Dudul Dorje (1733–1797) was the thirteenth Gyalwa Karmapa, head of the Kagyu School of Tibetan Buddhism.

Karmapa – Tibet’s first consciously incarnating lama

The is the head of the Karma Kagyu, the largest sub-school of the Kagyu, itself one of the four major schools of Tibetan Buddhism.

Karmapa was Tibet’s first consciously incarnating lama.

The historical seat of the Karmapas is Tsurphu Monastery in the Tolung valley of Tibet.

The Karmapa’s principal seat in exile is the Dharma Chakra Centre at Rumtek Monastery in Sikkim, India.

His regional monastic seats are Karma Triyana Dharmachakra in New York and Dhagpo Kagyu Ling in Dordogne, France.

Origin of the lineage

, 1st Karmapa Lama was a disciple of the Tibetan master Gampopa.

A talented child who studied Buddhism with his father from an early age and who sought out great teachers in his twenties and thirties, he is said to have attained enlightenment at the age of fifty while practicing dream yoga.

He was henceforth regarded by the contemporary highly respected masters Shakya Śri and Lama Shang as the Karmapa, a manifestation of Avalokiteśvara, whose coming was predicted in the Samadhiraja Sutra and the Laṅkāvatāra Sūtra.

The source of the oral lineage, traditionally traced back to the Buddha Vajradhara, was transmitted to the Indian master of mahamudra and tantra called Tilopa (989-1069), through Naropa (1016–1100) to Marpa Lotsawa and Milarepa.

These forefathers of the Kagyu lineage are collectively called the “Golden Rosary”.

Recognition of the Karmapa

The Karmapa is a long line of consciously reborn lamas, and the second Karmapa, (1204–1283), is the first recognized tulku in Tibetan Buddhism that predicted the circumstances of his rebirth.

A Karmapa’s identity is confirmed through a combination realized lineage teachers insight, prediction letters left by the previous Karmapa, and the young child’s own self-proclamation and ability to identify objects and people known to its previous incarnation.

Incarnations of Karmapas

  1. Düsum Khyenpa (དུས་གསུམ་མཁྱེན་པ་) (1110–1193)
  2. Karma Pakshi (ཀརྨ་པཀྵི་) (1204–1283)
  3. (རང་འབྱུང་རྡོ་རྗེ་) (1284–1339)
  4. (རོལ་པའི་རྡོ་རྗེ་) (1340–1383)
  5. (དེ་བཞིན་གཤེགས་པ་)(1384–1415)
  6. (མཐོང་བ་དོན་ལྡན་) (1416–1453)
  7. (ཆོས་གྲགས་རྒྱ་མཚོ་) (1454–1506)
  8. (མི་བསྐྱོད་རྡོ་རྗེ་) (1507–1554)
  9. (དབང་ཕྱུག་རྡོ་རྗེ་) (1556–1603)
  10. Chöying Dorje (ཆོས་དབྱིངས་རྡོ་རྗེ་) (1604–1674)
  11. (ཡེ་ཤེས་རྡོ་རྗེ་) (1676–1702)
  12. (བྱང་ཆུབ་རྡོ་རྗེ་) (1703–1732)
  13. (བདུད་འདུལ་རྡོ་རྗེ་) (1733–1797)
  14. (ཐེག་མཆོག་རྡོ་རྗེ་) (1798–1868)
  15. (མཁའ་ཁྱབ་རྡོ་རྗེ་) (1871–1922)
  16. (རང་འབྱུང་རིག་པའི་རྡོ་རྗེ་) (1924–1981)
  17. Ogyen Trinley Dorje (ཨོ་རྒྱན་འཕྲིན་ལས་རྡོ་རྗེ།) (b. 1985) and Trinley Thaye Dorje (ཕྲིན་ལས་མཐའ་ཡས་རྡོ་རྗེ།) (b. 1983)

This is the life and accomplishments of the Karmapas listed above.

Karmapa

Karmapa is the head of the Karma Kagyu, the largest sub-school of the Kagyupa, itself one of the four major schools of Tibetan Buddhism.

Düsum Khyenpa, 1st Karmapa Lama (1110–1193), was a disciple of the Tibetan master Gampopa.

A talented child who studied Buddhism with his father from an early age and who sought out great teachers in his twenties and thirties, he is said to have attained enlightenment at the age of fifty while practicing dream yoga.

He was henceforth regarded by the contemporary highly respected masters Shakya Śri and Lama Shang as the Karmapa, a manifestation of Avalokiteśvara.

