarnation of Karma Pakshi. I shall have many disciples in this world, you just wait and see!" He assumed the meditation posture of Amitabha, the Buddha of Boundless Light, and then told his mother not to mention their conversations to anyone else, adding that he would eventually go to Tsurphu.

A search party, looking for the Karmapa's reincarnation in the Kongpo province, heard of the remarkable child. Convinced that the reincarnation had been found, the searchers took the child to the Dhag-lha monastery of Gampopa. Reaching there, he immediately pointed to the statues of the past Karmapas, saying "That is me!" to each of them. At the age of 18 he received the final ordination. He observed all the Vinaya precepts. He even forbade anyone to bring even the smallest piece of meat into his presence. Always surrounded by books, it was said of him that he could read them even in his dreams. He knew more than 60 different scripts and always amazed his teachers with his vast knowledge.

Once a family brought a young boy three and a half years old to him for the primary ordination. Instead of that, he bestowed the full ordination and at the same time (year 1361) prophesied that the child would eventually become a great spiritual leader. He was Lobzang Dhragpa, who later became the great teacher Je Tsongkhapa, the founder of the Gelugpa sect.

Once, on way to Karma Gon while crossing the Shamnam Dzung river, he met the reincarnation of Shamar Dhragpa Senge, recognised him and named him Kha Chod Wangpo. Thereincarnate was only seven years old then. Later, the Karmapa journeyed towards a solitary mountain in the far north, preaching extensively on the way. He set up camp on the barren mountainside and said, "Should the remains of a good monk be cremated on the summit of this mountain, Chinese troops will not invade Tibet!" He performed a ceremony, packed up all his personal books and ritual items, explaining that they should be carefully preserved for his reincarnation who would be reborn in Nyang Dam. He circumambulated the holy objects 55 times and passed away at the age of 44.

His remains were cremated on the mountain, amidst numerous auspicious signs such as rainbows, glowing lights, tremors and showers of flowers. Disciples saw him in the sky, sitting inside a rainbow circle, riding on a lion and sitting on the sun, the moon and the stars. His foremost disciples included Shamar Kha Chod Wangpo, the IInd Shamar Trulku (1350-1405) and Je Tsongkhapa, the founder of the Gelugpa sect.

Deshin Shegpa: Vth Karmapa (1384-1415 CE)

Deshin Shegpa was also born at sunrise in the region of Nyang Dam in southern Tibet. His father, Guru Rinchen, was a tantric, and his mother a yogini called Lhamo Kyi. Even before his birth, he could be heard reciting the mani mantra and the alphabet inside his mother's womb. At the time of his birth, his mother and numerous persons dreamed of the coming of the Karmapa, of railings made from rainbows, showers of flowers and sweet fragrances. As soon as he was born auspicious rainbows appeared everywhere. The child wiped his face and said, "I take refuge in the Buddha, the dharma and the sangha or order of monks. I am the Karmapa! Om Mani Padme Hum, Hrih!"

The lamas at Tsurphu heard of the birth of the prodigy. Brought to the monastery, he was immediately recognised by the Shamar Kha Chod Wangpo, who had been his disciple in the previous incarnation. At the age of 20, he took the final ordination at the Nam-drug Riwo monastery in Kongpo.

He visited China, invited by the emperor who was so impressed by him that he referred to theKarmapa as the Tathagata, or the 'thus gone', an epithet of the Buddha Shakyamuni. The emperor told the Karmapa that there were too many different orders of Buddhism and that it would be much better if there was only one, the Kagyu, offering to bring this about by force. The Karmapa explained to him that this was not his desire, nor could it be beneficial to humanity since mankind requires varying methods of teaching and that in reality all Buddhist traditions are but one great family of Buddhism. The emperor took teachings and initiations from the Karmapa, eventually becoming a great bodhisattva himself.

Once, during a ceremony, the emperor saw the mystic vajra mukut made from the hairs of 100,000 dakinis, hovering over the Karmapa's head. Realising that it was visible only on account of his own advanced spiritual attainments, he decided to make a crown that would be visible to all. On completion, he presented it to the Karmapa. This same 'Black Crown' has been worn by the successive reincarnations of the Karmapa since then. It is also said that this Crown has the power of conferring deliverance on sight to all living beings who behold it.

The Karmapa met the young reincarnation of Shamar Trulku, Choepal Yeshe, supervised his ordination and bestowed many initiations on him. When the Karmapa became afflicted by a serious disease and it seemed that he was ready to leave the world, his disciples held a propitiation ceremony to prolong the Karmapa's life, but he said, "Following an omen, I have projected myself to a place in the vicinity of Karma Gon. You should address your prayers in that direction and I shall protect you." To his main attendant he said, "Do not scatter the books and images, for an owner will soon be coming." Then he handed over all his ritual implements, precious relics and personal books, prophesying that he would be reborn at She Kyong. He assured his disciples that he would meet them again in reincarnation.

In the Potala palace, at the age of 32, he passed away. At the time of his cremation, many rainbows, haloes and showers of flowers were observed. Shamar Choe pal Yeshe, IIIrd Shamar Trulku, Situ Choskyi Gyaltshaen, 1st Situ Trulku and Dhrung Ma-say Togden, the 1st Dhrungpa (Trungpa) Trulku were among his foremost disciples.

Thongwa Dhoenden: The Vlth Karmapa (1416-1453 CE)

In accordance with the prophecy, Thongwa Dhoenden was born at Ngam-tod in She Kyong, near Karma Gon. While he was in his mother's womb, his parents had highly auspicious dreams. As soon as he was born, he sat upright, looked at his mother and laughed. When the umbilical cord was cut the smell of beautiful incense pervaded the whole region.

On the 12th day of the third month, his parents took him on a begging round and on this occasion he met Ngompa Cha Gyalwa, a disciple of the previous Karmapa. The infant became very excited at the sight of him and began to recite the alphabet (ali-kali: the vowels and consonants). Ngompa then took him to a solitary place and asked him who he was. The small baby grasped his finger and said, "I am unborn, free from all names, place-less and the glory of all living beings! I shall lead many to liberation!" Later he told the lama that he was the new Karmapa, but forbade him from disclosing this yet.

At the age of seven months, he made a throne, stood on it and recited the name of the Buddha and the mani mantra. He also bestowed blessings on the people around him. At the age of one, he was taken towards Lha Chim and on being asked why he had come there he pointed to the monastery and said: "For this!" Upon reaching the main building he pointed out the stupa of Karmapa Dusum Khyenpa, grasped hold of a black hat and said, "It's mine!" For three days there was a great shower of flowers from the sky and afterwards he was proclaimed to be the new Karmapa. The IIIrd Shamar Trulku, a disciple of his previous reincarnation, came and recognised him officially and performed the enthronement ceremony. Later, the IIIrd Shamar Trulku took him to his own monastery where the child recognised all the previous possessions of the previous Karmapa reincarnations and made a number of prophecies.

In 1452, while staying at Tse Lha Gang, it appeared that his passing was imminent. Therefore, Lama Sang-gye Senge began to offer prayers for the prolongation of his life. The Karmapa said, "This year nothing will happen to me. For nine more months I shall take responsibility for my life." Then hetraveled to Tsurphu monastery and went into retreat. At the age of 37, he imparted all the Vajradhara teachings to Gyaltshab Goshir Paljor and entrusted to his care a sealed letter giving all the details of his reincarnation. Many unusual signs were witnessed such as earth tremors, sudden darkness and showers of flowers and all knew that the Karmapa would be leaving the world soon. One day he said, "I also belong to the lineage of the Kagyus!"

The Karmapa collected his books, images, garments and Black Crown and gave them into the care of his chief attendant. He made some secret prophecies and then passed away at the age of 37. Gyaltshab Goshir Paljor Dhondrup, the 1st Gyaltshab Trulku and Situ Trashi Namgyal, the IInd Situ Trulku were amongst his foremost disciples.

Chos Dhrag Gyamtso: VIth Karmapa (1454-1506 CE)

The VIth Karmapa was born at Kyi Lha in northern Tibet. At the time of his birth he wiped his face and said, "Ama-la" (mother). At the age of five months he said, "Ah Hung! (There is nothing in the world but void.) People may think there is something, but they are really quite wrong. For me there is neither birth nor death!"

At the age of nine months, he met the Ist Gyaltshab Trulku, who immediately recognised him and arranged for his enthronement. All the details of the prediction letter were found to tally with the facts of his birth. Many people came to pay their respect and the young child astounded them all by reciting the alphabet correctly.

During his lifetime he preached the message of peace relentlessly and pacified warring groups. Many internecine fights ceased following his intervention. Once he traveled to Lhasa, where he had a vision of the future Buddha Maitreya, who advised him that a monastery should be built around the large statue of the Buddha there. The local ruler, Nu-i-pa, who supported the Gelug order, would not permit it. The monastery was then built outside Lhasa. The monks from the neighbouring Gelugpa monasteries descended on it under the cover of night and razed it.

A Karmapa lama, Choe-dhrag Gyamtso, narrowly escaped being killed. He took refuge in Lhasa.

