The document provides background information on the Karmapa lineage of Tibetan Buddhism. It discusses how the lineage started with Dusum Khyenpa in the 12th century and has continued through 16 recognized reincarnations, with the most recent being the 17th Karmapa, Trinlay Thaye Dorje. It also explains that the Karmapas are believed to be manifestations of the bodhisattva Avalokiteshvara, working to benefit all sentient beings. The lineage has passed down the teachings of Mahamudra meditation from master to disciple over the centuries.

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2. {. Preface
:* lnlroducti0n l0 Kaoyu$ School ol Tibetian Brddhism
* The Karmapas ol Tibel
* Recognition 0l the 17lh Gyalwa Karmapa
* Speech by Sharma Rinpoche
* The Karma Kagyud Befuge Tree
* Piclure$ ol His Holiness
* The Line ol Reincarnate Karmapas 0l Tibel
* Long Life Prayer lor H.H. the 17th Karmapa,
Trinlay Thaye Dorie
* L0n0 Lile Prayers lo Karmapa and all lhe Gurus ol lhe
tineage
,( Prayers t0lhe Fl0urishing ol the Karma Kagyud Teachings
{. Congralulalion Messages
* Acknowledqemenls
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pa0e 17
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3. The Lineage ol lhe Karmapas starterl w th Dusum Khyenpa (l I l0 _ I193), the foremosi
discipl€ of Je Gampopa. He was th€ founder and head oJ the Karrna Kagyud L neage
His success ve appearances as Kalmapas n ihis world had been prophesied by Buddha
Sakyamun and Padmasambhava as recorded n mafy Tantras and Sulras The Karmapas
were revea ed to be the manllestat ons of Lold Ava okt€shvara worklng Ior lhe we fare
afd liberatlon ol all senli€ni beings.
His Holiness, the late 16th Gyahi/a Karmapa, Ranlunq Rigpe Dorie vstedSingapore
in 1980 and founded the Singapore Karma Kagyrd Buddh st Centre H s Ho iness, the
171h Gyalwa Karmapa, Trlnlay Thaye Dorje was born n 19B3 and the process and
procedure lor his recognition was r€vealed by H s Eminence Sharnar Rinpoche. We
have selected and reproduc€d lwo Eng sh articles irom Karma Kagyu Buddh st
Network in IJSA and two Chinese arl cles lTom Karma Kaqy! Illonast€ry in Taiwan
Wlh these ntroductiofs, r€aders willgaln some und€rstafding ot how lhe 17ih Gyalwa
Karmapa waslound and howthe issues relatinglo his reco0rition carilied.
This booket was compied to comm€morate lhe visii oi H s Holiness, the 17th Gyalwa
Karmapa Tr n ay Thaye Dorie to Sinqapore WewarTnlywelcomehmandieelgrealy
lrono!red to be the lirsi countrylo receve His Holness in h slirstoverseas lour
We are gratelu io our abbol venerabl€ Shangpa Rinpoch€ for guid nq us r mak ng H s
Holness visil here a reality and €ventfu.
I,4ayihe bodhisattvaactivities ol His HollnessJlour sh far and wide and may a whofollol
him enter lhe paih to en ightenment.
Edwil Tan Ah l(ee
Chairman
(arma Kagvud Buddh sl Centre

4. Jnl^odr^clion io Kogy^d S.hool of
-Ci6etc.n B^ddhit,
Buddhism was known in Tibet as early as the 6th century A.D.
There are lo!r ma n schools oi [i]ahayana Buddhism in Tib€t and
they are the Nyinqmapa, the Sakyapa, the Kadampa (later
absorbed nto the Gelupa) and Kagyudpa. All these sch0ols
share th€ bas c teachings ol lhe Buddha and have the same
objective. The ditlerence between them are h storica, as they eacll
stern from a d flerent saintly lound€r, and practical, as the
techniques of each school are varjo!sly s!ited to diflerent types
ol be ngs seek nO Enlightenment.
The Kagyupa School is part cularly known ior its ernphasjs on
rneditaliof practice, ralher than inte ectual study afd for th€
stren0th ot the Guru disciple relatronship whlch can br n0
ordinary beings to Enlightenment in on€ lifelime.
The (aqyud Lineaqe was fouided by the qreat s ddha Tilopa
(988 1069). also knowr as Pralnabhadra, who iv€d in Northern
lndia sometirn€ around the 1oth century A.D. Tilopa r€celv€d the
lour special transmissions lrom the lndian masters and the
I,4ahamudra lrom the c€leslial Buddha Vairadhara (Dorj€ Char0)
and mastered them.
Allh0uqh there s some d screpancy in h stor cal sources regard
ing the dentities oi the masters assoc aied wlh each ol the loLr
transmiss ons, th€ most commof consensus ifd cates that
their sourc€s are as fo lows: the I rsl of the four came lrom
Naoarluna and consisled of two tantras lh€ "Sangwa DupaTantra"
and Densh Tantra . lt also ifcorporat€d the praclices ca led "ll-
usory Body and Consciousness Translerenc€". The second
special transm ssion came irom Nakpopa and includes the
lanlra ca led 'Gyuma Chefmo" and the pract ce call€d "Conscious
Dr€aming". The third spec a traism ssion came from Lawapa.
It inclLd€s the "DemchokTantra" and the praciic€ oi "Clear Light".
The fo!rth was lransmitted from Khandro Kalpa Zangrno and
includes the tantra known as 'Gyepa Dorje"and the praciice
called "Turnmo". Th€ [,4ahamudra teaching was direct transmis-
slon from his ma n teacher, c€l€stial Buddha Vajradhara (Dorje
Chaiq), who is fot an hislorical Buddha ike Buddha Sakyamuni,
bLt one oi many ever-present supr€rne enl ght€ned who cont nu-
aly dispense thelr blessings.
were systematized as the 'Six Yogas ol Naropa" and 'llahamudm'
thatare consid€red a centraltheme n th€ Kagyud L neag€.