Black Crown

The is an important symbol of the Karmapa, the Lama that heads the Karma Kagyu school of Tibetan Buddhism. The crown signifies his power to benefit all sentient beings. A corresponding crown, the Red Crown, is worn by the Shamarpa. The Tai Situpa wears a red crown as well, whereas Goshir Gyaltsab wears an orange crown.

Rangjung Dorje

Rangjung Dorje (1284–1339) was the third Karmapa and an important figure in the history of Tibetan Buddhism, who helped to spread Buddha-nature teachings in Tibetan Buddhism.

Choying Dorje

, 10th Karmapa (1604-1674) is a famous painter and sculptor influenced by Chinese styles of the time. Examples of his work exist today.

Karma Pakshi

Karma Pakshi 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.

Rangjung Rigpe Dorje

The sixteenth Gyalwa Karmapa, Rangjung Rigpe Dorje was spiritual leader of the Karma Kagyu lineage of Tibetan Buddhism. He was born in Denkhok in the Dergé district of Kham, near the Dri Chu or Yangtze River.

Mikyö Dorje

Mikyö Dorje was the eighth Karmapa, head of the Kagyu school of Tibetan Buddhism.

Wangchuk Dorje

Wangchuk Dorje (1556–1603) was the ninth Gyalwa Karmapa, head of the Kagyu School of Tibetan Buddhism.

Thongwa Dönden

Thongwa Dönden (1416–1453) or Tongwa Donden, was the sixth Karmapa, head of the Kagyu School of Tibetan Buddhism.

Thekchok Dorje

Thekchok Dorje (1798–1868), also Thegchog Dorje, was the fourteenth Gyalwa Karmapa, head of the Kagyu School of Tibetan Buddhism.

Rolpe Dorje

Rolpe Dorje (རོལ་པའི་རྡོ་རྗེ་ེ་) (1340–1383) was the fourth Gyalwa Karmapa. According to legend the fourth Karmapa’s mother, while pregnant, could hear the sound of the mantra Om Mani Padme Hum while the child was in her womb and the baby said the mantra as soon as he was born. His early life was full of miracles and manifested a total continuity of the teachings and qualities of his former incarnation, including receiving teachings in his dreams. While in his teens, he received the formal transmissions of both the Kagyu and Nyingma lineages from the great Nyingma guru Yungtönpa, the third Karmapa’s spiritual heir, now very advanced in years. At the age of nineteen, he accepted Toghon Temur’s invitation to return to China where he gave teachings for three years and established many temples and monasteries.

Khakyab Dorje

Khakhyap Dorjé, 15th Karmapa Lama was born in Sheikor village in Tsang, Tibet. Recognised and enthroned by Migyur Wanggyel, 9th Drukchen Lama, Khakhyap Dorjé was given the Kagyu teachings by Jamgon Kongtrul. Trashi Özer and other masters completed his education. He was enthroned as the 15th Karmapa at Tsurphu Monastery when he was six years old. He went on to teach and give empowerments throughout Tibet and preserved many rare texts by having them reprinted.

Changchub Dorje

Changchub Dorje (1703–1732), also Chanchub Dorje, was the twelfth Gyalwa Karmapa, head of the Kagyu School of Tibetan Buddhism.

Düsum Khyenpa

Düsum Khyenpa was the 1st Gyalwa Karmapa, head of the Karma Kagyu school of Tibetan Buddhism.

Dudul Dorje

Dudul Dorje (1733–1797) was the thirteenth Gyalwa Karmapa, head of the Kagyu School of Tibetan Buddhism.

Deshin Shekpa

Deshin Shekpa (1384–1415), also Deshin Shegpa, Dezhin Shekpa and Dezhin Shegpa, was the fifth Gyalwa Karmapa, head of the Kagyu School of Tibetan Buddhism.

Chödrak Gyatso

Chödrak Gyatso (1454–1506), also Chödrag Gyamtso, was the seventh Karmapa, head of the Kagyu School of Tibetan Buddhism.

Yeshe Dorje

Yeshe Dorje (1676–1702) was the eleventh Gyalwa Karmapa, head of the Kagyu School of Tibetan Buddhism.