The supreme ruler of Tibet at that time was IVth Shamar Trulku, Choskyi Dhragpa, who had been elected by the then ministers. Hearing of the great insult to the Gyalwa Karmapa and the Kagyu order he decided to punish the local ruler. The Karmapa would not hear of this and told him the matter was already well into the past. He left Lhasa.

During his next visit to Lhasa, he met the IInd Gyaltshab Trulku, Trashi Namgyal and presented him with a Vajra 'Orange Crown' in recognition of his high attainments. Later in Tse Lha Gang, he gave his last teachings, informing his closest disciples of his imminent passing. All the prediction details of his reincarnation were left in the care of IIIrd Situ Trulku, Trashi Paljor. He passed away at 53..

Shamar Choskyi Dhragpa, the IVth Shamar Trulku, Situ Trashi Paljor, IIIrd Situ Trulku, Gyaltshab Trashi Namgyal, IInd Gyaltshab Trulku, Sang-jay Nyenpa Dhrub-thob, 1st Sangjay Nyenpa Trulku, Karma Thrinlaypa, 1st Karma Thrinlay Trulku were amongst his foremost disciples.

Mikyo Dorje: VIIIth Karmapa (1507-1554 CE)

Mikyo Dorje was born one early morning in the province of Dam Chu in eastern Tibet. There were many auspicious signs and a strong smell of incense pervaded the region. A rainbow pillar formed over the house of his birth and many flowers fell down from the sky. The newly born baby wiped his mouth and declared, "I am the Karmapa! I am the Karmapa!"

The IIIrd Situ Tulku heard of the birth of a very unusual child in the province indicated in the prediction letter. He sent a messenger to determine if it could be the new Karmapa. Soon he visited the place himself and enquired: What are the names of the mother and father? Are there any palm-trees near the house? Which direction does the doorway face? Is there a stream nearby, and if so, in which direction does it flow?" All the answers tallied with the details given in the letter of prediction, so it was established that the child must indeed be the new Karmapa.

When he was only a month and a half old he declared, "Eh-Ma-Ho!" (Don't doubt me, for I am the Karmapa!") When he was three months old, Situ Trulku took him to the Karmagon monastery. There, the child was given a royal reception.

At the age of four months, the Karmapa met Gomchen Ser Phuwa, who had been his disciple during his last reincarnation. Gomchen Ser Phuwa presented him with a ritual bell and a double-drum. Immediately the small boy became very happy and played them both with great delight. When asked by the Gomchen which teachings he had transmitted to him in his past life the boy replied, "I gave you the mahamudra and the Six Yogas of Naropa."

When he was five, he was invited to the house of a nobleman from Ri-wo-che, in Eastern Kham. One day, while sitting there he was asked by Lama Sonam Rinchen to say who he really was. The boy laughed and said, "Sometimes I am Padmasambhava, sometimes Saraha and at other times I am the Karmapa!"

At about the same time, the mother of a child born in the Amdo region declared that her son appeared to be the new Karmapa. The news of this new boy spread rapidly. Gyaltshab Trulku, Trashi Namgyal, and Lama Yang Ripa traveled to Ri-wo-che in order to settle the matter, and vowed not to show any distinction between the two little boys until it was determined beyond doubt which of them was the true reincarnation. However, when they were presented before Mikyo Dorje they found themselves automatically doing full prostrations to him and thus realised that he must undoubtedly be the real Karmapa.

In Leh, Ladakh, a huge python entered the palace assembly-hall and refused to be driven out. Several meetings were held to find a way to get rid of it, but no solution could be found. Finally one of the lamas suggested that the Karmapa be contacted for advice. Laden with gifts of dried plums, apricots and grain, a delegation was sent to Kongpo. The Karmapa sent a letter back, with a message, saying, "Oh python, it is my personal order that you return to your own place in the lake, without any more bother", and gave the instructions that the letter should be read out loudly from the window of the hall.

This advice was followed and upon hearing the contents of the letter the python started shaking so violently that even the palace walls seemed to tremble. Slowly it unwounded itself and leaving the assembly-hall went straight to a nearby lake and disappeared into the water. This story is still recalled in Ladakh.

At the age of 22, the Karmapa received the full ordination. While traveling to the pilgrimage place of Tsari, where there is a natural image of Chakrasamvara, the Karmapa was met by a group of pilgrims who rushed to prostrate before him. Among them was a small boy whom he recognised to be the reincarnation of the Shamar Trulku, so he took him along. At the age of five, the Vth Shamar Trulku, Konchog Yenlag was enthroned by the Karmapa.

Once, while staying at the Tsurphu monastery, the Karmapa had a vision of Sakya Pandita who appeared to him surrounded by many Bodhisattvas, from whom he received important teachings. At this time, he made a small marble statue of himself and with a piece of leftover marble he made an impression of his palm by squeezing it. When the statue was consecrated, in the presence of many lamas, the Karmapa addressed it, asking if it was a good likeness of him. The statue replied, "Yes, of course!" much to the amazement of all those present.

The Karmapa recognised the reincarnation of the IVth Situ Trulku, Choskyi Gocha, enthroned him and took him as a disciple. Later he also recognised the IVth Gyaltshab Trulku, Dhragpa Dhondrub. He entrusted the Shamar Trulku with all his personal books, relics and ritual items, as well as the letter containing the prediction of his next birth. Then he prepared to leave the world. At midnight, while staying at the Dhagpo Shedrub Ling Monastic College of the Shamar Trulku, he passed away in his forty-eighth year. His foremost disciples included Shamar Konchog Yenlag, the Vth Shamar Trulku, Situ Choskyi Gocha, IVth Situ Trulku, Gyaltshab Dhragpa Dhondrub, IVth Gyaltshab Trulku and Pawo Tsuklag Threngwa, Ilnd Pawo Trulku.

Wangchug Dorje: IXth Karmapa (1556-1603 CE)

Wangchug Dorje was born in the region of Treshod in eastern Tibet. Before his birth, his mother dreamed that she was blowing on a white conch-shell and that many people were rushing towards her. While still inside his mother's womb, the baby could be heard reciting mantras. When he was born, he sat cross-legged, wiped his face and said, "I am the Karmapa!" He remained sitting in that position for three days and his father was so overawed that he started prostrating before him. At this the child stood up, said "Om-Ah-Hum!" and started to laugh. His mother untied her apron strings and tried to wrap up the child in it, but he threw it off saying "Oh No! No!" Then he was wrapped up in a sheepskin, which he accepted.

Neighbours told his father that the child must surely be the Karmapa, but he doubted them. However, on returning to the house he found the baby sitting in the lotus-posture of the Buddha, gazing up at the sky, with a bright light moving around his head. By the time he was eighteen days old, he could walk very easily and was totally independent. The fame of the child spread far, reaching the ears of the IVth Shamar Tulku, Konchog Yenlag, who asked Lama Gyaltshen to investigate.

It was found that the letter of prediction correctly indicated the place of his birth, for it read, "My reincarnation will be born in a place called Treshod Horkok, close by a rock bearing a naturally-formed statue of Avalokiteshwara, near to a river coming out from the Himalaya mountain." As soon as Lama Gyaltshen reached the place, the baby boy looked very pleased and started to call out "Shamarpa! Shamarpa!" and told those near him that Shamar Trulku would soon meet him.

When six months old, he was taken to the Tsurphu monastery, and on the way there he started saying "Situpa! Situpa!" Everyone was very surprised when a messenger from the Situ Tulku arrived the very next morning. Some days later the IVth Situ Tulku himself appeared, recognised the child as the reincarnation of the Karmapa, and bestowed on him the empowerment of Amitabha.

A few days before reaching the monastery the Karmapa joked with his attendants, saying that it was time that Shamar Trulku come in person to see him. Upon reaching Lung Se, the party met IVth Shamar Trulku, who immediately took a great liking for the little boy. Together, they proceeded to Tsurphu. At the age of 24, he received the final ordination from Shamar Trulku.

While staying at Tsari, the Karmapa engaged himself in deep meditation for nine months. He had visions of Chakrasamvara, Kalachakra and deities and protectors of the Kagyu order appear before him. He traveled to the Phagmo monastery of Denso Hill, where he met the reincarnation of Shamar Trulku, Gharwang Choskyi Wangchug. The Karmapa formally recognised him and performed his enthronement ceremony at the Dhagpo Shedrub Ling Monastic College.

One of his representatives, a lama, visited Sikkim and founded three monasteries at Ralang, Potang and Rumtek. The Karmapa was requested to consecrate the new monasteries, to which he replied that he would do so from Tibet, as he was unable to make the journey there himself. He sent instructions indicating the auspicious month, day and time of the ceremony, saying that everything should proceed accordingly. At the time of consecration of the Ralang monastery, three large eagles came from the direction of Tibet, flew three times around the new monastery and dropped consecrated grains of yellow rice right on top of the new roof. There are persons in Sikkim who still preserve these yellow grains.

