Previous Karmapas
1110-1193 Nine hundred years ago, in 1110 CE, amidst the snow-capped peaks of eastern Tibet, there was born a spiritual master whose compassion for beings would shape the future of Buddhism in Tibet. This great master was the First Karmapa, Dusum Khyenpa, who instituted the practice of intentional reincarnation in a way that disciples could…
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(1206-1283) Dusum Khyenpa returned as Karma Pakshi, as he had predicted in the letter he left with his heart disciple, Drogön Rechen (1148-1218). It was later revealed to Drogön Rechen’s disciple Pomdrakpa (1170-1249), in startlingly clear visions, that Karma Pakshi was in fact the reincarnation of Dusum Khyenpa. As the first figure in history to…
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1284-1339) The Dharma is said to have two forms, the verbal form found in texts, and the realizations that arise in the minds of beings. The Third Karmapa made spectacular contributions in both forms, through the important scriptural works he composed and sponsored, and through the spiritual attainments of his students. In general, the greatness…
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(1340-1383) The activities of the Fourth Karmapa left lasting marks not only in the spiritual realm, but also in terms of Tibetan culture and history. It was Rolpe Dorje who created the Great Encampment of the Karmapas, transforming his growing entourage into a structured mobile community of meditative practice, study and production. Rather than await…
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(1384-1415) When the Fifth Karmapa was in his early 20s, he accepted an invitation from the ruler of Ming-dynasty China, Yongle Emperor, to travel to China, teach at the imperial court and perform funeral services for the emperor’s deceased parents. Though his status as the emperor’s lama granted Deshin Shegpa enormous influence and power, he…
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(1416-1452) The Sixth Karmapa, Tongwa Dönden, was the first Karmapa in two centuries to decline the Chinese emperor’s invitation to teach at his court. After the actions of the Fifth Karmapa had laid the groundwork for centuries of peaceful relations between China and Tibet, the Sixth could remain on Tibetan territory, focusing his energy on…
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(1454-1506) During the lifetime of the Seventh Karmapa, the Great Encampment of the Karmapas expanded greatly, earning him the epithet “Chödrak Gyatso of the Great Encampment.” Chödrak Gyatso created the practice of holding massive prayer festivals on the major Buddhist holidays, establishing the precedent for today’s Kagyu Monlam Chenno. The widely learned Chödrak Gyatso introduced…
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(1507-1554) Mikyö Dorje is among the greatest scholars Tibet has ever produced. He was an active participant in the rigorous intellectual debates of his day, making major contributions in virtually all areas of textual study. He was an accomplished Sanskritist, and wrote Sanskrit grammars alongside works ranging from poetry to art to tantra. The Eighth…
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(1556-1603) In his ninth reincarnation, as Wangchuk Dorje, the Karmapa again took as a major activity the composition of texts that would guide his and future generations in their practice. Unlike Mikyö Dorje with his wide-ranging corpus of texts, Wangchuk Dorje focused primarily on Mahāmudrā. Rooted in the direct encounter with ultimate reality, Mahāmudrā is…
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(1604-1674) The Tenth Karmapa lived through a turbulent time that brought dramatic changes to the position of the Karma Kagyu in Tibet. Yet his response to those changes provides an inspiring example of perseverance, equanimity and pure goodness in the face of adversity. The 17th century’s sectarianism resulted in the return of Mongol forces to…
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(1676-1702) Since the time of Dusum Khyenpa, the Karmapas frequently took rebirth in Kham, established ties with Karma Kagyu monasteries in eastern Tibet, and then made the long trek to take up residence at Tsurphu Monastery in central Tibet. This allowed the Karma Kagyu lineage to retain strong ties across widely dispersed geographical territories. Yeshe…
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(1703-1732) Also facing adverse conditions for the lineage, Jangchub Dorje invested great care in his ties to the major Karma Kagyu lineage lamas. He nurtured as his heart disciple the Eighth Tai Situpa Chökyi Jungne (1700-1774), also known as Situ Panchen in recognition of his enormous erudition. The Eighth Situpa became a great patron of…
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(1733-1797) During the previous three reincarnations, relations between the Lhasa government and the Karma Kagyu order had remained difficult. Through his extraordinary skill, Düdul Dorje was able to begin the process of healing the relationship. He did so not through political negotiation, but through the pure exercise of his spiritual powers. One year when the…
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(1798-1868) From early in life, the Fourteenth Karmapa displayed an aptitude for enlightened activity in a wide range of domains. He was renowned for his personal asceticism and strict observance of monastic discipline, inspiring those around him to reach his high level of practice as well. A skilled artist, he also devoted a good deal…
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(1871-1922) From his very recognition and enthronement as the Fifteenth Karmapa, Khakhyab Dorje continued his previous incarnation’s ties to the Rimé Movement of eastern Tibet. Khakhyab Dorje was identified by a group of lamas that included two of the main figures driving the movement: Jamyang Khyentse Wangpo (1820–1892) and Jamgön Kongtrul Lodrö Thaye. From an…
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(1924-1981) The Sixteenth Karmapa shepherded his disciples and his lineage through the most traumatic upheaval that Tibetan Buddhism has faced since the time of the First Karmapa. The Sixteenth Karmapa was born in the East and died in the West. In between, not only did he set the Karma Kagyu lineage on firm and stable…
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