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Rangjung Rigpe Dorje, The 16th Karmapa Biography
16th Karmapa Rangjung Rigpe Dorje. Credit: Wikipedia, the Austrian Buddhist Society.The 16th Karmapa, Rangjung Rigpe Dorje, was born on August 14, 1924, in Denkhok, Derge province, in the Kham region of Tibet.
He was recognized as the Karmapa, the spiritual leader of the Karma Kagyu lineage of Tibetan Buddhism, at a very young age.
The Karmapa lineage is one of the oldest reincarnate lineages in Tibetan Buddhism, dating back to the 12th century.
Recognition as Karmapa
The 15th Karmapa, Khakyab Dorje, left behind detailed instructions about the circumstances of his next incarnation, including the location and the family. The Karmapa's attendant, Jampal Tsultrim, possessed the letter of prediction.
As with previous and future Karmapas political obstacles arose in the recognition of the 16th Karmapa.
Before the letter from Jampal Tsultrim could arrive to the 13th Dalai Lama's Gelugpa controlled government in Lhasa, the Ministry of Religion issued a formal statement that the Karmapa’s reincarnation had been born as the son of one of the cabinet ministers, Lungshawa, in Lhasa.
Lungshawa wanted his son to be named as the Karmapa as part of his plan to modernize Tibet.
The Karmapa's labrang (the Tsurphu monastery administration) appealed the decision saying that they had an authentic prediction letter, however, the central government replied that the Dalai Lama had issued a position, which couldn't be changed.
The petitioning went back and forth for a year until Lungshawa's son fell from a roof, broke his pelvis and died from ensuing complications.
The Tsurphu monastery re-submitted their Karmapa candidate but were again rebuffed by the central government—submitting a single candidate was equivalent to the Tsurphu monastery choosing the candidate.
The first Beru Khyentse Rinpoche came up with a plan to submit the same candidate—one name as the son of the father and the "other" the name as the son of the mother. The central government responded by saying the correct tulku was the mother's son, not the father's son.
Education and Early Responsibilities
He was taken to the Palpung Monastery where the 11th Tai Situpa, Pema Wangchok, gave him ordination, 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. In 1931, at the age of seven, he performed his first Black Crown1 ceremony. He received his hair cutting ceremony at age thirteen from Thubten Gyatso, 13th Dalai Lama.
Leadership and Flight from Tibet
The 16th Karmapa assumed leadership of the Karma Kagyu lineage during a turbulent period in Tibetan history. In 1959, following the Chinese invasion of Tibet and the subsequent uprising, he, along with many other high lamas and their followers, fled to India. The Karmapa led his community across the treacherous Himalayan passes, an arduous journey marked by hardship and peril.
Upon reaching India, the Karmapa was granted asylum by the Indian government, and he settled in Rumtek, Sikkim. There, he established the new seat of the Karma Kagyu lineage, Rumtek Monastery, which became a vibrant center for Buddhist practice and learning.
The monastery housed many sacred relics and texts that the Karmapa had managed to bring from Tibet, ensuring the continuity of the lineage's spiritual heritage.
Teachings
In India, the 16th Karmapa played a crucial role in preserving and revitalizing Tibetan Buddhism. He founded several monasteries and Dharma centers around the world, including in Bhutan, Nepal, Europe, and North America. He was instrumental in introducing Tibetan Buddhism to the West, where he attracted many devoted students.
The Karmapa was known for his ability to communicate the essence of the Dharma to people from diverse cultural backgrounds. He emphasized the practice of Mahamudra, a meditation technique that leads to the direct experience of the nature of mind. He also promoted the practice of the Six Yogas of Naropa, a set of advanced tantric practices.
His teachings were characterized by a deep sense of compassion and a direct, experiential approach to understanding the nature of reality. He often engaged in long periods of retreat and meditation, demonstrating the importance of personal practice in the Buddhist path. His presence was said to be both powerful and serene, inspiring deep devotion and respect from all who met him.
Later Years and Legacy
The 16th Karmapa's later years were marked by extensive travel, during which he visited many countries to teach and give empowerments. His visits to the United States and Europe in the 1970s were particularly significant, as they helped to establish a strong foundation for Tibetan Buddhism in the West. He also played a key role in the development of the Dharma centers founded by his Western students, providing them with guidance and support.
In 1981, while on a teaching tour in the United States, the Karmapa fell seriously ill. He was diagnosed with cancer and was treated at the Zion Hospital in Illinois. Despite his illness, he continued to meet with students and offer teachings. He passed away on November 5, 1981, at the age of 57, leaving behind a legacy of profound spiritual teachings and a vibrant international Buddhist community.
The 16th Karmapa's legacy continues to influence the Karma Kagyu lineage and Tibetan Buddhism as a whole. His efforts in preserving and disseminating the teachings of the lineage ensured their survival during modern times. He was succeeded by the 17th Karmapa, continuing the unbroken line of Karmapa reincarnations.
Writings
The 16th Karmapa, Rangjung Rigpe Dorje authored numerous texts and teachings. Here is a list of some of his most notable writings and teachings:
• "The Mahamudra Lineage Prayer" (also known as "Dorje Chang Tungma") - This prayer is a fundamental text in the Karma Kagyu tradition, recited regularly by practitioners.
• "Ocean of Certainty" (Nges don rgya mtsho) - A commentary on the Mahamudra teachings, providing deep insights into this profound meditation practice.
• "The Jewel Ornament of Liberation" (Muktitilaka) - While originally written by Gampopa, the 16th Karmapa provided significant commentaries on this classic text.
• "The Writings of the 16th Gyalwa Karmapa Rangjung Rigpe Dorje" - A collection of various teachings, poems, and instructions compiled by his students.
• "The Hundred Short Instructions" (Domsum) - A compilation of short teachings on various aspects of the Dharma, emphasizing practical advice for practitioners.
• "Prayer to Guru Rinpoche" (Guru Padmasambhava Prayer) - A devotional prayer to Guru Rinpoche (Padmasambhava), highlighting the connection between the Karma Kagyu and Nyingma traditions.
• "The Life and Liberation of Milarepa" - Though not authored by the 16th Karmapa, he provided important teachings and commentaries on this significant biographical text of the great yogi Milarepa.
• "The Songs of Realization" (Dohas) - A collection of spiritual songs (dohas) composed by the 16th Karmapa, reflecting his profound realization and poetic expression of the Dharma.
• "Aspiration Prayer for the Rebirth in the Pure Land" (Sukhavati Prayer) - A prayer aspiring for rebirth in the pure land of Amitabha, used widely in Kagyu monasteries.
• "Liturgy for the Practice of the Black Crown Ceremony" - Instructions and prayers for the Black Crown ceremony, an important ritual in the Karmapa tradition.
• "A Garland of Song Offerings" - A collection of spiritual songs and poems offered to various deities and lineage masters.
• "The Great Aspiration Prayer of Samantabhadra" - While not authored by the Karmapa, his teachings and commentaries on this prayer are highly valued.
• "Meditation Instructions" - Various instructions on meditation practices, including shamatha and vipashyana, tailored for different levels of practitioners.
Sources
• wikipedia.org
• dakinitranslations.com
Footnotes
1. The Black Crown is an important symbol of the Karmapa. The crown signifies his power to benefit all sentient beings. Similar crowns in red are worn by the Shamarpa and the Tai Situpa, while Goshir Gyaltsab wears an orange crown. These crowns were bestowed by the Karmapa.
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