1st Karmapa (Düsum Khyenpa) (1110-1193) > 2nd Karmapa (Karma Pakshi) (1204-1283) > 3rd Karmapa (Rangjung Dorje) (1284-1339) >>> 16th Karmapa (Rangjung Rigpe Dorje) (1924-1981) > 17th Karmapa (Thaye Dorje) (Now)

Buddha Shakyamuni predicted the coming of the Karmapa, “the one who carries out buddha-activity”. The forefathers in the Kagyu lineage are known as the "Golden Rosary." The Kagyu lineage emphasizes the continuity of oral instructions passed on from master to student.

1st Karmapa — Düsum Khyenpa (1110-1193), "knower of the three times", also known as Khampa Usey (“white-haired Khampa”), became known as the First Gyalwa Karmapa, who established the Karma Kagyu lineage.

Legend tells that in a previous eon, in a former life as an accomplished yogi, the Karmapa attained the eighth level or bhumi of the bodhisattvas. At this time, 100,000 dakinis manifested their hair as a crown (the sambhogakaya ornamentation and antecedent of the Black Crown, the nirmanakaya), and offered it to the Karmapa as a symbol of his accomplishment.

Dusum Khyenpa, the 1st Karmapa, was regarded as an emanation of that yogi and his appearance was predicted by the historical Buddha Shakyamuni in the Samadhiraja Sutra:

“A bodhisattva with the lion’s roar will appear. He will use the power he achieved in deep meditation to benefit countless beings. By seeing, hearing, touching or thinking of him, they will be led to happiness”

The Samadhiraja Sutra is part of the Kagyupa transmission known as the Do Tenzin Gyalpo teaching (The King of Samadhi Teaching).

Düsum Khyenpa was born to a devout family of Buddhist practitioners in Teshö in Kham and was called Gephel as a child. He first studied with his father and then continued training with other Buddhist teachers in the region. Already quite learned by the age of twenty, he became a monk and studied the sutras and tantras intensively for another ten years. At thirty, he went to Daklha Gampo, the monastery of Gampopa, and received teachings, empowerments and instruction in the Hevajra tantra and spent four years in strict retreat, training in samatha and vipassana (calm and insight meditation). He then received the full transmission of the inner instructions of the Kagyu tradition. In nine days he absorbed what Naropa had received over 12 years from Tilopa.

Rechungpa, the "moon-like" disciple of Milarepa, also instructed him, principally in the Six Yogas of Naropa. His attainment in tummo, was particularly boosted by his own natural compassion and produced rapid results. Following his teacher's instruction he then went away to meditate.

After the death of Gampopa Dusum Khyenpa had a powerful vision: to go to the place where he would achieve enlightenment—Kampo Kangra—and there to practice mahamudra. He promised that he would live until the age of 84, in order to benefit the Dharma. He achieved enlightenment at the age of fifty, while practicing dream yoga. He had a vision at that time of the dakinis offering him a vajra crown woven from their hair.

At the age of 55 he founded a monastery at Kampo Nenang. He later established an important seat at Karma Gon Monastery (original monastery of the Karma Kagyu, the cradle of the karma kagyupas) in Chamdo in Kham and, at the age of 74, another seat at Tsurphu Monastery. The abbot of the Buddhist monastery at Bodh Gaya (place where Gautama Buddha attained Enlightenment) sent a conch to Düsum Khyenpa at Tsurphu. Conch symbolism is found in many stories of the sixteen Karmapas.

Düsum Khyenpa made predictions about future Karmapas. In particular, he was the first Karmapa to present a prediction letter detailing his future incarnation. He gave it to his main disciple, Drogon Rechen, predecessor of the Tai Situpa line.

First Karmapa died at the age of 84. His heart was found intact in the funeral pyre and some of his remaining bones bore self manifesting symbols of Buddhas. The principal student who held the lineage of the Golden Rosary from the First Karmapa was Drogon Rechen.

2nd Karmapa — Karma Pakshi (1204/6-1283) was the 2nd Gyalwa Karmapa. He was a child prodigy who had already acquired a broad understanding of Dharma philosophy and meditation by the age of ten. His teacher, Pomdrakpa, had received the full Kagyu transmission from Drogon Rechen, the first Karmapa's spiritual heir. Pomdrakpa realized, through certain very clear visions, that the child in his charge was the reincarnation of Dusum Khyenpa, as indicated in the letter given to Drogon Rechen.

