Karmapa: the Black Hat Lama of Tibet
This remarkable document, scrupulously compiled from authentic Tibetan sources, tells of the transmission of mystic teachings from India to Tibet and their subsequent embodiment in the line of successive incarnate Lamas known as the Karmapa Black-Hats. For the first time the Teachers of the great Kargyudpa ‘Oral Transmission’ are shown as an interconnected Lineage and their truly extraordinary life-stories related in an historical context, right up to the present.
The consciousness expressed shows a distinctly Eastern view of reality, in which the concept of rebirth and the acceptance of the all-pervading influence of action (Karma) in the formation of destiny is of particular importance. Karmapa means ‘Man of Action’, a Master of Karma. As an emanation of the compassionate Bodhisattva Avalokiteshwara he was the first incarnate Lama (Tulku) of the Tibetans and has been honoured as a Living Buddha for the last eight hundred years, in an unbroken succession.
The present sixteenth incarnation of Karmapa, His Holiness Rangjung Rigpe Dorje, was recognised and brought up in the manner of his predecessors, but the Chinese invasion of his country forced him to take refuge in Sikkim, where he has founded a large monastic Centre for the promolgation of the Buddhist teachings.
It was through his enthusiasm and generosity that this work came into being. The story is his, told in the traditional manner and under his scrutiny and guidance. In Tibet life-stories of eminent Lamas are believed to be excellent vehicles for an inner awakening and are read in the spirit of actual initiation. In this English rendering copious footnotes and references have been added where relevant, as a means to aiding the reader to understand the significance of the incidents.
It is hoped that the extensive appendices and the lengthy glossary will make this a complete book. The first part concerns the ancient transmission, which began in India about one thousand years ago.
The Yogi Tilopa receives the highest initiations, perfects the Tantric teachings and becomes ‘a Master, a Siddha. He transmits the essence of his attainment to his disciple Naropa, who in turn becomes fully perfected. Siddha Naropa teaches Lama Marpa, a Tibetan, who later becomes Realized and undertakes the work of translating the esoteric teachings.
Lama Marpa accepts Milarepa as his disciple and after many hard tests transmits the complete teachings to him. From the Hermit-Yogi Milarepa the teachings pass to Gampopa, who in turn initiates Dusum Khyenpa, the first Karmapa (1110-1193).
Traditionally the coming of the first Karmapa fulfils a prophecy made by Lord Buddha some sixteen hundred years previously. As an emanation of the Bodhisattva Avalokiteshwara he comes to the world in order to help alleviate the sufferings of humanity and immediately takes on the task.
He builds monasteries, distributes alms, heals the sick and preaches to the people. In subsequent incarnations, travelling widely, he becomes the Teacher of great Emperors and Kings, using his influence to further peace and spirituality in Tibet, China, Mongolia, Nepal, Bhutan, Sikkim and India. A Master of miracle and prophecy, Karmapa uses his powers to emphasise the relevance of his teachings.
The sixteen life-stories of the Karmapas, compiled from Tibetan biographies and diaries, cover eight hundred years of events of great cultural and historical importance. Detailed accounts of the initiations, visions, miracles and prophecies give a great insight into the structure of Tibetan mysticism, pointing to parallels only recently being explored in the West.
Throughout the life-stories the play of Karma is ever-dominant, transcending life-times, forming the course of history. It is in this respect that the teachings of the Karmapas have a relevance particularly suited to the present age. Every effort has been made to ensure accuracy and clarity. Sometimes it has been valuable, in the footnotes, to give a full transliteration from the Tibetan, whereas in the text itself we have kept to a simpler and more easily readable form.
Various Western terms such as Deity, Goddess, Saviour have been used to express Eastern concepts, which should be understood in their Buddhist sense. The manuscript was compiled under extremely difficult conditions, owing to the very limited time in which the original Tibetan reference works could be consulted in Sikkim. Final additions and corrections were made while accompanying His Holiness The Sixteenth Gyalwa Karmapa on pilgrimage in India. The reader’s indulgence is requested for any minor errors which may remain.
Most grateful thanks are owed to H. H. The Gyalwa Karmapa and all those at the Rumtek monastery who gave their time to make this work possible. Further acknowledgements are due to the Ven. Chogyam Trungpa Rinpoche, the Ven. Akong Rinpoche and the Ven. Dorzong Rinpoche for their kind help in supplying valuable additional material, to the Government of India, Benares Hindu University, Benares Sanskrit University, the Bengal Asiatic Society Calcutta and the Tribhuvan University of Nepal for their assistance in making available all research facilities.
Special credit to the work of G. C. C. Chang, Karma Khechog Palma, Karma Tinlay Rinpoche, H. E. Richardson and G. N. Roerich, as also to those who have contributed photographic material and services. Finally, particular credit to Meryl White, who has worked with me on this project and to Messrs Luzac & Co, who have brought it to completion.
Source
https://chodpaorg.wordpress.com/2014/04/24/karmapa-the-black-hat-lama-of-tibet/