These teach ngs were passed on from Tlopa to his main disciple
Pandiia Naropa (1016-1100), also known as Jnanaslddhl and
Naropa transmltt€d his knowl€dge to [,4arpa (1012-1197). a so
krown as Choky Lodoe, thegreattransator, who had madegreat
pe'sorJl .d, 1f L.s lo l'avpl li'ep lorg ard rr.alhe o-s ourleJs
from Tibetto lndla in order to rece v€ instructions olthe prolound
Tantrlc methods and teachiigs olthe Buddha;ard spread thern n
T/bet.
Nlarpa's loremost dlscipl€ was Vlilarepa (T052 1135) the m0st
celebrated and accomp shed of Tib€l's grealtantricyogis. Through
p€rseverance in the praciice of l,4ahamudra and the Six Yoqas of
Naropa, he achiev€d profound realzation ollhe u timate ialure of
reality.
llilar€pa's transm ss on was carried of by Je Gampopa (1079-
1153), also knowr as Daqpo Lharie, th€ physican frorn Dagpo.
H€ studied the Kadampa tradition, which is a qradual path that
inc udes whal is called the Lam Rim l€aclrings. He a so met
l,4ilarepa, aid atta ned realization ol ultimat€ really under his
guidance. He eslablished rnonasl c nstitutions, iaught
extensiv€ly and aitracted many sl!defts.
Four of his illllshious disciples lo[nded lhe four malor Nagyud
schools:
Barom Kagyud lound€d by Barorn DharmaWangchuk (ca.1T00)
Pagdtru Kagyud founded by Phagrn0 Trupa Dorje Gyalpo (1110-
1170)
Tsalpa Kagyud founded by Shang Tsa pa Tsondru Draq (1123 1 194)
KamlsanO Kagyud a so known as the Karma Kagyud 10!nded by
Karmapa Dusum Khyenpa (1110-1193). lt was the f rst Karmapa,
Dusum Klryenpa, wlro r€ce ved the com0 ete [,4aharnudra
lransrnission f rom Gampopa.
The eight ninot Kagyud lineages o ginated disciples. These eighl
* Tag ung Kagy!d io!nded by Taglung Thangpa Tashe Pel
1142-1210),
rl Trophu Kaqyud found€d by Drogon Gyaltsa, a nephew ol
Phagrno Trupa
,1. Drukpa Kagy!d founded by Choje Gyar€ Yeshe Dorjey, also
knowas Lingchen Repa Pema D0rle (1128 1188)

5. * I/lartsano Kagyud lounded by Chosje N.4arwa Dr!ptop
* Yerpa KaqyLrd 10!nded by Yelpa Yeshe Tsegpa,
l. Yazarg Kagyud tolrnded by Zharawa Yeshe S€nge
* Shugseb Kagyud started by Nyiphu Gyergom Chenpo
t Dr k!ng Kagyud founded by DrikLrng Kyopa Jiuen Gonpo
(11431217)
The d lferent Kagyud lineaoes are not ref€rr€d to as major and
minor inlerms ofthe nstructionsthey contain, they are equalin
that respect. The lour rnajor lineages are known as maior in that
they originaled frorn Garnpopa lrimseli, whereas the eiqhi minor
ineages wer€ founded by ater q€nerations 01rnast€rs. Nowadays,
arnong th€ four maior Kagyud rneages on y the Karrna Kagyud
r€ma ns preva €nt. Among th€ e ght rninor Kaoyud Lineag€s
only the Taq ung, Dr!kpa and Dr kLrng Kagyud still ex si as
nd€pendenl lreages.
the Pratirnoksha vows afd a lfeaq€ ofthe Bodhisatlva vows.
"The Golden Kagyud Garland" rei€rs to the rnaslers who are ho d-
ers ol the I feage ln which l,4ahamudra is a maln theme. They are
the lnd al naslers o l're I1edq. ard.l-e iuLLpssiv! pir'drrd-
Uons olthe Karmapas and their most importantstudents who pass
on lhe transmissions to him The ineage ho ders are selected by
the Ka napa 'r nsell wLro ersl'es llal the r"aclinq( ena r r
tact and PUre.
Th€ Karmapa himself always chooses tlre teacher who w I pass
on tlre neaqe lo him n his luture ncarnation. He is a great
Bodhisaltva who has the capacity t0 peneive the realDation and
qualjti€s of oihers. lt is through this abiitythal he s€ ects lris own
qrru.There is rofixed ru e, which deliaeslheteacherin advance
ln some cases the lineage holders are €rninent reincarnates and in
other cases exceptona practition€rs without h qh status nlhe
r€liOious hierarchy.0n€ can distinguislr sev€ral lransmissions w thlf each ifeag€.
How€ver, a I major Buddhist trad tions in Tibet have a lineaoe ol
-

6. RangjLnq R gpe Dorle is lhe s xteenlh
Gyalwa Karmapa tulku or incarnat on.