The young Karma Pakshi is said to have assimilated the deepest teachings effortlessly and required only one reading of a text to be familiar with it as he was already enlightened. Nevertheless, Pomdrakpa made a point of formally passing on all the teachings through the traditional empowerments, so that the stream of the empowerment lineage would be unbroken. This has been the case ever since — despite their innate clarity, young Karmapas receive all the transmissions formally.

The second Karmapa spent much of the first half of his life in meditation retreat. He also visited and restored the monasteries established by the First Karmapa and is famous for having introduced to the Tibetan people communal chanting of the Om Mani Padme Hung mantra of compassion.

At the age of forty-seven he set out on a three-year journey to China, in response to an invitation from Kublai, grandson of Genghis Khan. While there, he is said to have performed many spectacular miracles and played an important role as a peacemaker. (There is an independent western reference to his presence in the court of Kublai Khan in The Travels of Marco Polo).

Over the next ten years the Karmapa travelled widely in China, Mongolia, and Tibet and became famous as a teacher.

Returning to Tibet towards the end of his life, he told his main disciple, Drubtob Urgyenpa, details concerning the next Karmapa's birth.

3rd Karmapa — Rangjung Dorje (1284-1339) who was born in Dingri Langkor, startled those present by sitting up and proclaiming himself to be the Karmapa. Three years later he renewed his assertions by making himself a black hat and again declaring himself to be the Karmapa.

Two more years were to pass before he met Drubtob Urgyenpa, who recognized the child as the reincarnation of Karma Pakshi. He gave him the possessions of the second Karmapa and transmitted all the Kagyu teachings to him. The education and training of the third Karmapa began at the age of seven, when he received the novice ordination from Lama Kunden Sherab and his formal enthronement as the Karmapa at Tsurphu monastery. For the next eleven years he studied the complete teachings of the Kagyus and Nyingmas in Tsurphu.

Rangjung Dorje then sought out masters of all the Buddhist traditions of the time, studying with, among others, Trophu Kunden Sherab and Nyenre Gendun Bum. He also entered into intensive meditation retreats. As a result, he achieved great fame, and attracted many disciples. He built monasteries and meditation centres as well as bridges, benefiting his countrymen’s daily life as well as their spiritual life. For posterity, he wrote numerous texts and commentaries, preserving many of the teachings in a form used until today. He also accepted invitations to teach the Chinese emperor and thus travelled twice from Tibet to China, where he passed away. It is said that on the night of his passing away, his face appeared clearly visible in the moon.

His two main disciples were Gyalwa Yungton Dorje Pal, who was to become the next lineage holder, and the first Shamarpa, Khedrup Dragpa Senge. The Shamarpas are the second-oldest line of reincarnates in Tibetan Buddhism. The word means ‘Holder of the Red Crown’, and in early writings the Shamarpa is sometimes referred to simply as “Karmapa”, the colour of the hats being the only way to distinguish them.

The Shamarpa line began when Rangjung Dorje gave Khedrup Dragpa Senge a Red Crown which was an exact replica of the Black Crown worn by the Karmapas. The two crowns symbolise the relationship between Karmapa and Shamarpa and do not signify separate lineages. Thus they were known as the “Black Hat and the Red Hat Karmapa”. The Shamarpas are also seen as a manifestation of Amitabha, the Buddha of Limitless Light.

16th Karmapa — Rangjung Rigpe Dorje (1924-1981) was born into a noble family in Denkhok in Eastern Tibet, Kham, near the Dri Chu or Yangtze River. The previous Karmapa Khakhyab Dorje (1871-1922) left a letter setting forth the circumstances of his next incarnation. The Karmapa's attendant, Jampal Tsultrim, possessed the letter of prediction, which matched exactly with the proceeding the 11th Tai Situpa was already undertaking to find the 16th Karmapa.

It is said that while still in his mother’s womb, the baby could be heard reciting the mantra of Chenresig (Avalokiteshvara). When the child was born many rainbows appeared; he took seven steps, saying, “Mother, Mother! I am going away!” The Karmapa's identity as a child was kept secret, but nearby villagers noticed auspicious signs at his birth and came to him for blessings.

In 1931, at the age of seven, he performed his first Black Crown ceremony. He received his hair cutting ceremony at age thirteen from Thubten Gyatso, 13th Dalai Lama.