The Karmapa recognised the reincarnation of the Vth Situ Trulku, Choskyi Gyaltshen. During a visit to the Karma Kagyu monastery of Sungrab Ling he began to refer to his own imminent passing and his health began to decline. He sent all the prophetic details of his future birth to Shamar Trulku. At the age of 47 he passed away. His foremost disciples included Shamar Choskyi Wangchug, Vlth Shamar Trulku; Situ Choskyi Gyaltshen, Vth Situ Trulku; Gyaltshab Dhragpa Choe Yang, Vth Gyaltshab Trulku; Pawo Tsuglag Gyamtso, IIrd Pawo Trulku.

Chos Ying Dorje: Xth Karmapa (1604-1674 CE)

Chos Ying Dorje was born at Golog Khansi Tang, in the extreme north-east of Tibet. During her pregnancy his mother dreamed that Guru Padmasambhava came to and entered into her. There were many other auspicious omens. When the baby was born, he took one step in each of the four directions, sat cross-legged in the centre and said, "Om Mani Padme Hum, Hrih! I pity the sufferings of humanity, for I am the Karmapa!"

Vlth Shamar Tulku, who was staying at the Tsari Tso Karmonastery, sent his personal secretary, accompanied by severallamas, to bring the Karmapa reincarnation. They were verysurprised when the small boy asked if Shamar Trulku was well,even before they announced who had sent them. They foundthat all the details of his birth tallied with the letter of prediction.

The Karmapa received his final ordination from ShamarTulku. At the Tsurphu monastery, he made five beautiful statuesout of rhinoceros horn, depicting the Kagyu order of Vajradhara,Tilopa, Naropa, Marpa and Milarepa.

The Karmapa foresaw that the time of political oppression was approaching. He went to Lhasa, visited monasteries before continuing on to the Yang Dop monastery, where he engaged himself in contemplation of the future.

The King of Tsang at that time, Desi Karma Tenkyong Wangpo, who was one of the Karmapa's disciples, became strongly anti-Gelug and practised religious discrimination during his reign. The Vth Dalai Lama, Ngawang Lobzang Gyamtso, sent three representatives to Mongolia, asking for military help from the chieftains there. The chief of the Qoshot Mongols, Gushri Khan, responded favourably to the invitation and supported the Gelugpas.

Deeply disturbed by the bigotry and anti-Gelug acts of the King of Tsang, the Karmapa also foresaw the approaching storm from Mongolia. He sent a letter to the Dalai Lama explaining that he was not in favour of military action in the name of religion and that neither he nor the Karma Kagyu order in any way sanctioned the activities of the King of Tsang. The Dalai Lama replied that he understood this to be the case and to rest assured that nothinguntoward would happen. The Karmapa realised, however, that events would take a different course.

He also went to see the King of Tsang and told him to stop his sacrilegious actions as they were contrary to the Buddhist dharma. He forewarned him that if the King of Tsang were to initiate attack he would surely get killed.

In the meantime, Gushri Khan marched into Kham and engaged the non-Buddhist (Bon) Behri chieftain in fighting. The Behri chieftain had entered into an alliance with the King of Tsang, with the intention of eliminating the Gelugpas. Defeated by the Mongols, he was captured and put to death by Gushri Khan. A year later, Gushri Khan brought all the Kham under his control and moved his armies towards Tsang.

The Dalai Lama, who perhaps had not been kept fully informed of the developments, was very upset at the sacrilegious turn of events and desired that the Mongol chieftain should be persuaded to return to his own lands. But the Dalai Lama could not do anything since he was the slave of the political intrigues of his ministers.

The Karmapa began to distribute all his accumulation of wealth among the poor. Knowing that he too must eventually get involved in the dangerous situation, he appointed Gyaltshab Trulku as his temporary representative at the Tsurphu monastery. He then moved to Yam Dur, where he set up a camp. After some days, Shigatse, capital of Tsang, fell and the King of Tsang was captured and executed. At Yam Dur, the Karmapa received a letter from the Dalai Lama, asking whether he was preparing to wage war against the Gelugpas and demanding that he send his word of honour that he would refrain from taking any hostile action. The Karmapa replied, "How dare we ever harm the Gelugpas in the future, even as we have never harmed them in the past," and added that he would comply with any request from the Dalai Lama to prove his sincerity on this point.

But the Gelugpa administration quibbled over the words of his letter and their exact meaning. Dismissing the reply as gobbledygook, the Gelugpa ministers pointed out that the Karmapa had not, in exact terms, promised not to harm the followers of the Dalai Lama. Consequently, forces were sent to attack theKarmapa's camp. The Gelugpas put to sword many of his followers and destroyed their tents and belongings. The Karmapa somehow escaped the slaughter. After the Gelugpa forces withdrew, he sent the survivors away to disperse throughout the country. Then with his servant Kuntu Zangpo, he flew in space to Kurtod district of northern Bhutan. Those who witnessed him leaving saw him in varying forms; some saw him taking the shape of a vulture, others that of a deer, while some simply saw him flying in his human form.

During this period, the Karma Kagyu order was pushed back to the point at which there were just three of its monasteries left in central Tibet — Tsurphu, Yangpachen and Nenang. All other Kagyu monasteries had been forcibly converted to the Gelugpa order.

Thirteen years younger than the Karmapa, the Vth Dalai Lama, Ngawang Lobzang Gyamtso, was born in 1617 into a Nyingma family. With the help of the Mongol ruler, Gushri Khan, he established himself as the Supreme Ruler of all Tibet. And rebuilt the great Potala palace in Lhasa. He died in 1682.

The Karmapa was caught up in political events totally at variance with his religious way of life. A remarkable character, typical of the best of Tibetan lamas, he avoided fighting and lived for many years, sometimes disguised as a simple monk and always accepting hardship of every kind.

The King of Jyang, the host of the Karmapa, in a sudden battle, succeeded in defeating the Mongol army in the border region of Amdo. The King and his Council of Ministers wanted to send forces to attack the Mongol armies in Tibet itself and install the Karmapa as the Supreme Ruler. But the Karmapa forbade any such action, saying that warlike activities were contrary to the tenets of Buddhism.

The Karmapa resolved to settle things peacefully and set out for Lhasa. There he went straight to the Potala and met the Dalai Lama. The latter, feeling great compassion towards the Karmapa, gave instructions that he should be free to return to the Tsurphu monastery. Some months later, the Karmapa indicated that he expected to leave the world soon and gave predictions of his reincarnation to Shamar and Gyaltshab Trulkus. He had lived tumultuous years fraught with suffering, patience and the indomitable will to overcome all obstacles through the practice of dharma. This truly remarkable man breathed his last at the age of 71.

His foremost disciples included Shamar Yeshe Nyingpo, Vllth Shamar Trulku, Situ Mipham Chogyal Rabten, Vlth Situ Trulku, Gyaltshab Norbu Zangpo, Vlth Gyaltshab Trulku and Pa wo Tsuglag Trinlay Gyamtso, Vth Pawo Trulku.

Yeshe Dorje: Xlth Karmapa (1676-1702 CE)

Yeshe Dorje was born in Meshuk in eastern Kham. As soon as he was born, he wiped his face, sat cross-legged and said, "I am the Karmapa!" At this time a rainbow formed over the house and many flowers fell down from the sky. During his childhood he saw Chakrasamvara and other protectors and deities in the sky above him. He pointed them out to those who were present, but they saw nothing and mocked him. In reply to their scorn, he rose up in the air, hovered for a while and then returned to the ground. The news of this miraculous feat spread far and reached Shamar and Gyaltshab Trulkus, who both sent off their representatives to investigate further.

The searchers found all the details of the birth tallying with the letter of prediction left by the previous Karmapa. The new Karmapa was thus brought to the great Yangpachen monastery where the Vllth Shamar Trulku recognised him immediately. The young Karmapa was taken to the Tsurphu monastery and enthroned there. He performed the 'black hat' ceremony shortly afterwards. During his time, the Tsurphu monastery was rebuilt as it was badly damaged by the Mongol soldiers. As part of his duties, he sent the letter of prediction concerning his reincarnation to the young Shamar Trulku. Soon after, he passed away at the early age of 27. His foremost disciples included Palchen Choskyi, VIIIth Shamar Trulku and Tenzin Chogyal, Vth Trungpa Trulku.

Jhangchub Dorje; XIIth Karmapa (1703-1732 CE)

The Xllth Karmapa was born at Litsa Tok in Derge province of eastern Tibet. Two months after his birth, he suddenly declared himself to be the Karmapa. Shamar Trulku heard of the birth of the remarkable child in the place mentioned in the letter of prediction and sent a search party. Reaching the village; the party was astonished to witness a white rainbow which ended right on the roof of the house where the child had been born. Everything tallied with the details given in the letter of prediction. The child correctly chose all the items which had belonged to the previous Karmapa and threw away all the others in disgust. The new Karmapa set out for Tsurphu where he was enthroned by Shamar Trulku. He visited Nepal, India and several regions of Tibet. In Tibet both of them performed many rites, giving special instructions to their disciples, saying that they should try their utmost to propagate dharma in difficult times. In this period of severe religious discrimination, the Karmapa and Shamar Trulku saw fit to leave their bodies and reincarnate. Early in the morning of the new moon, after sending the letter of prediction to the Situ Trulku, the Karmapa passed away at the young age of 29. Two days later, Shamar Trulku followed suit. The foremost disciples of the Karmapa included Choskyi Jungnes, VIIIth Situ Trulku (1700-1774); Kunchog Oser, Vllth Gyaltshab Trulku (1699-1765); Tsuglag Gawa, Vllth Pawo Trulku and Kargyud Tinlay Shingta, Vlth Drugchen Rinpoche.