As the head 01the Kagyud order ol B!d-
dhism n Tibet since the iw€llth century,
he embod €s, represents and guid€s rtsac
c!rn! ated spirilual eneroy. Th€ Tibelan
teachinq corcerning t! kus tells us lhat,
although the moment oi en ghtenmenl
re eases one from the lorc€s ead ng t0
rebirth, an enliqhlened inteilgence which
transcends indrvidLalily or ego in lhe or-
dinary sense, may decide to continue to
work on Earth for the benelit ol a sen'
lient bein0s Th s enl ghtened inlelligenc€
th€relore chooses births over a ceda n
period oi t me in a ser es of human
individuals. The Gya wa Karmapa is such
a tulku. The ncarnations oi th€ Gyalwa
Karmapas have been as lolows:
1 Dusum Khyenpa 1110 - 11S3
2 Karma Pakshi 1204 - 1283
3 Eangjung 0orie 1284 - 1333
4 Rolpei Dorje 1340 -1383
5 Deshin Shegpa 1384 n415
6 Thongwa Donden 1416 '1453
7 Cholmg Gyamlso 1454 -1506
I lvlikyo Dorje 1507 -1554
0 Wangcliuk Dorie 1556 - 1603
10 Choyinq Dote 1604 -1674
11 Yeshe Do e 1676-1702
12 Chanqchub Doie 1llJ3 -1732
13 DudulDor,e 1733 -1797
14 lftegchog Dorje 1798 -1868
15 Khakhyab Dorje 1871-1922
'16 Bangiun0 R'0pe 0orje 1924-1981
17 TrinlayThaye Dorje 1S83
Th€ Kagyud order s lhe rnedium of
iransmrssion of the rned talive teach iOs
kfown as l,4ahamudra. These teach ngs
wero lirst deve oped thr0Lgh the sponla-
neoLS insight0fthe great lnd an siddha or
sa rt Ti opa (988-1069). Their rsalization
was passed d0wn from gurL 10 disciple
-Eh. Kc.nv^opc^s of Ti6e+
throuqhl the great prog€nitors of tlre
lin€age Naropa, ll,4arpa, l,4ilarepa and
Garnpopa and success vely tlrrou0h the
sixleen Gyalwa Karrnapas up to ihe
Presenttime.
The firsl Karmapa, Dusurn Kh€npa
(1110-1193), was the foremosl disciple
of Gampopa He had great natura abilty
f0r meditai on and spenl rnany years
rn€dilalifq n rnountaii cav€s. Alone poini,
he speit months in a hui so ilny that
the meditat on postur€, cross- eg0ed
and erect, was the only possible forrn
ol occupancy. Alter years ol medilat on
under the guidance oi his guru, Dusum
Khenpa attained compleie €n i0hlen
menl, H s momeit o1enlghtenment was
celebrated bythe dakin s who made him a
g lt ol a crown rnade frorn iheir hair. The
crown is sa d to hav€ been therceforth al'
ways present, thouqh rvis ble, above lhe
heads oi allthe Karrnapas. Aft€rwards,
Gampopa recogfized Dusum Khyenpa as
llre lirsl Karmapa, a rnan festat on oi
Avalokiteshvara. whose exisience had
been foreto d byihe B!ddha n the Samad
hiralasutra. Dusum Klryenpa had rnany
powedul disciples and cr€aled the specia
ernphasis on meditation withinlh€ Kagyud
ord€r which has ideftilied ii as the prac
t sing lin€age. He also loLnded th€
Tsurphu monastery, n€ar Lhasa, whichwas
to be the princ pal seat ol lhe Gyalwa
Karmapas lor over 700 years.
The s€cond Karmapa, Karrna Paksh
(1024'1283), was the lirst tulkLr €ver to be
recogf zed. He atla ned rnastery of ihe
tantric t€achings and was cofsidered the
ernbod ment of the highest expression oi
llaham! d ra wisdom. His reiown was sLch
that h€ was iirvit€d to the irnperia corrt of
Ch na, wh€re he became g!ru lo the em-
peror Kublai Khaf. Kubiai Khan bestowed
on h m the Chinese ttle of Pakshi, h qh
€st spiriiua eader. A lthe Karrnapas up
to the tenth lo lowed Karma Paksh in ihis
f!nction of guru to the emperor of China
Thelenth Gyalwa Karmapa, ChoyinO Dorje
(1604-1674) a qreat exarnpl€ ofg€nuire
spirituality in a time thoroughly given over
to polit ca intr gue and war betweef the
sects, d splayed his disdain for p0 tical
pow€r by declaring thal he woLld rath€r
give his bless ng to a dog s sku ltlraf to
the emperor. Th s Karrnapa d stributed all
the wealth lhat conlinually cameto him as
th€ head olth€ orderand livedlhe major
ily ol his long liie n pov€rty.
Th€ lhird Karmapa Ranlung Dorle (1284-
1339), a suprerne m€d tator, was of prime
mpo ance for the continuation ard en
r chm€fi oi the medilative tradition. He
reintrod!ced a high lev€l of inie ectua
uiderstand ng as part of the pmctice aid
Lnii ed the traditional I,,lahamudra leach'
ifqs ollhe Kaqyud orderwth lhe mahaali
teachinqs, which rnlll h s time had been
transmitled main y through lhe Nyinqma
ineages. t was the lifth Karmapa Deshif
Sh€gpa (1384 1415) who lirst wor€ the
phys ca Vajra Crown, whlch has be onoed
io a lsucceeding Karrnapas. Atthe age oi
twenty-two Deshin Shegpa was invited to
Clrina by the emperor Yung-lo. Karmapa
was rec€ ved with agreatdtsplayol honour
and respecl and respoid€d by performin0
a m racle on each oilhe iirstlwenty-two
days ol his stay. The emperor became
Karrnapa s devoled discrp e and himse f
developed greatly in rn€ditativeab lity.0fe
day durinq a ceremony the emperor saw
the lnvisible crown hover n0 abov€
Karmapa s h€ad. R€ason ng that he was
ableto see it oniy becaus€ oi his own spir -
tual attainm€nts. he decided lo have a
physica rep ica made lhat could be seef
by everyone. lhis crown now if the pos-

7. session ol the Dresenl Karrnapa, s sa d to
have the power ol transmilting en ighten
menl on sight Deshin Shegpa was ong
remembered in China and had an endur
ing nfluence on ils culture and spirilLa ity.
The eiqhl Karmapa Ul kyo Dorie (1507-
1554), revitaized 0nce more th€ inte l€c-
l!a aspect olllre Kaqyud lradiliof. He was
once more the inte lectua aspect ol the
Kagyud tradit on. Hewas alsoa0reatartisl,
as were the seventh. n ith and tenlh
Karrnapas. He €xce l€d in pa nt fg. caru-
ing and the cast fg melal mages. H€ was
a prime iorce in the lormation ol the Karrna
Gadri Schoo ol thanqka (scro l) pa fting.