The 11th Tai Situpa, Pema Wangchok, gave him ordination at the age of seven, the Bodhisattva vows and many teachings. Beru Khyentse Lodro Miza Pampa'i Gocha taught him the tantras. Bo Kangkar Rinpoche taught him the sutras. Jamgon Palden Kyentse Oser taught him Mahamudra and the Six Yogas of Naropa. He regarded the 11th Tai Situpa, Pema Wangchok, and the 2nd Jamgön Kongtrül Khyentse Öser as his root gurus.

At Palpung monastery, where he took the empowerments and initiations of the Drubtab Kuntu collection, and studied the Vinaya Sutra, the Prajnaparamita, the Abhidharma Kosha, the Chakrasamvara Tantra, the Kalachakra Tantra, and other teachings, under the guidance of Situ Tulku and Khyentse Rinpoche. From Sechen Kongtrul Rinpoche, the 16th Karmapa received the initiation of “Longchen Dzod Dun”, the teachings of Longchenpa along with the full explanations. He received all these teachings in their complete form.

During his education he received all the Kagyu transmissions and was also taught by the Sakya Trizin (head of the Sakya school) for many years. In the beginning of 1940 he went into retreat, and in 1944, the 16th Karmapa made a pilgrimage to Trag and Samye monasteries and then visited the Drowolung monastery in south Tibet, the seat of Marpa the Translator, where he had marvellous visions of Marpa, Jetsun Milarepa and Je Gampopa.

In 1945, at age twenty-three, the 16th Karmapa received the detailed final ordination, together with the initiations and explanations of the higher Kagyu teachings from Situ Tulku.

In 1947 Karmapa visited Nepal, and started a pilgrimage to India, to holy places connected to the life of the Buddha. The 16th Karmapa travelled to India via Lumbini — the birth-place of the Buddha — and on to Sarnath and Bodh Gaya, continued to Ajanta, Ellora and finally to Kushinagara, the place of Lord Buddha’s final passing.

In 1948, Karmapa travelled to Rewalsar, in the north west of India, where he spent several days and performed a special rite of Guru Padmasambhava. Then, via Kunu and Purang, to the holy mountain of Kailash where he made three complete circumambulations of the mountain, taking three days for each one; and also went around the holy lake of Manasarovar.

In 1953, His Holiness the 16th Karmapa continued his education with the 10th Mindrolling Trichen of the Nyingma School, and journeyed to Lhasa, where he had an audience with His Holiness the 14th Dalai Lama, Tenzin Gyatso, and received the empowerment of Kalachakra initiation of the Gelugpa School. Rangjung had therefore received all the major teachings of all the major Tibetan Buddhist schools.

The 16th Karmapa continued his predecessor's activities, travelling and teaching throughout the East. His activity also included locating the rebirths of high reincarnate lamas spontaneously, without meditation.

Prior to the Chinese invasion of Tibet the Karmapa made a series of predictions indicating that the Tibetan people would need to be prepared to escape to India. In 1940, at age 16, Karmapa composed a poem that predicted the occupation of Tibet.

As political circumstances altered Tibet radically with the 1950 takeover by China. The Karmapa, along with the Dalai Lama, government officials, and other high lamas, attended talks in Beijing to negotiate a settlement. This succeeded for a while, but in 1959 the Chinese government insisted on land reform, which would undermine the system of independent monasteries in Tibetan Buddhism. Conflict with the lamas as spiritual leaders accelerated.

In February of 1959 Karmapa took 160 lamas, monks and laymen, from Tsurphu Monastery, the ancient seat of the Karmapas since the twelfth century, and escaped to Bhutan, taking the lineage's most sacred treasures, statues, ritual items, relics, icons, paintings, books with them. The hazardous and difficult journey, taking twenty-one days in all, passed through Lhodrag in southern Tibet, the birthplace of Marpa the Translator.

The party arrived safely in north Bhutan and were warmly welcomed by the government. At this time, discussions were started with the Government of India, considering future plans for the resettlement of the 16th Karmapa and his many followers. It was decided that all should transit through Bhutan and settle temporarily in Dharamsala, North Western India.

The King of Sikkim, offered the Karmapa the site where the 9th Karmapa had previously established one of the monasteries, which was then in ruins. It was here that the 16th Karmapa's seat-in-exile, Rumtek Monastery, was selected. 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, spiralling downhill like the form of a conch shell.

Indian government provided all needed assistance in rebuilding the Rumtek. Rare treasured religious relics, icons and books that had been brought from Tibet were installed in the new monastery. On the first day of the first month of the fire horse year (1966), the 16th Karmapa ceremonially entered the new Center. It was a magnificent and highly auspicious occasion.

