THE KAGYUDPA SCHOOL AND
THE KARMAPA SECT OF TIBET
The Kagyudpa School of "Yoga" in Tibet is based
on the famous SIX DOCTRINES (Chos-, Drung-,
Dus-, Pahi-, Zin-, bRis) as expounded by the four famous saints, Tilopa
(975 A.D.), Naropa, Marpa, and Milarepa (1052 - 1132 A.D. ). This school
emphasizes the metaphysical aspects of "SUNYATA", or the unqualified
void which means undifferentiated unity, a unity between subject and object
resting completely in itself.
The concept was taken over by the early Vajrayana from
the traditions of the SUNYAVADINS and has remained an essential undercurrent in
the spiritual life of the Buddhist TANTRAS in Tibet.
The Kagyudpa School developed a special system of
meditation as practised and propagated by the four Siddhas Tilopa, Naropa,
Marpa, and Milarepa.
The MAHA-MUDRA meditation teaching was imparted to Tilopa
by the celestial Buddha Dorje Chang (Dharma-Kaya-Vajra-Dhara), the Divine Guru
of the Kagyudpa Sect. Tilopa conveyed
it orally, as an esoteric doctrine, to his disciple Naropa, the great pandit
and yogi who was once the Kulapati or Chancellor of Nalanda University.
THE SIX DOCTRINES (Chos-Drung) of Naropa are as follows:
|
1. |
The
doctrine of the Inner Fire |
Tummo |
|
2. |
The
Doctrine of the Illusory Body |
Gyu-Lu |
|
3. |
The
Doctrine of the Dream State |
Mi-Lam |
|
4. |
The
Doctrine of the Clear Light |
Ho-Sal |
|
5. |
The
Doctrine of the Intermediate State |
Bar-Do |
|
6. |
The
Doctrine of the Transference of consciousness |
Pho-wa |
Naropa transmitted the doctrines to Marpa, the great yogi
and scholar-translator, a native of Lhobrag in Tibet. Having attained
perfection in meditation, devotional practice and the study of the
sacred texts (Sutras). Marpa introduced the doctrines to Tibet for the first
time.
Marpa was followed by his famous disciple Milarepa whose fame
as a great saint and yogi spread throughout the length and breadth of the
Mahayana Buddhist world of those times. The great yogi Naropa once remarked in
praise of Milarepa: "Just like the sun which lights up the mighty mountain
tops, there is one "Thos-Pa-dGah" (Meaning Milarepa) in the dark
northern country of Tibet, before whom I bow down.
The main subject of Milarepa's spiritual practice is the
"Yoga of the Inner Fire" Marpa gave him the manuscript of Tummo
together with Naropa's mantle as a symbol of spiritual authority. He had
unloosened the knots of his own being. This being with meditative visualization
and brought to its perfect fulfillment in ultimate integration (is) the
light of united wisdom.
Milarepa's chief discipline was the great saintly scholar
Cho Je Gampopa (Mnyam-Med Dhak-po-lHa-rje). He had the first Karmapa, Dhusum
Khyenpa, as his disciple. By virtue of his attainment of the past, present and
future and has given indications of being an avatara of Avokiteshvara.
The Bodhisattvas deny themselves Buddhahood in order to
partake in a dedicated struggle for the deliverance of living beings from the
ills and sufferings of this world and to guide all beings on the Path. True to
this lofty ideal the Bodhisattvas are dedicated to the promotion of the highest
good of humanity, irrespective of the magnitude of the self-sacrifice required
of them. Many means are adopted by the Bodhisattvas, for the happy and speedy
realization of their cherished object. The Karmapa, an incarnation of the
greatest Bodhisattva, Avokiteshvara, adopted the practice of giving Darshan of
the famous Vajra Mukut (Sacred Crown) which has the power of conferring
"Deliverence at Sight" to all living beings beholding it. The
original Crown or Hat is said to be woven from the precious hair of an many as
a hundred thousand "Dakinis" or heavenly beings and was offered to
Dhusum Khyenpa, the first Karmapa, who sanctified and blest it with the
indescribable, miraculous, quality of "Deliverence at Sight". The
sacred duty of giving "Darshan" of this Vajra Mukut, whenever
possible, has devolved on successive Karmapas to this day.
A very short historical account of the Karmapas is given
here. The Karmapas in their earthly lives, in the past, present have preserved
and practised the principle of their faith, and they still show the right path
to their followers.
The Karmapa line began in 1110 A.D. The first Karmapa,
Dhusum Khyenpa of Dresod (East Tibet) established monasteries in Eastern and
Central Tibet, including Tsurphu where
all the Karmapas stayed until recently. The present Karmapa is the 16th in the
line.
The Karmapas have been famous for their erudite scholarship,
integrity of character and excellence in human form. They loved and cared for
the spiritual salvation of all beings. They were equally honoured and followed
in their faith by Kings, Lamas and the laity in the Tibetan, Chinese and
Mongolian communities. The names of Karma-Pakshi, Rangchun Dorje and Karmapas
like Dezin Shekpa and others are well known to every devotee of Tibetan
Buddhism.