Tho story is to d that he once casi af m-
ag€ oi himse f afd asked f il was a qood
ikeness, vr'lreteupof tlte statue afswered
lhat ol course it was.
The filteenth Kannapa Khakhyab Dorie
(1871-1922), was a d sciple ol Jamgon
Konglru the Great hrnseladiscpeol
thelourteenlh Karmapa and a holderolthe
Kagyud llneage. Khakhyab Dorle mastered
theteachinqsal an exiremely earlyaoe and
becam€ an outsland nq exporent ol the
Rime schoo,loLnded by h s gur!, which
broLghttogeiherthe med lat on teaclrings
ol al the Tibetai schools. He was an ac
comp sh€d studenl oi m€dicine and the
aLthoroi memorable devot onalpoetry An
insp red teacher Khakhyab Dorje had rnany
irnportant disc ples
Fanqjung Rigpe Dorje, llre sixteenth
Karmapa. was b0rn if T924. As with a the
previous Karmapas, he was discovered
through a etter eii by his predecessor
predictinq the place and I rne of b rlh of
lris nexl incarnaton. As ach ld he d sp ayed
trem€ndous natural ns qht and rere ved
the complete meditative lra n ig trad t ona
Jor a Gyahva Karfiapa. He has had the d 1-
f cult task ol mainta n ng the med tatrve
egiLLy ol the Kagyud order throuOh lhe
d ssol]Uon oflhe soc ely. lrh ch supporied
t for hundreds ol years. He migrated io
lndathroLgh Bhllan in 1958 His Ho ness
passed away in 1981.
Tr nlay Thay€ Dorje. the seventeenlh
Karmapa s presenty resid iq n Karnapa
lnternat oial Buddhrsl lnst tute if Ne'r'
De hi. nd a.
The Black Ct own .,f The K.ln^op.l=
Tfte Black Crown is an allribute ol lhe Karmapas which signilies the power lo help all
beings. The ,emale Buddhas best0wned this energy lield on Xarmapa al his enlighlement
several lhousand yea6 aqo. ll is c0nslanlly above his head. The replica shown al Black
Crown ceremories has lhe power lo open lhe subconscious 0l lhose present and permits
lhe Kamapa l0 erchange his limilless space-awareness lor beinqs' inhibilions and pain.
il is a means lor gaininq liberatjon lhrcugh seeing which 0nly a Karmapa can use.
The Black Crown of the Karmapas is hopefully slill sale under l0ck and key al Rumtek
Monaslery in Sikkim, lndia.

8. Recoqniiion o{ Ihe- 17lh Ka,^r^apalr
lh)y" Dor)e. '
lnlroduclioll
ln lhe Karma Kagyu School ot Tib€tan
Buddh sm. the id€ntilicalion ol a re ncaT-
naie is a purely sp rtual process, based
on lhe ieachings ol B!ddhism. An ordlnary
practilion€r of the B!ddhadharma has no
abilty to dently a reincarnate;lhis task
requires the high l€vels oi real zat on at'
ta red by Bodh sallvas on the palhs and
evels leading to Buddhahood. the enliqht-
en€d stat€ - be ngs wh0 cl€arly perceive
both pastandfuture, orwho can comrn!-
n cat€ direclly with a yidam, or a medita-
iion deity. The consequences ol interl€r
enc€ n this efliglrten€d activity by ord -
nary Deople can be rnost qrave, partic!-
ary if lhis interlerence is dictated by p0-
itical or financlal motves.
oeath ol the late Xarmapa
Tlre Xvlth Karrnapa Rangiung R gpe Dori€
oassed away in 1981. Shortly alterthat,
the late gereral secretary Damcho Yongdu
r€quested thatthe foLr Rinpoches Shamar
Rinpoche, Sit! Rlnpoche, Jam0on
Rinpoche, and Gyaltsap Rinpoche as a
qroup shou d sho! der the responsibi lty
ol ldentilying the r€ fcarnalion. This
was agreed to by al four. ll one looks at
this n a historical perspective, th s was a
modernizalion
ChoDgye Tri Rinpoche visils Shamar
RinpoDhe i01985
ln 1985 Kunzig Shamar R npoche was
staying I New D€lhifor a period oilime
su0ervisino the constructiof of lhe
Karmapa lnternat onal BLrddh st lnsttute.
He then was visit€d bya greal Sakya lama,
Ch0boye Tri Rinpoche, whose monastery
ls ir Kathrnandu, Nepa. Shamar Rirpoche
and many olher rinpoches respect
Chobgy€ Tri Rinpoche greaty, and r€gard
h m as a high y qualilied spiril!al masler.
Chobqye Trl Binpoche carne to De hi and
said lhat he need€d to see Shamar
Rin0oche urqently afd told hirn the
iol ow ng:
"Shorlly atler the late Karrnapa Rangj!n0
Rigpe Dorje passed away I had a dream
early one morn ng. Karmapa was wearing
the Dharma rob€s and circumambLlat nq
the stupa at Boudhnath, lookinq verv frail
and weak.lnthe drearn,lfellsad aid cr ed.
Shod y after that, lhe Karmapa passed
He went on to tellShamar Rinpochethat
iust a few days before he came to Delhi he
had yet anolher dr€arn allout His Holiness
ear y one morn ngl
''His Holiness was dressed in th€ y€llow
Dharma robes and was walk ng around a
stupa. Th€ co our 0i his robes were very
c ear and radiant. He was wearifg the
Gampopa hat and was very cheerlul.'
At noon on lhe same day that he had the
dr€am, Chobgye Tri Rinpoche was v siied
by a re atve irom Lhasa who brought a
photograph olayoung chld who was quite
wellknown ii the ar€a o1 Lhasa to have
said, "l am the Karmapa".
Shamar R npoche felt ihat when he was
told this, he shouLd try to find out about
this yo!ng child,lo make a conn€ction.