Be the first to comment Here

Related posts

Phurba Gallery

The Tantric Phurba – A protective ritual dagger

The is a dagger used in practices. It is used to protect against negative energies and to promote positive change. The phurba is not to be used for or harm, and should only be used for ritual purposes. It is a powerful for protection and should be used with care and respect. Origin of Phurba in The renowned , who was initiated by the Indian sage Prabhahastin, is said .
A scroll painting of Saraha, surrounded by other Mahāsiddhas, probably 18th century and now in the British Museum

The Mahamudra Practice – Unveiling the True Nature of the Mind

is a form of that emphasizes the nature of . In Mahamudra, practitioners aim to see the true nature of their minds, which is said to be empty and open. Origin of the Mahamudra Practice The main text of Mahamudra is "The Root Text of the " by the Indian  (not to be confused with the earlier philosopher). The actual practice and lineage of mahāmudrā can be traced back to wandering  or great .
Spreading the sunlight of the teachings of the two knowledges, Lord Chökyi Jungne, I supplicate you.

The lineage & incarnations of Kenting Tai Situpa

The lineage of the Kenting Tai situpas can be traced to one of the main disciples of the Goutama Buddha, the Bodhisattva . Since that time there have been a successive chain of incarnations, whose achievements are recorded in Sanskrit, Chinese and Tibetan annals, a direct lineage that continues to the present day. Origin of the Kenting Tai situpa lineage There are twelve incarnations crowned as Kenting Tai Situ till now. Furthermore, according to some historical records and .
Nyingma Tree Lineage Thangka with Guru Rinpoche and Yeshe Tsogyal in center

Termas & Tertöns – Padmasambhava & Yeshe Tsogyal’s succession

is a term within Tibetan Buddhism meaning a person who is a discoverer of ancient hidden texts or terma. Origin of the Tertöns Many tertöns are considered to be incarnations of the twenty five main disciples of Padmasambhava (Guru ), who foresaw a dark time in Tibet. Padmasambhava and his consort Yeshe Tsogyal hid teachings to be found in the future to benefit beings. According to generally accepted history, the rediscovering of terma began with the first .
Pema Lingpa's Visionary Journey to the Copper-Colored Mountain

The Tulku system & the preservation of Dharma lineages

A is a reincarnate custodian of a specific lineage of teachings in Tibetan Buddhism who is given empowerments and trained from a young age by students of his or her predecessor. Historically, the tulku system of preserving Dharma lineages operated in Tibet with the first being the . After the first Karmapa died in 1193, a lama had recurrent visions of a particular child as his rebirth. This child (born ca. 1205) was recognized as .
Chöd practice explained by Tsultrim Allione

Chöd practice explained by Tsultrim Allione

practice is a practice developed by a woman teacher named in the 11th century. What is Chöd? Chöd is a confrontation process with and then pushing through it to achieve . In other words, Chöd is a practice of feeding, not fighting, that which assails us. In the practice, you are transforming your into a nectar and then feeding it a series of guests (fears). Who can practice Chöd? The type of person .
Clockwise from upper left: Naropa, Maitripa, Marpa Lotsawa and Niguma.

Karma Kagyu Lamas – The whispering Mahamudra teachers

Origin of the Karma Kagyu lineage The Kagyu school, also transliterated as Kagyü, or Kagyud, which translates to "Oral Lineage" or "Whispered Transmission" school, is one of the main schools of Himalayan or Tibetan . The Kagyu lineages trace themselves back to the 11th century Indian Mahasiddhas Naropa, Maitripa and the yogini Niguma, via their student Marpa Lotsawa (1012–1097), who brought their teachings to Tibet. The Karma Kagyu was founded by Düsum Khyenpa, 1st Lama. It .

Dalai Lamas – Ecumenical figure of the Geluk tradition

is a title given by the Tibetan people to the foremost spiritual leader of the Gelug or "Yellow Hat" school of Tibetan Buddhism, the newest and most dominant of the four major schools of Tibetan Buddhism. The 14th and current Dalai Lama is Tenzin Gyatso, who lives as a refugee in India. The Dalai Lama is also considered to be the successor in a line of tulkus who are believed to be incarnations .
Painted by Kalsang Damchoe and The Kalsang Tibetan Traditional Art of Thangka Painting studio.

Tibetan Buddhist nuns – The Buddha’s most resilient disciples

Buddhist convents also called Gompas have historically been well established in Tibet, certainly from the twelfth century and with traditions reaching back as far as the eighth century. Traditional education in the nunneries included reading, writing, and lessons in ancient scriptures and prayers taught by the senior nuns or lamas from monasteries. Traditional activities for the nuns included performance of rituals requested by the lay community and crafts such as embroidery and sewing. Administrative .