Dudul Dorje: XIIIth Karmapa (1733-1797 CE)

Dudul Dorje was born in Chawa Drong of Nyen Chowa province. As a small child he started recounting stories of his past visits to India, Nepal and China. One day a 16-year-old boy dressed in white, holding a basket of flowers appeared before him. Scattering the flowers at his feet, the boy danced around him and said, "I am Mahakala! I come from the Light of Knowledge, sometimes in a wrathful form! As teacher and protector, there is no difference between you and me!" Before disappearing the figure scattered the last handful of flowers andlaughed. As many people witnessed this curious event, the fame of the young boy spread far and wide. A search party led by the Vllth Gyaltshab Trulku met the boy and found that everything tallied with the letter of prediction left by the previous Karmapa. Thus, the reincarnate was recognised and taken to the Tsurphu monastery, where he was ceremoniously enthroned.

Once water started pouring out from a breach underneath the great statue of the Buddha in the Jokhang temple of Lhasa. The people feared that if the image was submerged, it would probably be taken off to the land of the nagas (serpent kings). A book written by Guru Padmasambhava carried the prophecy that only the Karmapa could stare off the danger. The Dalai Lama requested the Karmapa to corne to Lhasa, and save the precious statue. Circumstances beyond his control prevented the Karmapa from personally visiting Lhasa. So, he sent a letter with instructions to place it on the water. When the letter, addressed to the king of nagas, was presented, the water immediately started receding until it dried up. Later the Karmapa himself traveled to Lhasa on a hornless yak. Going directly to the Jokhang temple, he prayed before the great statue of the Buddha. He offered a white silk scarf to the image. The arms of the statue moved into the 'receiving' position, remaining permanently outstretched from that time on. A grateful Dalai Lama honoured the Karmapa with an audience, bestowing many gifts besides.

The Karmapa gave the letter of prediction to his disciple, Situ Trulku and passed away at the age of 65. His foremost disciples included Padma Nyinjhe Wangpo, IXth Situ Tulku; Chosdrub Mipham Gyamtso, Xth Shamar Trulku; Tsuglag Choskyi Gyalpo, VIIIth Pawo Trulku; Kunzig Choskyi Nangwa, Vllth Drugchen Rinpoche and Ladakh Hemi Gyalsay, a Prince, from the Hemis monastery in Ladakh.

Theg Chog Dorje: XlVth Karmapa (1798-1868 CE)

Theg Chog Dorje was born in Danang village of Zalmo Gang in Domed region of Kham in eastern Tibet. Many rainbows were to be seen over the village and like most of his predecessors, atthe time of his birth, the baby wiped his own face and said, "Om Mani Padme Hum, Hrih! A Aa I li U Uu..." (The vowels of the alphabet). The fame of the child spread far. Search parties were sent. They took the boy to the Karmagon monastery, where he was welcomed by the IXth Situ Trulku. Finding all the details in the letter of prediction to be exactly correct, Situ Trulku officially recognised him as the new incarnation of the Karmapa and bestowed the primary ordination.

Once the Karmapa made a pilgrimage to Ghang Rimpoche, Mount Kailash in western Tibet, and during his stay there some people claimed they could see him sitting meditating in a tent in the middle of lake Mansarovar. He circumambulated the holy mountain, visited all the shrines, and had a wonderful vision of Chakrasamvara. While returning, he passed by a crag, notorious as the abode of a demon. Large boulders suddenly began rolling down towards the party of pilgrims, and it looked as if everyone would be crushed to death. The Karmapa glanced up and at that moment the large rocks stopped right where they were. Even the rubble and dust completely disappeared. He left the letter of prediction with his two brothers, Dodhrub and Cho-wang Trulkus, and passed away at the age of 71.

In the biography of Chog-gyur Lingpa, a Nyingma master and terton (an individual who reveals the hidden teachings of Padmasambhava), it is recorded that in between the XlVth and XVth enthroned Karmapa reincarnations, one reincarnation who did not live to become a throne-holder was born. He lived for only two years. He was born in a family related to the XlVth Karmapa. When one counts this reincarnation, Khachab Dorje becomes the XVIth Karmapa and Rangjung Rigpa'i Dorje becomes the XVII Karmapa.

That clarifies the Vth Karmapa, Dheshin Shegpa's prediction that between the end of the XVIth Karmapa's life and at the beginning of the XVIIIth Karmapa's life the Buddhist doctrine would deteriorate in Tibet, that the people of China would rise against their emperor, his family line would come to an end, the people of China would invade and occupy Tibet and that the two countries will suffer and become poor. This prophecy has been interpreted differently.

The first fourteen Karmapas were solely individuals whose activities were based on the nine aspects. However, during the period of the XVth Karmapa, things changed due to the political climate as well as the way religious institutions had been operating. In the past, religious institutions had been able to support themselves without interference of politicians and the like. But, during the nineteenth century attitudes changed. Interference in monastery affairs became the norm. In most cases this happened because an individual or a group of individuals desired to profit. Thus, lawsuits concerned with monastery property and other disputes became common. The root of these profit-oriented practices lay in the fact that, unlike in the past, people around lamas departed from the nine practices.

Khachab Dorje: The XVth Karmapa (1871-1922 CE)

Khachab Dorje was born in Shelkar village of Tsang province in western Tibet. As soon as he was born he looked up at the sky and declared himself to be the new Karmapa. He had a white mole in the centre of his forehead. Within a year of his birth, he already had an astonishingly profound understanding of many subjects and was able to pass his knowledge on to others. He continued to be his own teacher until the age of six.

The terton Chog-gyur Dechen Lingpa, Drugchen and Jamgon Kongtrul Rinpoches felt convinced that he must be the reincarnation of the Karmapa and upon consulting the letter of prediction, it was found that all the details tallied. As a final test, the boy was asked to select items of clothing placed before him, and he immediately chose those which had belonged to the previous Karmapa. Therefore, he was taken to the Tsurphu monastery where he was ceremoniously enthroned.

At the age of fourteen, he received an invitation to consecrate a newly restored monastery in Li Thang. Drawing a map of the place, he dropped a holy grain on it. Showers of grain fell on the roof of the monastery simultaneously. Once, visiting Bonpo Gon in Li Thang, he performed a miracle by pushing his finger right into a hard rock. When he withdrew it, a stream of milky water flowed out of the hole. On the first dayof the Tibetan calendar in 1912, he insisted that the New Year trumpets be blown towards the east instead of south, as was customary. This was interpreted as indicating the direction in which his incarnation would be born.

Leaving a letter indicating details of his next rebirth in the care of Jampal Tsulten, his confidante attendant, he passed away at the age of 52. His foremost disciples included Padma Wangchug Gyalpo, Xlth Situ Trulku (1886-1952); Khyentse Oser, IInd Jamgon Kongtrul Trulku; Tsuglag Mawa'i Wangchug, Xth Pawo Trulku; Jam-yang, Xlth Shamar Trulku; Dhragpa Gyamtso, Xlth Gyaltshab Trulku; Choskyi Nyinje; Xth Trungpa Trulku and also Bairi Khyentse Rinpoche who was his heart son.

Rangjung Rigpa'i Dorje: the XVIth Karmapa (1924-1981 CE)

The XVIth Karmapa was born at Denkhog on the banks of the Dhri chu (river), near the 'Athub' palace in Derge (eastern Tibet). Before his birth, it was prophesied by two eminent monks that a great Bodhisattva would soon come to Athub. The monks advised the family to set up camp outside the palace so that the birth would not take place in a lay environment.

While still in his mother's womb, one could hear the baby reciting the mani mantra. One day, shortly before the birth, his mother noticed that her stomach had become completely flattened as if she was not pregnant at all. She proceeded to the camp set up on a hill behind the palace, and at sunrise the next morning she felt a great heaviness and her stomach began to swell very rapidly. Soon afterwards the baby was born.

There was a drizzle and rainbows appeared all around, some ending at the camp and others at the palace. When the child was born he took seven steps, saying, "Mother, Mother!" As she wrapped him in a blanket she noticed that all the water in the offering bowls had turned into milk. Realising the importance of the birth, the family let it be known that a girl had been born in order to protect the child from bad luck.

In the meantime, Situ and Jamgon Kongtrul Trulkus had opened the letter of prediction left by the XVth Karmapa and found the following detailed instructions:

East of Tsurphu, close by a river, in a place that long ago had belonged to Pawo Denma Yulgyal Tog-god (a famous archer) and to the minister of King Gesar, on the Pat Hill, decorated with the letters 'A' and 'thub', is a house made of earth, belonging to a royal and religious family. The birth will take place there on the fifteenth day of the sixth month of the rat year (according to Tibetan calendar).