In the beginning of the 1970s the Karmapa made the prediction that Tibet would have a hard struggle gaining independence and even if it did, it would not allow the refugees to return. Rumtek would not be a good place either, and although Sikkim and Bhutan are still stable, they can deteriorate as well. However the Western world will embrace Buddhism, so he sent Lama Gendün to Europe.

In 1974, with the help of Freda Bedi, he embarked on his first world tour, and was welcomed in London among others by Hannah Nydahl and Lama Ole Nydahl. Karmapa traveled to Europe, Canada and the United States. For the first time, people in the West had the chance to see the Black Crown ceremony, which was performed on a number of occasions.

In 1974 the Karmapa visited the Hopi tribe in New Mexico; they had requested His Holiness to relieve their drought-stricken land. He conducted a ceremony, and a deluge of rain fell for the first time in seventy-five days. In the evening, Hopi and Navajo people were granted the empowerment of Red Chenrezig.

He established Dhagpo Kagyu Ling in France as the central seat of activity, gave several Black Crown ceremonies, and attended an audience granted by Pope Paul VI. In 1976-77 he began a more exhaustive tour, giving extensive teachings, visiting nearly every major city in Europe.

In November 1979, the 16th Karmapa laid the foundation stone for the Karmapa International Buddhist Institute (KIBI) in New Delhi, at a site that was originally given to him by Indira Gandhi for a center for advanced Buddhist studies. His vision was to foster wisdom and compassion through the study and translation of the great Buddhist treatises.

In May of 1980, Karmapa again visited the West, stopping for lectures and ceremonies in London, New York, San Francisco, and Boulder, Colorado. In 1980-81 the Karmapa began his last world tour, giving teachings, interviews and empowerments.

Rangjung Rigpe Dorjé died on November 5, 1981 in the United States.

The 16th Karmapa helped foster the transmission of Tibetan Buddhism to the West, established Dharma centers and monasteries in various places around the world in order to protect, preserve, and spread Buddha's teachings. As part of an initiative by the Tibetan government-in-exile to consolidate the organizations of Tibetan Buddhism, Rangjung Rigpe Dorje became the first formal head of the Kagyu School, although the earlier Karmapas had long been considered the most prestigious and authoritative lamas of that school.

The life of His Holiness the 16th Karmapa, Rangjung Rigpe Dorje, attested to the true meaning of “Karmapa”, which is “Activity of All Buddhas”.

Under his leadership, the Karma Kagyu lineage not only survived the escape from Tibet of most of the high Buddhist teachers — but thrived. The Karma Kagyu lineage spread all around the world. The Buddhist monasteries, institutes, and centers that the 16th Karmapa established grew and now offer Buddhist methods to people in India, Asia, and across the West.

The 16th Karmapa was a great master who demonstrated intuitive wisdom, joy, and loving kindness, his compassionate activity for others being beyond words or concepts. He was such a highly respected teacher across the Himalayas — including to the royal families of Sikkim and Bhutan — that masters of the other lineages would also call upon him for help and advice.

A major achievement of his was to resurrect the lineage of the Shamarpas. For political reasons, the reincarnations of the Shamarpas (which is the second-oldest reincarnate lineage in Tibetan Buddhism after the Karmapas), had been banned from formal acknowledgement by the Tibetan government. Throughout the 170-year ban, previous Karmapas had quietly recognised successive Shamarpas and trained them as spiritual lineage holders.

The 16th Karmapa informally recognised his nephew, Mipham Chokyi Lodro, when he was six years old. As he wished to formally enthrone him, the 16th Karmapa had appealed to the Tibetan Government. In 1957, while they were still in Tibet, His Holiness the 14th Dalai Lama dissolved the legal obstacles and approved the recognition. Shamar Rinpoche was officially enthroned in 1963 in Sikkim, and continued to stay with the 16th Karmapa until the latter’s death in 1981.

In March 1994, in accordance with tradition, the 14th Shamarpa, Mipham Chokyi Lodro, in turn recognised Thaye Dorje as the 17th Karmapa. Shamar Rinpoche passed away in June 2014.

The life and legacy of His Holiness the 16th Karmapa lives on through his reincarnation, Thaye Dorje, His Holiness the 17th Gyalwa Karmapa.

17th Karmapa — Thaye Dorje (Now)

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