Chobgye Tr R ipoche said, Yo! musl not
make a decision on the bas s olwhal lhave
told you. 0l course the d€cis on must be
based on instructions leJt b€hind and on
thevs ons and exp€riences o1h ghlyqua i-
tied spiritua masters. However lfeltlhal l
should come and i€l yo! th s, since you
are the Shamarpa. lt is known in the his-
lory 0ithe Karma Kagyu Schoo ollbetai
Buddhism that the Shamarpa larnas and
the Karmapa lamas are reqarded as
nseparable."
Lopon Tsechu niryoche makes the lirst
connection in 1987
The boy in the photograph was very
youig. approximal€ly three years oid.
Shamar Rinpoch€ told no 0ne aboutth s.
ln the b€g nning of 1987 Lopon Tsechu
Rinooche was qoinq to Lhasa on behall ol
the Nepal Buddh st Association as a
delegate lor the conierence. Shamar
R npoche asked hirn to lind oul I coni -
dence aboutthe boy in the pholograph. The
boy was liv n0 in an area of Lhasa cal ".d
Bakhor with his parents. His fatherwas a
Ny ngrna lama caled l,4ipham R npoche,
who had two sons. boih oiwhorn were re-
0arded bv people in the area as exlraordi-
nary children. Lopon Tsechu Rinpoche d d
as requested and returned with ifiormation
on the parents names, where the sons
had been born, in which year, and so on.
[,4ipham Rinpoch€, the fatl]er, is ihe re n-
carnalion of a great Ny nOma mastet who
was also connected wilh ihe Kagyu School
ol Tibetaf Buddhisrn. Lopon Tsechu
Rinpoche louid oul that the lalher was in
possession ol the religious objects and
leiters oJ the prcvious [.,lipham Finpoche.
Now arnong thes€ possessions was a lel-
ter written by hls predecessor who says
tlrat in his n€xt ifcarnat on a son R gpe
Yesh€ Dorj€ will be born t0 him. Riqpe
Dorje, thal porlion ol lhe name, is con

9. nected with llre late Karmaoa. Ranoiufq
Rigp€ Dorje. Since the lather would not
pafi w th ihe elter, Lopon Tsech! Rinpoche
conlacled afolher lama who was a close
frefd ollhe fatherwho convnced him to
allow th€ etterto be cop ed by hafd. So
the or gifal letter s held by lvlipham
R npoche and Sharnar R npoche has a
handwrtten copy.
A second visil to the child in Lhasa
Lopof Tsechu Rrnpoche was the lirst per
son that Shamar Rinpoche asked to find
ort about the yo!ng chi d Lopon Tsechu
Rinpoch€ was iot oflic ally appointed as a
person to search lor the reincarnation of
lhe lale Karmapa. When Lopoi Tsechu
R npoche returfed afd told Shamar
Rin0oche what he had discovered. Shamar
R n poc he ke pl th ese lindings in
conf derce Binpoche than seut a second
persof to enquire lurther. This second
persof cam€ backwilh virl!alythe same
ntormation that R fpoche had received
from Lopon Tsechu Rripoche:with one
si0n licaft addition.
A close friefd ol l/lipham Rinpoche appar-
efl y t00k the child out one day to the
Jokharg T€mp e n Bakhorlvh ch has awe I
known B!ddha slalu€ As the fr end was
carryin0 arouid lhe yoLrg son c rcLmam-
bL at ng th s ternp e, he noticed llrat a
crowd had gathered. so they wenl fside.
nside, a arna ol substantia s ze so to
speak. was paint ng gold on the lace ol the
Buddha slaiLe. TheV were lold that this
ama had comefrom nd a. Nowth€ lri€nd
of lhe father put the chid dolvf and the
boy ran Lp io the arna and asked h m, Do
y0u recognie me?" The larna said. No."
lhe ch d retLrned and they went back to
ihe parenls After the Irieid ol lhe lather
to d tlrem aboul th€ lama Irom ndia who
was pa fUng the tace 0i ihe B!ddha siatue
vr'ith gold the lamily became curious. They
rnade inquiries afd lound out that t was
Gyatsap Rinpoche Theyirentio meet hirn
o
afd w€re goiirg lo br nO their son w th
lhem. but the boy to d them. ' dof i want
to rneet him. because he does not recoq-
nize who larn.'This wasthe story brouqht
back bVthe secofd p€rsor Rinpochesent
to invest gat€.
lnslrIGtions regarding the reincarnati0n
lrom tle lale Xarmapa in 1980
Aft€rthat in 1988, Shamar R npoche rnel
wth a d sciple of the lale KarTnapa, a very
devoled dlscip e who is a v€ry trLslworthy
Person here rn fd a This person lo d
Shamar R npoche thal he had received I
structions regardinO the re ncarralion Irom
llre iate Karmapa
Cofcurrenl with the rneet nqs Rinp0che
had lxith the otherthree Rifpoches regard'
inO Karmapa's reircarnat on, he secretly
pLrsued th s investigat on ol the chi d in
lhe photoqraph He sent a third person to
Lhasa to seek out the famiy. Now lhe
lather, beifg awel-known lama, wouldire
quenty be asked lor mos or pred ctions.
ln Bakhot, this part cu ar area n Lhasa,
many amas live. and appareftly their
homes are open. People ca| justcome and
ask lor advice or request a blessing.
Shamar Rinpoche inslructed the person he
sent io Llrasa lo casualy contactthe lam-
ily n that way, and then to observe lhe
yoLng boy. This person arrves at Bakhor.
and aiter circumambu atin(] the temples,
wefl ito lhe house ol th€ lam ly afd en-
co!nteredlheyoung boy, who irnmed ately
said.'Yo! hav€ come to looklor me The
person did rtol respond ard asked to see
the father of lhe pret€xt ol asking lor a
pr€d ction regarding b!s ness matters. He
had a sho encounter wth the lather He
did iot rema | | Lhasa tor very 0ng b!t
retLrn€d and the nlormation he offered
was much the same as Rinpoche had al
ready rece ved.