Both Situ and Jamgon Kongtrul Trulkus had clear visions of the Athub Palace and sent off a party to determine if the new incarnation was to be found there. The foray party heard of the birth of the remarkable child in conditions exactly as had been predicted in the letter. The search was over. Thus the XVIth Karmapa was recognised. For some years he remained in the palace in the care of his parents.

He was a child of extraordinary natural insight; if horses or cattle were missing from the area he could always give an exact description of the place where they could be found. His room in the palace was on the third floor. Once, some visitors brought him tea in earthenware. The Karmapa flung it into the courtyard below and then sent a servant to pick it up. Miraculously neither was the pot broken nor had a drop of the tea spilled. Laughing, the Karmapa squeezed the neck of the pot and sealed it completely. For a long time it was preserved in the Athub Palace.

His primary ordination was performed when he was seven-year old. He left for Tsurphu monastery, the traditional seat of the Karmapas. The way lay through a valley near the palace of the greatest protectors of Tibet, Nyenchen Thang Lha, which was situated on the crest of a mountain. The Karmapa sent sacred grain and a white yak as offerings to this protector and the yak was seen to run straight up to the top without any guidance.

He traveled to Lhasa to meet the XIIIth Dalai Lama who performed his 'hair-cutting' ceremony. The Karmapa was wearing his ne shu (his small hat), but the Dalai Lama saw another hat on top of it and pointed it out to his chief minister. When the Karmapa performed the traditional prostration he took off his small hat, but afterwards the Dalai Lama asked whyhe had not taken off the other hat also as it was customary to be bareheaded on such an occasion. Those present protested that he had indeed been bareheaded. Then people realised that the Dalai Lama must have seen the ethereal bodhisattua hat, visible only to those of the highest spiritual attainment, and had thought that everyone else could see it also.

Once, at the age of twelve, the Karmapa traveled to Kham. En route, at a place called Lorong, he told Dechang Yeshe Palbar to open the window of his palanquin, saying that he could see many well-dressed people riding towards him on very beautiful horses. His entourage realised that these riders must be the protectors of that place coming to honour the Karmapa, since none else could see them.

The Karmapa and his party reached Tardzi Chutsen, the hot water springs, and stopped to rest and bathe in the curative waters. It was the middle of winter yet many snakes suddenly started crawling out from between the rocks. The Karmapa rushed into them and was soon covered in them. He started to dance, saying, "I am the king of the snakes!" Everyone was terrified and begged him to stop, but he only laughed and did not seem to be worried at all. The snakes unwound themselves and went back into the hot springs.

At Chite, the Karmapa discovered a new stream, naming it 'Five Nectars'. While passing once more through the neighbourhood of the protector Nyenchen Thang Lha, a white yak came straight up to the Karmapa, bowed before him and disappeared. Everyone was astonished but the Karmapa just said, "It is only natural!"

The Karmapa and his party reached Shakshu Kar, where Drugchen Paljor Rinpoche came to receive the Karmapa. They began chaffing each other about their respective miraculous powers. Suddenly the Karmapa took a sword from his attendant's scabbard and tied a knot in the blade with his bare hands. Paljor Rinpoche was dumbfounded and did not dare compete. The party reached Tsogpur, where a frozen river had to be crossed. There, the Karmapa left his footprint on the ice. Later, when the river melted people found that this footprint was still visible in the water and again on the ice the following year.

The party reached the Riwa Barma monastery, where a ceremony to pay reverence to Guru Padmasambhava was performed. At the end of the rite, the offering cakes were thrown in different directions in order to dispel evil forces. When they were thrown to the east flames could be seen coming out of them. It was at this time that there was a sudden and unaccountable pause in Chinese aggression on the eastern borders.

At the Tungnag Lhachen Gon monastery, the Karmapa was asked to perform a consecration ceremony. After the holy grains were thrown, it was found that they had all turned into dazzling white holy relics. A very famous hunter of the region came to the Karmapa, prostrated himself and confessed that he had killed many innocent animals unnecessarily. Afterwards, he presented his hunting dog to the Karmapa. At the same time, another visitor brought three baby deer and presented them to the Karmapa. Soon the hunting dog and the three deer became very good friends, completely at ease in each other's company. Other people brought cats, guinea pigs, mice and rats and soon all these animals were sleeping side by side.

The Karmapa reached the Dil Yag monastery, where the party stayed in tents, several of which were joined together. On one occasion he was seen high up off the ground, riding a deer along the ropes from one tent to another. The party reached Radza Dzong in the mountains, where there was a drinking water crisis. Lama Samten Gyamtso explained to the Karmapa that the nearest spring was three miles away and asked for a blessing to help the situation. The Karmapa called for a wooden tub to be brought and placed near the monastery. Saying that he wished to bathe, he asked the people to bring water and fill it up. After the bath, he told the attendants to empty the water onto the ground. Immediately, it began to rain and a spring broke forth from the spot where the tub had been standing. The water shortage of that area was permanently resolved.

Passing by Chos Gon in Kham, where the local protector had a palace on the top of a very high mountain, the Karmapa offered the protector a beautiful red horse which ran straight up the mountain to the summit. The party reached theKarmagon monastery and as the Karmapa entered the great assembly hall, all the tops of the relic-stupas were seen to raise themselves, as if in salute.

The Karmapa traveled to the Tukshi monastery, quite close by, and there staged the dance of Mahakala. Two neighbouring provinces were fighting and many people had been killed, so the Karmapa visited the area and made peace between the warring parties. Though the dictator of China, General Chang Kai-Shek, invited the Karmapa to visit his country, he declined.

While traveling to Tsurphu, he visited the Bheng-chen monastery on the way. In that place there was a statue of the protector Zhing Kyong, riding on a horse. As soon as the Karmapa approached the place the horse started to neigh, much to the surprise of everyone. Thence, he proceeded to Dam Chung, where the main deity offered him a large unpierced nine-eyed zi stone, a type of precious banded-agate. At the age of 26, he received the final ordination.

Later, he visited Bhutan, Nepal, India, Sikkim — which is a part of India now — and China extensively. During his long trips, he made three complete circumambulations of the holy mountain of Kailash (Ghang Rimpoche), taking three days for each one, and also went all around the holy lake of Mansarovar (Tso Mapham).

In 1950, an epidemic of smallpox struck Tsurphu, so the Karmapa performed the vajra kilaya rites. Soon it subsided and all those who were affected recovered very quickly. Once he visited the Kar Chung monastery and before entering it, he spat on the ground. An elderly lady devoutly gathered up the spittle and carefully preserved it. Later it was found to have turned into precious shining relics, which kept on multiplying. Many of these were given to sick people, curing them fully. Many of these relics are still preserved by his followers.

In 1953, he journeyed to Lhasa where he had audience with the XlVth Dalai Lama, Tenzin Gyamtso (born in 1935). The following year, accompanied by the Dalai Lama, Chong Rinpoche and other high lamas, he visited China. He again visited Lhasa briefly, where he had an important discussion withthe Dalai Lama. Accepting his invitation, the Dalai Lama visited Tsurphu. Meanwhile, fighting broke out in eastern Tibet, between the Khampas and the Chinese. The Chinese authorities requested the Karmapa to visit the area. He did so and advised both sides to cease further hostilities. He also made them promise to keep a five-year truce but the Chinese did not abide by that. He traveled to Lhasa to explain the situation to the Dalai Lama before going back to his monastery at Tsurphu.

In the fifties of the twentieth century, before the exodus of Tibetans to India, following the Chinese aggression, the Tsurphu monastery, the Seat of the Karmapa, was astonished to receive the news that the labrang (administration) of the nearby monastery of Xlth Gyaltshab Rinpoche had sued the Tsurphu labrang in a court of law at Lhasa for fraud and theft. More surprising than the most was the fact that the plaintiff was none but Gyaltshab Rinpoche's labrang. The dispute lingered for about 12 years. Ultimately, the verdict went in favour of the Karmapa administration at Tsurphu.

Further east, in Palpung, Dege, (Kham) lay the monastery of Situ Rinpoche. Despite having had good relations with the Tsurphu administration, there had been moments of strain and Situ's administration had developed distrust of the Karmapa's administration. Time to time, the then General Secretary of Tsurphu, Ngedon Gyatso, clashed with Situ's administration on several issues, ranging from breach of protocol to lack of respect, some years before the court row in Lhasa.

Though on account of his seniority, the Xlth Situ Rinpoche was requested by the Tsurphu administration to instruct the young XVIth Karmapa, there were several instances when the sentiments of the followers of the Karmapa were hurt by the action of Xlth Situ Rinpoche. During a visit to the Palpung monastery in Kham (east Tibet), Xlth Situ Rinpoche had the Gyalwa Karmapa seated on a throne similar to his own, clearly denoting an equal rank. Formal photographs were clicked. However, it was not long before the Tsurphu administration extracted retribution.