RULER'S
TRIBUTES.
Mighty rulers like Kublai Khan of Mongolia, the emperors
of old China, the Khakan of Karakorum, and the emperor of Toghan Tomur,
respected the Karmapas and listened to their teachings. Sometimes they even
abandoned their plans of conquest on the advice of the Karmapas. Rulers invited
the Karmapas time and again and wanted them to stay with them as spiritual
gurus. The rulers of Sikkim, Bhutan and Ladakh also showed a great religious
devotion for the Karmapas.
His Holiness the Dalai Lama both in the past and in the present
has recognized the Karmapas, including the present one, as the supreme head of
the sect. In fact, the Karmapas of the Black Hat group have always enjoyed his
good will in their task of leading their followers to the goal of liberation,
peace and tranquility in the religious surrounding of their monasteries. The
monasteries were and still are, the field of their spiritual activities.
It has been a traditional practice peculiar to all
avatares of the Karmapas to predict their next birth before they expire. The
prediction contains all details like time, place and date as well as the names
and addresses of the would-be-parents. The fifteenth Karmapa also left a
prediction about his next birth which came out true in every detail. The
present sixteenth Karmapa came into beings in 1923. Three days after his birth,
the mantras of Manjusri and Avalokiteshvara were uttered by the child
incarnate.
In his 8th year he was ceremoniously taken to Sharpul
Palpam Chos Khorling, where he was solemnly enthroned in the presence of all
avatres, disciples, lamas, officers and laymen of Dokham Gangdruk and Tsurphu,
the principle seat of the Karmapas. Ten thousand of devotees assembled there
and received the first Darshan of his blessings.
Then he was seen off by the assembly with all due
ceremonies and left Kham Province for Tsurphu. On his way he called upon the
13th Dalai Lama, Thupten Gyamtso, who graciously acknowledged him as the 16th
Karmapa. He then proceeded to Tsurphu, and there again the ceremony of
recognition was performed. The representatives of the rulers of Sikkim, Bhutan,
Ladakh and prominent Incarnate Lamas (avatares) from all the Kagyudpa
monasteries attended the function. The Tibetan Government also sent its
officials to be present at the occasion.
Up to the age of
13 the present Karmapa received instruction in different branches of the
Buddhist religion and Tantric practice. He then left for Paloung in Kham and
performed many miracles on the way. At Gangtok he left a footmark on a stream
which is visible even when the stream is frozen over in winter. He was invited
by the Li-Thang-Wa who were never at peace with the Chang-Thing-wa. On his
arrival the dispute ended without any bloodshed. He left another footmark there
which can still be seen at Li-Thang Pangphuk Gompa.
In Kham he received special Kah Wang (initiations) from
his guru and priminent avatares. In his 18th year he left for Tsurphu and
remained there to his 21st year. He mastered meditation in all its branches.
At the invitation of the Maharaja of Bhutan he went and
stayed with him for 45 days, giving Darshan and imparting blessings alike to
the Maharaja, monks and laymen. Later he visited all sacred places in Nepal.
The prime minister's residence was graced by the Darshan of the Vajra Mukut.
There he extended his blessings to all Nepalese followers. Then he came down to
visit the sacred places in India. A Nepalese colonel was deputed to assit him
on his tours to India.
On his way to India from Nepal he was received by the
Maharaja of Bhutan. Four prominent Bhutanese officers accompanied him on his
tours in India. When he arrived at Gaya, the Maharajah and the people of Sikkim
invited him to Sikkim. In Sikkim he gave Darshan and blessings to all the
devotees gathered there and then proceeded to Rewalsar where he was received
with great rejoicing. Then he went to Kham and extended his pilgrimage to
Kalash, ultimately returning to his monastery at Tsurphu.
In 1952, at the instant of His Holiness the Dalai Lama ge
proceeded to China along with him. The Dalai Lama desired him to visit all the
monasteries in Kham. He returned to Tsurphu only in 1953. Between the years
1953 and 1956 he ordered the rebuilding of the seat of the Karmapas in Tsurphu.
During this period His Holiness the Dalai Lama graced Trurphu with his visit.
When the 2500th Buddha Jayanti (anniversary) was being
celebrated, His Holiness revisited all the sacred places in India. Time and
time again, the Government of India was kind enough to accord him all
facilities on his tours. In 1957 he returned to Tsurphu via Sikkim.
In 1959, having apprehended the calamity which
overshadowed Tibet, he proceeded to India via Bhutan. He had to leave
everything at Tsurphu and brought with him only important images, scriptures
and essential ceremonial articles. His only aim is to give all beings the
Teachings of the Buddha the Dharma, which will ultimately bring peace to a
troubled world. He is in constant meditation for the benefit of all sentient
beings.
He who approaches him with devotion will be able to
understand this.