Relreal ot Slamd nirpoche and his visit
lo Tibet
Atthis point Shanrar R ipoche dec ded to
make a relreat Iorthe purpose ol0llta n-
f0 an nd cat on ihrough his med tal on
pracljce ol ihe denllly of tlre true reincar'
natioi ol lhe ale Karnapa. There s no
other rnethod to veriy the reincarnatron.
as lhe ate Karmapa had nol leit instruc
I ons beh nd that could yet be revea ed
Shamar R fpoche was concerned that the
authent c re fcarnaiion sho!ld be found
ln the early moming of the seventh day of
the retreat lhe ate Karmapa appeared to
Shamar Finpoche in a drcam TheKannapa
vr'as s lling on a o'r' seal in the dream.
perlorn ng a rtua used e iher to I berate
a d€ceased person ortohe p one ser ous y
i I n the dream, H s Ho ness lold Shamar
Finpoche.
''I hav€ iberaled ihe person I have set out
l0 lillerale. !vi I nov come wh€never you
lvanl Tne lo.'
The nexi day in h s retreat Shamar
Rinpoche made conl nuous prayers to his
y dam de ty in order l0 oblain nd calions
as io whetherthis boy vou d qreaty ben
elit the B!ddhadharrna. As a rssu t he had
another drean.
lr lhis secofd drearn appeared a go den
Buddha statLe ol enormous proporl ors
if lront ol vr'hich were rows oJ ofler no
bowls ol perfumed vr'aler. ln the dream
ShamaI Rrnpoche v/as cofsecratinq the
stalue. As mosl of yor probab y kioy/
dLr fg such ceremot es rt s crstoflary
for the lama to throvr' r ce lo!'!ard the
oblect be f0 consecrated. in this case the
Euddha statue No!r the r ce qra ns t]at
he scailered multip ed afd become a ra I
of r ce qrains la ling on the Brddha
statre Furlherm0re. behiid the slatue
lh€re were nnumerable other Buddha
statues and n the r nidst was an enor
mous butter arnp lil ed t0 the brirn lvilh
butter. ln the cenler oftlris lamp in place
ol lhe llame lhere vr'as soinething thai

10. could b€ described as a bLrlb ofwhte u
minous lighi.
Shamar Rrnpoche decid€d that he had Oo
to Lhasa hirnse I but it would b€ n€ces-
sary to travel ncogn to. He planned to ap-
pearas an oTdinary businessman and with
aflairs in Bakhor. and to enter the family's
house on the pretext ol Tequestino a pre-
dict on on business matters. The Bakhor
area lL/ned outto be qLile srna land to be
filled with people. AmonO these were many
lib€tan traders from lfd a aid Nepal, so
that Rinpoche was in greal danger ol be-
ing recogiized. ln order to divert ihe at
leition oi the a!thorilies Irom his rea
purpos€, he went as a tour stto Namtso, a
iour si area in the norlhern part of the
country. upon his return to Lhasa, he took
the rext ll ghi to Kathrnafdu.
Asking tfie vessel in 1g8g
Shamar R npoche returned to
Kathmandu, having been unable t0 v sit
ihe White Lake n Tsari With R npoche
at tlte time was a sen or lama, Tsultt Tn
Dawa. an advisor whom Rinpoche highly
resp€cts. This lama was ivrng at a rnon-
astery if Swayambh u, Kathmand!.
Finpoche asked him to go to a p ace out
side of Kathmandu cal ed Parphing,
where there is a spontaneously ar sen
lmage of Tara n rock. ln T b€1an
Buddh srn, when seek ng tnd cattons of
a reincarnation. or indeed for oiher
matlers, traditioially, one writes down
the various possibilti€s, rolls these
Jl ec€s of paper into balls of do!qh, wh ch
one puts i|to a vesse ir lront oi a sa-
cred maqe, such as th s one of TaTa,
before praying that ihe right lnd cation
w I iall out of tlr€ vessel. lt would have
been the heiqht ol indiscr€iion for
Rinpoche to app€ar n Pharphinq, which
s a very busy place, afd rife atthe tim€
wiih rumors ol the s€arch ior the
Karrnapa's reincarnat on Lama Tsultrim
Dawa was to act in Rinpoche s stead.
There were two d fJerent 0ossibi ities
wrilten down or lwo p eces of paper.0f
the f rst was wriiten that Tendzin
Khyentse, which was the fame at th€
t me ofThaye Dorje, is the re ncarnat on
oflhe ate Karmapa, and lhe secofd sa d
thal he is not. Thesetwo pieces of paper
were rol ed nlo two piec€s of douoh and
Lama Ts!ltrirn Dawa put ihern into a
vessel. After the vessel, one - presuTned
to be the correct indicat on - lell out
[Jpon breaking the do!gh,lhe paper read
that Tendzin Khyents€ is the reincarna-
tion ol the Karmapa.
The sam€ proceduTe was 10 low€d lhe
next day n an area ol Kathrnandu ca led
Dulikhe wher€ ther€ is a b q lield with a
very sacred lvlahaka a statue. Aqain the
samepi€ceolpaperlellout0lthevessel.
Then Lama Tsullrirn Dawa on his own
nlialive wenttolwo other sacred spols
in (athmandu, onewherether€ is a paint-
if0 oi flahakala by the tenlh Karrnapa
ChoVinq Dorie and another place ca ed
the sacred spol ol lhe White Buddha. 0n
both occasions the piec€ of paperdeclaF
ing ihat Tendzrn Khy€ntse is the reincaT-
fat or ol ihe Karmapa fel out of the
vess€1. Shamar Rinpoche kepl al ofthis
information to himse l. coicern€d ihal if
politica considerations tainied the rein-
caTration process the Karmapa would be
hinder€d in his aclivities to benelit a I
beings in the world, and might even be
Prev€fled from them a together.