A few years later, the opportunity cropped up when Xlth Situ Trulku, during a visit to Tsurphu, got the cold shoulder fromthe Tsurphu administration. Thereafter, on several occasions, he was deliberately ignored by the Tsurphu administration. However, the XVIth Karmapa remained aloof from such petty games. But he too was surprised to learn while leaving his motherland that some labrangs and their trulkus, were unhappy on account of their positions being secondary to his.

During his visit to India in 1956 invited by Pt Jawaharlal Nehru for the celebrations of the 2500th birth anniversary of the Buddha, together with the Dalai Lama and Panchen Lama, the elderly lamas of the ravaged Rurntek monastery asked him to visit the monastery. The Karmapa told them that the time was not yet ripe, but promised that he would come later. He returned to Tsurphu, by which time further hostilities had broken out in the Dome region of Kham.

Fighting broke out all over Tibet and the Karmapa was begged by his disciples to flee the country while he had the chance. He told them not to worry and said, "It is not necessary for me to leave yet. But if the time comes you can be assured that there will be no difficulty for me." Sometime later, the Karmapa sent Situ and IXth Sangye Nyenpa Trulkus to Bhutan. He gave instructions for the restoration of the Nyide Gon monastery in Lhodhrag in the south, telling the monks to go about life in their normal way. At this time a new monastery was being built for the Karmapa at Kur Tod, in northern Bhutan, under the patronage of the aunt of the King of Bhutan. This monastery was finished and prepared for use.

The Chinese hostilities became intolerable and the possibilities for a peaceful existence were very unlikely. Realising that the cause of dharma would best be served by escaping from the ever-tightening grip of the Chinese, the Gyalwa Karmapa decided to move to more peaceful areas. Accordingly, accompanied by an entourage of 160 lamas, monks and laymen, the Karmapa left Tsurphu monastery, the ancient Seat of the Karmapas since the twelfth century, and proceeded to Bhutan. Accompanying him were Shamar, Gyaltshab and his brother Ponlob Rinpoches as well as many other incarnate lamas. The young Jamgon Kongtrul Rinpoche was already in Kalimpong in Darjeeling with his parents and Situ Rinpoche in Bhutan.

The party was able to ferry out with them the most precious of the sacred statues, ritual items, relics, icons, paintings, books and costumes preserved at the Tsurphu monastery for centuries. The hazardous and difficult journey, taking 21 days, passed through Lhodhrag in southern Tibet, the birthplace of Marpa. Rites were performed at various sacred places on the way for the welfare of all and for the preservation of Buddhism in the difficult times ahead.

The party arrived safely in Bhutan. At this time, discussions ensued with the Government of India in respect of future plans for the resettlement of the Karmapa and his many followers. It was decided that all should transit through Bhutan and settle temporarily in Dharamsala (Himachal Pradesh). Sir Trashi Namgyal, the Chogyal (Dharma-King) of Sikkim, too invited the Karmapa to settle down in Sikkim.

Uppermost in the Karmapa's mind was one thought. It was that, though in exile, he must not rest but take full responsibility for rekindling the torch of dharma, with the material and spiritual cooperation of the many Buddhists throughout the world. He felt that dharma had become like a lamp which needed an immediate and sustained supply of vital oil in order to give off a clear, strong flame.

The Karmapa felt that Sikkim would undoubtedly be the best place to set about creating the conditions for the fulfillment of his mission. He considered Sikkim especially suitable on account of the natural Buddhist inclinations of the people and particularly as the country had been sanctified by a visit of Guru Padmasambhava in the distant past. Therefore, he readily accepted the Chogyal's invitation to set up base in that country. He arrived at Gangtok.

The labrangs of Situ and Gyaltshab too decided to establish themselves in Gangtok. The Gyathon Trulku, a Karma Kagyu lama who belonged to the Palpung monastery of Situ Rinpoche, was already firmly ensconced in Sikkim at that time. He also had been invited to settle in Sikkim in 1954 when he accompanied the XVIth Karmapa during his visit to that region. In 1962, Thondrub Namgyal succeeded his father as the Chogyal of Sikkim. By that time, Gyathon Trulku had begun to wieldconsiderable influence over the Sikkimese royal family, to the extent of becoming the confidante of the Queen Mother of Sikkim who was, incidentally not favourably inclined towards the Karmapa.

Gyathon Trulku with Situ's labrang hatched a conspiracy in league with the Queen Mother to expel the Karmapa from Sikkim. The same Gyathon Trulku had earlier succeeded in getting Dudjom Rinpoche, an eminent Nyingma lama, expelled from Sikkim. He wanted Situ Rinpoche as the Guru of the Chogyal and the presence of the Karmapa in Sikkim would be an obstacle in his designs. However, the plot failed miserably due to the Chogyal's tough stand on this issue. Ably guided by his minister, Rai Bahadur Trashi Dradul Densapa, and an influential secretary, Tratin Sherab Gyaltshen, the Chogyal ensured the Karmapa's arrival and settlement.

In 1967, before his death, Gyathon Trulku declared himself publicly as the last in the lineage of the Gyathons. Many years later, however, the present Situ Rinpoche declared that the reincarnation of the Gyathon was born in the politically influential Martam's Topden family. But the Rumtek administration refused to recognise the reincarnation of the Gyathon Tulku. Since then, the Topden family had reason to nurse a grudge against the Karmapa and his administration.

Sikkim again witnessed an unsavoury dispute. The Gyaltshab administration laid a claim on the property of the father of the Gyaltshab Lama. He had given all his assets into the care of the Queen Mother. The Gyaltshab administration approached the Karmapa. Pretending to have buried the hatchet, it asked for forgiveness and succour. The Karmapa then helped the Gyaltshab administration to recover the belongings from the Queen Mother. He also provided lodging and education to the young Gyaltshab Trulku at the Rumtek Dharma Chakra Centre. At the same time, Situ's labrang tried in vain to build its power and influence in Gangtok. In its heyday, it had enjoyed a big say in the eastern region of Tibet. Therefore, the Situ's labrang was not willing to merge its identity with, or be influenced by, that of the Karmapa.

Rising above rancour, the Karmapa permitted the young reincarnate of Situ Rinpoche to receive his education in Rumtek monastery. However, Situ's labrang put a rider. It made it clear that Situ Rinpoche would have a separate board and kitchen from that of the Karmapa. A jittery Rumtek administration feared the prospect of having to deal with the haunting past that Situ Rinpoche had brought with him. However, the Karmapa was least worried. He had already recognised and appointed Shamar Rinpoche as the second in the hierarchy of the Karma Kagyu order.

Then came an offer from the Chogyal — magnanimous and opportune: an offer to the Karmapa giving him the choice of several sites in his kingdom, for the location of the new monastery. It greatly strengthened his position. The Karmapa selected the site at Rumtek, where a Karma Kagyu monastery had been built during the time of his IXth reincarnation as Wangchug Dorje. This place possessed all the auspicious attributes needed for the site of a seat of the Karmapa: seven streams flowing towards it, seven hills facing it, a mountain behind, snow ranges in front and a river below, spiraling downhill like a conch-shell.

The Karmapa and his party left poste haste for Rumtek. Those days Rumtek consisted of a monastery in shambles, encircled by a cluster of huts and surrounded by forest. Inadequate accommodation and non-existent kitchen — that was Rumtek then. Conditions were extremely difficult. The need of the hour was to render the place habitable. Land was cleared, tents were pitched and everyone persevered to fulfill the dream of establishing a new centre for the Karmapa.

The Karmapa visited New Delhi to meet the Indian Prime Minister Jawaharlal Nehru who promised all help. The Chogyal of Sikkim gifted 74 acres of land at Rumtek to the Karmapa, in perpetuity. Besides that, the Sikkim government generously donated towards the preliminary construction cost. It also provided free timber. A motorable road was constructed, electric cables brought in and water lines were laid. The Government of India gave a large grant for the construction of an assembly hall, residential quarters for the monks, a dispensary, and a house for the medical officer. Contributions were also received frompublic though no appeal was made. The Karmapa contributed a large amount from his own resources.

Work started in 1962 and it took four years to complete the new centre, designed in the most beautiful traditional Tibetan style. It was named Pal-Karmapa-Densa-Shed-Drub-Chos-Khor-Ling, meaning 'The Seat of His Holiness the Gyalwa Karmapa: A centre for teaching and practice of dharma'. The treasured religious relics, icons and books brought from Tibet were installed in the new monastery. In 1966, the Karmapa entered the new centre.

In 1974, invited by Chogyam Trungpa Rinpoche, the Karmapa led a party of Karma Kagyu lamas to the west visiting Europe, USA and Canada. He performed the 'Black Crown' ceremony on a number of occasions. He visited north America and Europe once again a few years later. In 1976 after the Kagyu Ngag-dzo transmissions at Trulku Urgyen's monastery in Bauddhanath, Kathmandu, he visited New Delhi travelling by road in an entourage with five vehicles.

This convoy later proceeded on to Calcutta where he performed the Black Crown ceremony at the Oberoi Grand Hotel. Soon after at the ground breaking ceremony of the KIBI premises the Karmapa fell seriously sick for the first time, vomiting blood. It is said that he was clearing the negative karma of the tradition through this process. The last time he performed the Vajra Crown ceremony was at Oberoi Grand Hotel January 1981. Upon his return to Rumtek, his health began to deteriorate. A few months later, at the age of 58, he passed away in a Chicago hospital of liver cancer leaving behind a group of four regents.

The Shamar Lineage: The 'Red Hat' Karma-Kagyu Lama

Reincarnations:

1st Dhragpa Senge(1238-1349)

IInd Kha Chod Wangpo(1350-1405)

IIlrd Chospel Yeshe(1406-1452)

IVth Choskyi Dhragpa(1453-1524)

(He had been elected supreme ruler of Tibet by the then ministers)

Vth Kunchog Yenlag(1525-1583)

Vlth Gharwang Choskyi Wangchug(1584-1630)

VllthYeshe Nyingpo(1631-1694)

(During this period, just three Karma Kagyu monasteries — Tsurphu, Yangpachen and Nenang — were left. All other Karma Kagyu monasteries had forcibly been converted to the Gelugpa order.)

VIIIth Palchen Choskyi Dondhrub(1695-1732)

(The VIIIth Shamar Rinpoche was born in Nepal, though he spent most of his time in Tibet. He is held in particular reverence in Nepal.)

IXth Kunchog Jungnay (1733-1741)

Xth Chodrub Mipham Gyamtso (1742-1792)

The Xth Shamar Rinpoche was poisoned. During those times of political uncertainty in Tibet, a Qing dynasty emperor had decreed in the eighteenth century that the Kunzig Shamar Rinpoche would no longer be recognised. It all developed when the Gelugpa Kundenling of Lhasa was the regent at the time as there was no Dalai Lama. When the Xth Shamar Rinpoche was on a pilgrimage to Nepal, the Gelugpa administration seized the opportunity to accuse Shamar Rinpoche of treason. To make matters worse for the Shamar Rinpoche, war between Nepal and Tibet broke out over a currency dispute. The accusation-cum-request made by the Gelugpa kundenling officials led the Qing ruler to impose a ban on the reincarnations of Shamar Rinpoche.

The Chinese rulers by then were already certifying and often dictating the reincarnations for the higher incarnate posts, including the Dalai and Panchen Lamas, but never for the reincarnation of the Karmapa. The Chinese emperor had innovated a way to recognise some reincarnates, particularly Gelugpas, with his 'chit golden vase'. He had devised a lottery-like draw from where one chit among the many would be picked up by the emperor or his representative, containing the name of the 'right' reincarnation. Of course, such interference by the rulers in religious matters and its acceptance by the Gelugpas, sullied the milieu of dharma in Tibet.

Xlth Jamyang Rinpoche (1880-1947)

Xllth Thrinlay Kunchab (1948-1950)

For political reasons, there was no formal recognition of Shamar Rinpoche. To have done so would have incurred the wrath of the ruling Gelugpas, who had seized all the monasteries and property of Shamar Trulku. The XVIth Karmapa said, "Merit is becoming smaller and smaller. There is much political interference. Black is becoming white. The real is becoming unreal." At that time it was not practical to have any Shamarrecognised or enthroned. Everything was under wraps. The reincarnations appeared, but were not publicly revealed.

Choskyi Lodhro, the XIIth Kunzig Shamar Rinpoche, foremost lama of the Karma Kagyu order, after the Gyalwa Karmapa, was traditionally enthroned in Sikkim after about two centuries of political banishment.

The installation of the Kunzig Shamar Rinpoche by the XVIth Karmapa in the Rumtek monastery in 1963, attended by religious and political figures in the state, was obviously not liked by Situ Rinpoehe's administration. It preferred to forget the history and tradition behind the reincarnation of Shamar Rinpoche. In several sutras and tantras, the Kunzig Shamar Rinpoches are described as emanations of Amitabha in the same way as the Gyalwa Karmapas are described as emanations of the Avalokiteshwara. The IInd Karmapa, Karma Pakshi, had prophesied their appearances as the Black Crown Lama Karmapa and the Red Crown Lama Karmapa, who would take different bodily manifestation but would share the same mindstream. During the turn of the thirteenth century, the unsurpassable IIIrd Gyalwa Karmapa, Ranjung Dorje, presented to the 1st Kunzig Shamar, Dhragpa Senge, a ruby-red crown, the exact replica of his own Black Crown. It was to be a symbol of his identity. The Tibetan title of Shamar means 'the lama of the ruby-red crown'. In the Good Kalpa Sutra, the Buddha said, "In the future, a mahabodhisattva with a ruby-red crown shall come to the multitude of beings, leading them out of the cyclic ignorance and suffering." Historically, in Tibet, the Gyalwa Karmapas and the Kunzig Shamarpas are compared to the sun and the moon. Similarly, the Vth Shamar, Kunchog Yenlag foretold: "At times the Black Crown Karmapas and the Red Crown Karmapas will act as spiritual masters of each other and at times they will be students of each other. In one instance, they will be related as father and son and in another instance, they will be related as uncle and nephew. Showing respect to the Shamarpa is tantamount to showing respect to the Karmapa for they are inseparable manifestations."

The prophecy proved true as the present Shamar Rinpoche is the nephew of the XVIth Karmapa who had recognised andinstalled him. On many occasions, the XVIth Karmapa said that he and the Shamar were inseparable in body, speech and mind.

The Situ Lineage

Reincarnations:

Chokyi Gyaltshen (1377-1448)

Trashi Namgyal (1450-1497)

Trashi Paljor (1498-1541)

Chokyi Gocha (1542-1585)

Chokyi Gyaltsen Palsang (1586-1657)

Mipham Chogyal Rabten (1658-1682)

Mawe Nyima (1683-1698)

Chokyi Jungne (1700-1774)

Pema Nyinje Wangpo (1854-1885)

Pema Wangchog Gyalpo (1886-1952)

Pema Dhonyo Nyinje(1954-present)

Prior to the first Situ Tulku the lineage was formed by three great yogis: Drogon Rechen (1088-1158), Naljor Yeshe Wangpo (1220-1281), and Rigowa Ratnabhadra (1281-1343).

Jamgon Kongtrul Reincarnations:

1st Lodhro Thaye (1813-1901)

IInd Khyentse'i Ozer (1904-1953)

Illrd Lodhro Chokyi Senge Tenpa'i Gocha (1954-1992)

Gyaltshab Reincarnations:

Ist Goshir Paljor Dhondrub(1427-1489)

Ilnd Trashi Namgyal(1490-1518)

IIIrd Dhragpa Paljor(1519-1549)

IVth Dhragpa Dodrub (1550-1617)

Vth Dhragpa Chos Yang(1618-1658)

Vlth Norbu Zangpo (1659-1698)

Vllth Konchog Ozer(1699-1765)

VIIIth Chospal Zangpo(1766-1820)

IXth Dhragpa Yeshe(1821-1876)

Xth Tenpai Nyima(1877-1901)

Xlth Dhragpa Gyamtso(1902-1959)

XIIth Dhragpa Tenpai Yarphel(1960-present)

Pawo Reincarnations:

1st Choswang Lhundhrub(1440-1503)

IInd Tsuglag Threngwa(1504-1566)

IIIrd Tsuglag Gyamtso(1567-1633)

IVth Tsuglag Kunzang(1633-1649)

Vth Tsuglag Thrinlay Gyamtso(1649-1699)

Vlth Tsuglag Chokyi Dodrub(1701-NA)

VIIth Tsuglag Gawa(NA-1781)

VIIIth Tsuglag Chokyi Gyalpo(NA)

IXth Tsuglag Nyingche(NA-1911)

Xth Tsuglag Mawa'i Wangchug(1912- c1986)

Other High Lamas of the Kagyu Order:

Dhrungpa (Trungpa) Trulku of Zurmang

The Lineage:

1. Dhrung Mase Togden

2. Kunga Zangpo

3. Kunga Osel

4. Kunga Namgyal

5. Tenzin Chogyal

6. Lodhro Tenphel

7. Jampal Chogyal

8. Gyurme Tenphel

9. Karma Tenphel

10. Choskyi Nyinje

11. Choskyi Gyamtso

appendix C 209

Other Important Lama Lineages:

1. Kalu Rinpoche

2. Sangye Nyenpa Trulku

3. Ponlob Rinpoche (strictly of the Nyingmapa Dzogchen Monastery)

4. Bairi Khyentse'i Rinpoche

5. Drubpon Rinpoche

6. Dabzang Rinpoche

7. Khenpo Thrangu

8. Sabchu Rinpoche

9. Traleg Rinpoche

10. Dorje Lobpon Tenga Rinpoche

11. Dhrungram Gyaltrul Rinpoche

12. Akong Rinpoche

13. Bokar Rinpoche

14. Chokyi Nyima Rinpoche (strictly Dhrong Trulku of the Drigung Kagyu)

15. Khamtrul Rinpoche (strictly Drugpa Kargyu)

The list below gives the status of religious dignitaries of the Kagyu School in the order of their importance. It has been written on the fifteenth day of the twelfth month of the Fire Sheep Year according to the Tsurphu Calendar.