The meelings ald evelts ill 1992
At one of the me€lirgs wilh the olher
Rinp0ches in 1992, Situ Rinpoche pre
sented whal he called the prediction
letter, claiming lhat il was written by the
ate Karmapa. Shamar Rinpoche did not
1 nd the letter at a convjncing and sa d
in the meet ng that he didn't lind the
handwriting sirnilar to thai of the late
Karmapa Rangjung R gp€ Dorje. He said,
addressing S 1u Rinpoche, "lt is rather
s mi ar to your handwritiiO. Furlhermore,
the sigfalure has be€n blurred. As I have
doubts I must ins si that this elter is
subject€d to lorensic 1€sls. ii the tesls
show that the letter is auihent c. have
no obj€cl ons, and I will create no
problems." However the tests nev€r took
p ace.
Tlre young boy Tendzin Khyentse and his
family leave T bet nl993.Ayearpassed.
DLrin0 lhat tirne. Shamar Rinpoche
chose to tell some people whom h€ re,
qard€d as genuine devole€s of lhe
Karmapa thal he had some information,
and that it was important that th€re
should be no p0lit cs lnvolved. He als0
lo d themlhal he had susp c onsthatthe
prediction letter presented by Situ
Rinpoche was not aulhent ci even th€
siqnatur€ had be€n blurred by water
l/lor€ and more people with po itical as-
pirat ons had become nvolved iI tlre
search lor th€ reincarnalion. Shamar
Rinpoche told the people who he le t
w€re genuine devotees of the Karmapa
t0 simply wait lor the next lncarnatior.
Th€ yoLfg boy Tendzin Khyenlse afd h s
iam ly came out olTibet. thr0ugh entirely
legal channels. The iamily had been put
under very harsh resir cl ons by the au-
thoriti€s in Tibet afd therefore they de-
cid€d to l€ave lhe counlry. Since tlre
death of the 16lh (arrnapa. Sharnar
Rinpoch€ has kept in contact w lh the
person who has lh€ late Karmapa's
instrucllons. R npoche has nformed hinl
of each and ev€ry st€p he has taken and
lh€re has never been ary objeciion
ra sed. However he cannol revea h s
instruclions unt the proper time.
K! nzi0 S hamar F in poc h€ I nally
decided io announc€ h s r€cognition ol
the Karmapa Jor h storically, Finpoche s
position is such that it s appropr ate for
hrniodns.

11. I was iold that you wou d like to know rnore about H.H. Gyalwa
Karmapa than yoL read n yesterday s newspapers.
I cannot iell you mlch more than what I told the jorrnal sts
yesterday, otherw sethe journa ists wou d b€ useless. (Rinpoche
laughs.) lwil rev€alallihe details aboLt His Holness Karmapa
wlren the appropriate time comes. That is why I cannot say so
mLch r ght now.
What lhave said sinc€ 1992 has r€rnain€d th€ same.ltold people
that the re ncarnation ol Gyalwa Karrnapa is for the sake oJ all
sentient beinqs. When somebody like him comes from N rvana
oT ftoTn a former existence inlo this hLrnan exislence, there is
no constilution, Which deterrnrnes how to frnd it out. There ar€
no rules and requlations. For his reincarnation th€ Karmapa
doesn't need an deniiiy card or a visa and he doesn i have to
go through immigrat on. Everything rnan festslhrough his spiri
tua/qLa ties.
All serti€nt beings lake r€birth wiihout freedom, they have to
follow the r karma. When the great Bodhtsattvas reincarnat€, il
s by lhe r owr choi.,. Al lorl e nca lal,or o'Ka. napa ran
lested through their own abilities. A sp ritually qua f ed larna
has to take care of the recognition process, according io the
instrLctions. But the coniirmation has to com€ ihro!glr spiri
tua aspect only, and not be linked w th goverrments,
ambassadors, mmigral ons. or anything lik€ that. This s what
we are do ng now.
The Chii€se Government tnstall€d one Karmapa ii Tib€t. You
all know that from the statements ihey sent aroLnd the world.
They d dn't lie. Th€y really did what they said. They Jounded a
re igio!s bureau w lh lhe main seat n Beijing and branches in
al the difierent regions. The central bur€au command€d ih€
ocal branches io sel€ct a suitabl€ boy for Karmapa's positioi.
Sp..ch 6y Shc.,^a,n Riopoch.
KlBl, Maich 19, 1994
The local bureau se ecied the boy and nsta led him in Tsurphu.
A number ol larnas offered their agreement. t s not my busi
ness to say why and how they did it and what the r reasons
cannol make any decisrons lor other religions b!t I can make
competent decisrofs lor th€ Karma Kagy! lineage because
have th€ aLthority. lt was passed of lo me when i was r€cog
nized as the r€incarnai on ol Slramarpa , all pasl Shamarpas
have had it. made a dec sron that I don't want a Karmapa who
is polit cally install€d. I want a sp r tually iistal ed Karmapa.
I have no objectron to the KarTnapa nsta ed by the covern-
ment o1 Ch na because I s in their own country. I a so don't
have any objections to whoever agrees with that. But I some,
on€ forces us to fo low and to focus only on thal one,lhef I
disagree. This is my own cho c€. WhoeveT wants to lol ow me
is welcome. Who€ver does not iollow me wil never be lorced.
[,4any peopie asked me whether this Karmapa has the p€rm s-
sion from H.H. Dalai Lama. I answered that Karmapa's reincar
natiofs started 300 years earl er than Dalai Lama's
reincarnations. This does nol mear thaiwe disresoectthe Dalai
Lama. l, and all the rnonks from Rumtek lIonastery, have a
very high respect for the Da ai Larna. And w€ willleel very hon
ored if H.H. Dalai Lama giv€s us his blessing or gives his b ess-
ing to lhis Karmapa. But we will not eslab ish a new system.
where the Karmapa s rsincarnal ons need perm ssion iiom the
qov€rnmefi. This would not be good for his spiritualactivily rn
th€ luture. Not on y lor this Karrnapa, b!t also lor the 1Bth,
lgth and so on. They would then a ways need a governrnent's
approval.
/ became convinced about our young Karmapa throLgh my own
spirtualabilities bythe qLalities lhat he has shown, and byth€
inslructions ielt bythe 16th Karmapa. We will revea th€rn as I
said, in the appropriat€ time. I don't think t wil take ong. Th s
is a I can say now.
Belore the enthronement takes place, the situation sho!td be
calmed down. There should not be any rnore tro!bte ike we
had here. Then it will be the riqht t me for Karinapa's
enthroriernent. Thank you.
@

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25. L.'"q lif. p'^oy.,'fot l_l.l_l..the 17Ih Karn.apa, T',i'"loy Thay eDo")e.
ffi + + t xE.* a + ME t4 e,"t f.!.!+4r' ?
^Many aeons before have yo! cu tvaied en iqhtened thought and Whilst perpetualy, succeed ng lothe enlghtened actvily, knower
vowedto workforthe wel beino ofaIsentient be ngs. olthethreetnTes.
iever lo lo sa^e bul l Jmly ab op ov l e esrlve ol vo.' o evious Tl"us rave 0 ay.d.
By the lruth ol my resolve, ihrou0h the power ot profoLnd aspira-
Through the power of conllnuous gathering oi lhe dual accumu a- tion presented to and nfa lib e concurlence.
Ion(beperalyIrm.
Theunceasing stream ol Dharmateach n0sspokei by Buddhagen-
ll] f ows throuoh the Ueld ol lamable beinqs.
Fully endowed wlth kfowledge, love and power.
You uphold wlth majesty the secret melhod ol lllantm.
[,4ay you live onc af d ab de T rm y n the narure oT rvri *"*# L8'-t1E h *LlffiELvlB'*4 il'
knsoreoquefrspeech. 'nlusnreelne r!,fr E.E lri,^g,4 !4.4t-*+Eax-iteg
;ill.;fiJiXflliJJ,:l;li:lll?,i"1ll'fl,illiiil;,iXiil'li,"ff;,]li #H*kfri,hny IEL:I;i,{I;FX
Naropa.
May your lolus feet be lirm and endurifg.
fhislang titesupphcatun prayet was canpased by H.E. Kunzig ShanarRinpoche and translated inta English by Sonan Choephetan 12th Juty.ln 1994
at Katna Kagyud Lins H.H. K napas nain s t in laiwan.
Lo^g lif. proyers lo Ka,^,"rap.'. P,nay.rs io *he t1o,n,^ishi'rg of +he
Ko,^'-q Kagy"d T.ochi,.gs,
XE'*aEr4+&LlFitt&x "E t4 :1t4" 4L :L &-)Ain,& x-
You who continuously enjoy the lllandala of qreat bliss,
Karrnapa, the great treasure of alLthe Buddhas,
logetherwth your hearl sons and lineage,
may you remain in llris ocean oi ex sience ior kalpas and kalpas.
Whoeverengages in lhe esseniia activty oi lislefing, reflecting,
and practicing the secret teachings ol your profound speech,
may llre r practice and sludy increase like the surging rivers ol
suanmeT.
May the g orlous lama ive lon0,
May happ ness ar se in al bein0s, who is equ valenl to the space.
May and alL beings without exception qatlrer the two
accumulations andpuriiythetwoveis;thusbeswillyeslablshed
in lhe stale oi Buddhahood
fi&X6+i*q&9 Ffi4}.'rk+++*W
-#$&Li#ero'W&ELt"A+'E'iii.*fEl4Ft{-+Fl1+4 E+r€.}rf€E!*t
gt;Eg);h,zttr'fr4rv g+&EW Etu+6
l4'sbli*)Lz+iL R4l'&jL&ffi?tr,jt
May iry prayer be spontaneously ocean of Triple Gems, and, by
thepowerafd strenglh ol meeling auspicious Iulliled ikethewsh-
lulliling tree.
/L'*#ift h /L€-}.L X+*rFy *.X+tp
+t&.^1*4+4+R +&tr,*$'+8frirt
+trhA?,&h++6+ r.AU.h*+&*4tu
'lE,8r--g*J-{r4,8 Fe]e+"ANr+ A fi.
Karmapa, wlro s the activily ol all the Buddhas, vclorous overthe
foirr matas.
may hls teachinqs, the essence ol Dharrna, continuously spread io
the far lim t of all dlrections, great y increase, and always flourish
auspiciously.
+:lL+XN&it.4Af+
44L&&1*t+
h*H&i&+*a{t
t+MFear6&€i+

26. @@@@@@@@@@@@@@@@@
Acknowl edgevnen*
The magazine publishin! team would like lo express out sincere qtalilude and headlell lhanks l0 tfte lollowings:
s The Diamond Way ( Karma Kaoyud Buddhist Centro), U.S.A. for contribution oi 2 articles, "The Recognition of
The 17th Karmapa" and " Speech by H.E. Shamarpa Rinpoche" .
s The Karma Kagyu llonastery, in Tainan, Taiwan for contribltion ofthe above 2 articles with Chinese translalion
S N,4r Lim Tioh Seng for providing recent photooraphs of His Holiness, the 17th Karmapa, Trinlay Thaye Dorje and
his activities.
I lvlr Edwin Tan ior proof - reading the English articles.
o Mr lvan Heng for proof - readinO the Chinese adicles.
S lildm Lu Seok Hua lor her Chinese traflslation on the PREFACE.
s Allthe sponsors for their kind contribution to the publication ofthis magazine
S 0lympia Printing Pte Ltd lor printing this magazine in a short given time.
E l,,1s Joanna Wong lor assisling in the Oraphics design and layout.
o And those who have helped us in one way or anotherio make this magazine possible.
-
@@@@@@@@@@@@@@@@@

27. Ethtvj"lt,4t f ,c
Karma Kagtlud Buddhist Centre
N0.38 Lorong 22 Geyland Singap0re 398695
Tel : 749 1 103, Fax :744 2302
E-mail : kkbcs@paci{ic.net.sg. Website : http://www.karma-kagyud.org.sg