Listed below are the names according to the importance of the status of the reincarnated masters that have been able to leave Tibet for India.

I. Heads of the Kagyu School of Tibetan Buddhism:

1. Kunzig Shamar Rinpoche

2. Khyenzig Drugchen Rinpoche (Gyalwang Drugchen Rinpoche Head of the Drugpa Kargyu tradition)

( Drigung Chetshang Rinpoche still in Tibet)

3. Tsungme Jamgon Situ Rinpoche

4. Tsungme Chogtrul Taglung Rinpoche*

II. The Second Ranking Religious Dignitaries of the Kagyu School:

1. Chogtrul Jamgon Rinpoche

2. Chogtrul Gyaltsab Rinpoche

3. Chogtrul Pawo Rinpoche

III. The Third Ranking Religious Dignitaries of the Karma Kagyu School:

1. Chogtul Je Won Ponlob Rinpoche (brother of the XVIth Karmapa belonging to the Nyingmapa Dzogchen monastery)

2. Chogtrul Palpung Khyentse'i Rinpoche

3. Chogtrul Drungsar Khyentse'i Rinpoche

4. Chogtrul Zurmang Rinpoche

5. Chogtrul Palpung Ongen Rinpoche

6. Chogtrul Sangye Nyenpa Rinpoche

7. Chogtrul Thraleg Rinpoche

8. Chogtrul Zurmang Trungpa Rinpoche

9. Chogtrul Decho Yongdzin Rinpoche

10. Chogtrul Dilyag Dabsang Rinpoche

11. Garchen Tripa Dorje Lopon

(However, the Garchen Thripa Dorje Lopon can also be included within the group of second ranking religious dignitaries because, in the same way as the Garchen Thripa in the Gelugpa School is the status of the head of the main seat of that school, Garchen Thripa Dorje Lopon is the head of the main seat of the Karma Kagyu school.)

IV. The Fourth ranking Religious Dignitaries of the Karma Kagyu School:

1. Kentrul Thrangu Rinpoche

2. Bag-yo Trulku Rinpoche

3. Drubpon Trulku Rinpoche

4. Dilyag Urgyen Rinpoche (strictly of the Barom Kagyu and Nyingma traditions)

5. Dilyag Sabchu Rinpoche

6. Trulku Ongen Mingyur Rinpoche (strictly a Nyingmapa)

7. Chogling Trulku Rinpoche (Nyingma Lama)

8. Gyalse Trulku Rinpoche

V. The Fifth Ranking Religious Dignitaries of the Kagyu School:

1. Saljhe Trulku

2. Tenga Trulku

3. Palme Trulku

4. Bardo Trulku

5. Drung Trulku

6. Dhragkar Trulku (from Nepal)

7. Yoldhrag Trulku

There are many more lower reincarnations. Signed and sealed by H.H. 16th Karmapa, Rangjung Rigpae Dorje in 1967.

"Translator's Note 1:

At that time the head of the Drigung Kagyu and the Head of the Taglung Kagyu had not been able to come to India. For that reason, they are not included in the list given below.

*Note 2:

Drugchen Rinpoche and Taglung Rinpoche are the Supreme Heads of the Drugpa Kargyu School and the Taglung Kagyu School. As a matter of courtesy, the status 'spiritual leader of the Karma Kagyu' was offered to them.

Divisions within the Kagyu Order

(I) The Drugpa Branch

The Drukpa-Kargyud is composed of three sections, being termed the 'top', the 'bottom' and the 'middle'.

The 'top' was founded by Gyalwa Ling-je Repa, who passed on the teachings on to Drogon Tsangpa Gyare (founder of the Tsangpa subsect). He in turn passed them on to Go Tsangpa Gonpo Dorje, whose foremost disciple was Siddha Urgyen (the teacher of the IIIrd Karmapa). Siddha Urgyen passed them on to his disciple Gyalwa Yang Gongpa. This section became known as the 'Namkhye Karma' or 'State of Heaven'. It was very large.

The 'bottom' was founded by Siddha Lorepa, who went to Bhutan and there met Tsangpa Gyare, from whom he received all the teachings by the time he was seven. At the age of thirteen he went to Khara and meditated there for three years. He travelled to Nam Tso, where there is an island in the middle of a lake and two caves on the island, both of which he used for prolonged meditation. He had only one load of barley flour and had to eat his animal-skin clothing, yet he was able to spend many years there and ultimately attained perfection. One summer he performed a miracle of creating a path of ice fromthe island to the shore. As he walked across it, a shepherd saw the ice melting behind him and thus his fame spread far. He had about a thousand disciples and founded two monasteries, Karpo Chos Ling in Tibet and Tharpa Ling in Bhutan. He passed away at the age of 64 in 1250. This section became known as the 'Sayi Tsi Shing', or Tree Branches'.

The 'middle' was founded by Wonres Dharma Senge, the nephew of Tsangpa Gyare. Born in 1177, he received all the ordinations and initiations from his uncle. He prophesied the coming of a flood but stopped it by leaving his footprint on a rock in front of the great Ralang monastery. Then he repaired the monastery, constructed many new shrines and built great statues. He passed away at the age of 61 leaving eight successors in charge of the monastery. They were: (1) Zhon-nu Senge, (2) Nyima Senge, (3) Senge Sherab, (4) Senge Nyinjhe, (5) Chosje Senge Gyalpo, (6) Jamyang Kunga Senge, (7) Lodhro Senge and (8) Sherab Senge.

The elder brother of Sherab Senge, Yeshe Rinchan, spent fifty years as their spiritual leader and was succeeded by:

The 1st Drugchen Rinpoche: Gyalwang Kunga Paljor, who was born in 1368, was the first teacher of the 'Drugchen Kyabgon' tradition of the Kargyupas. He succeeded as Abbot at Ralang. At the age of fifty-nine, he made a prediction concerning his future incarnation. He was an incarnation of Marpa and helped to spread dharma widely. A t the age of 76 he passed away.

The IInd Drukchen Rinpoche: Jamyang Choskyi Dhragpa was born in Jayal, according to the prediction of his predecessor. He became a disciple of Ngawang Chokyi Gyalpo, the nephew of the 1st Drugchen Rinpoche. Perfecting his meditation he became a siddha, leaving many footprints permanently on rocks and was able to levitate in the air in the lotus-posture of a Buddha. In accordance with the instructions of dakini Sukhasiddhi, he founded the Trashi Thong Mon Ling monastery. He performed many miracles and passed away at the age of 45.

The IIIrd Drukchen Rinpoche: Padma Karpo was born in 1527. He had many teachers. Very soon, he became a siddha.He founded the Sang Ngag Chos Ling monastery and wrote many books.

The IVth Drugchen Rinpoche: Mipham Wangpo.

The Vth Drugchen Rinpoche: Pagsam Wangpo.

The Vlth Drugchen Rinpoche: Thrinlay Shingta.

The Vllth Drugchen Rinpoche: Kunzig Chosnang.

The VIIIth Drugchen Rinpoche: Jigme Migyur Wangyal.

The IXth Drugchen Rinpoche: Mipham Choskyi Wangpo.

The Xth Drugchen Rinpoche: Khedrub Yeshe Gyamtso.

The Xlth Drugchen Rinpoche: Jigme Migyur Wang-gi Dorje, the present incarnation, who was predicted and recognised by the XVIth Gyalwa Karmapa, lives at his Seat at Thubten Sang-ngag Choling in West Point, Darjeeling.

(II) The Kham Branch

The first Khamtrul Rinpoche: Karma Tenphel (1598-1638), was a great teacher. He produced an incarnate line.

The second Khamtrul Rinpoche: Kunga Tenphel (1639-1679) had a fine disciple called Dzigar Sonam Gyamtso, the first Dzigar Chogtrul Rinpoche.

The IIIrd Khamtrul Rinpoche: Kunga Tenzin (1680-1729)

The IVth Khamtrul Rinpoche: Choskyi Nyima (1730-1780).

The Vth Khamtrul Rinpoche: Drub-gyud Nyima (1781-1847).

The Vlth Khamtrul Rinpoche: Tenpai Nyima (1848-1907).

The Vllth Khamtrul Rinpoche: Sang-gye Tenzin (1908-1929).

The Vlllth Khamtrul Rinpoche: Don-gyud Nuima (born 1930), the present incarnation, established his monastery in Trashijong, Palampur in (Himachal Pradesh) where he has established a Tibetan art and craft centre. He manifest his transition in the 1980s.

As per a prediction by Drogon Tsangpa Gyare, his disciple Sangye Won took a disciple called Phajo Drogon. This disciple went to Bhutan. There, he founded the Tan Go monastery and spread dharma widely.

(IV) The Drigung Branch

It was founded by Jigten Sumgon, of Kham. He founded the Drigung monastery in 1179 and had many fine disciples. He attained perfection and became a great Siddha.

"Half the Tibetan people are Drugpas, half the Drugpas are mendicants, half the mendicants are Saints"

(A popular Tibetan saying).