[1350 - 1405] The Second Shamarpa Kachö Wangpo, was able to recall the knowledge of his previous incarnation. He began to teach at the young age of three. The Fourth Karmapa Rolpe Dorje, enthroned the self recognized Shamarpa at the age of six. He underwent monastic ordination and rigorously observed the Pratimoksha and Bodhisattva Promises as he had done in his previous incarnation. The Karmapa gave him a Diamond Way (Vajrayana) empowerment whereby one penetrates into the true nature of all phenomena.

From the Karmapa, he also received the empowerments of Mahamudra, the Six Yogas of Naropa as well as the treasured 'Whispered Transmission.' The Shamarpa also studied the sutras and tantras with many other great lamas and siddhas. He made every demand on himself in practice, while spurring on the sluggish minds of the indolent to greater diligence.

After having returned the red crown to the Second Shamarpa in a ceremony, the Fourth Karmapa Rolpe Dorje, recalled the prediction made by the Second Karmapa. Karma Pakshi had foreseen future Karmapas manifesting in two separate Nirmanakaya forms. He told the Shamarpa: 'You are the one manifestation while I am the other. Therefore, the responsibility to maintain the continuity of the teachings of the Kagyu lineage rests equally on you as it does on me.' The Karmapa then formally made him his deputy, both temporally and spiritually. When the Fourth Karmapa passed away, the Shamarpa became the honorary holder of the Kagyu teachings, enthroning the Fifth Karmapa and transmitting all the profound instructions to him as his Guru. One of the Shamarpa's many disciples - Sokwön Rigpai Raldri, was later to become a Guru to the Sixth Karmapa.

The yogic transmission lineage of the four great schools in Tibetan Buddhism. It involves the old (Nyingma) as well as the new (Sarma) teachings that reached Tibet. This lineage is very practise-orientated and is denoted as the "school of oral transmission". The Kagyu-School came to Tibet around the year 1050 by " Marpa the translator". Marpas disciple  Milarepa passed these teachings to Gampopa. Their power is derived from the close bond between teacher and student.
Gampopas four main disciples founded four major and eight minor schools. Today the four great schools are joined into the Karma Kagyu Lineage whose head is the  Karmapa . From the eight minor schools the Drugpa and Drikung Kagyu have a lot of follower in Bhutan and Ladakh.

Monlam

[Lit. the Wheel of Time] A cycle of complex teachings embracing Cosmology, history, psychology, medicine and spiritual practice in one coherent system. Name of a Tantra and of the Buddha aspect Wheel of Time featured in it.

Eon. Covers the complete cycle of emerging and decaying of an universe.

The collection of the direct teachings of  Buddha in tibetan language. The Kanjur was collected by the great scholar Buton Rinchendrup (1290 - 1364) and other great scholars. Depending on the edition it consists of 100 or 108 volumes. See also Tenjur

[Tib. Le, Lit. action] Law of cause and effect. Any outer and inner situation depends on the impressions stored in beings' minds and in the world around them. These are produced by one's physical, verbal and mental actions right now.

Located in the Andalusian mountains in Spain, near the village of Aldea Alta (near Malaga) lies this center of the Kagyu Lineage. Every year a great Phowa-course with Lama Ole Nydahl and great Tibetan teachers takes place with participants from all over the world.
Karma Gon is under constant development. The idea is, that it will turn into a Karma Kagyu center fit for the modern buddhism in the west. more
It's also the name of a Tibetan monastery founded by the first Karmapa located in the eastern province Kham, one of the three principal seats of the Karmapas in Tibet.

[Lit. Activity Man] First consciously reborn Lama of Tibet and the spiritual head of the Kagyu Lineage. The Karmapas embody the activity of all Buddhas and were prophesized by Buddha Shakyamuni and by Guru Rinpoche. Before his death most Karmapas leave a letter containing the exact conditions of their next rebirth.

Up until now, there have been seventeen incarnations:

1. Dusum Chenpa 1110 - 1193
2. Karma Pakshi 1204 - 1283
3. Rangjung Dorje 1284 - 1339
4. Rolpe Dorje 1340 - 1383
5. Deshin Shegpa 1384 - 1415
6. Tongwa Donden 1416 - 1453
7. Chodrag Gyamtso 1454 - 1506
8. Mikyo Dorje 1507 - 1554
9. Wangchug Dorje 1556 - 1603
10. Choying Dorje 1604 - 1674
11. Yeshe Dorje 1676 - 1702
12. Changchub Dorje 1703 - 1732
13. Dudul Dorje 1733 - 1797
14. Thegchog Dorje 1798 - 1868
15. Khakhyab Dorje 1871 - 1922
16. Rangjung Rigpe Dorje 1924 - 1981
17. Thaye Dorje 1983 - *

[Tib. Lamae Naljor, Skt. Guru Yoga] Meditation on the Buddha in the form of one's teacher. The most direct way to receive his blessing of body, speech and mind is to identify oneself with his enlightened state. This does not mean becoming a carbon copy but resting in the same fearless space.

[1204 - 1283] From Chilay Tsakto in Eastern Tibet, the second Karmapa, Karma Pakshi, was something of a child prodigy. By the age of six, he had taught himself to read and write. At ten, he was displaying a photographic memory for texts. On his way to Central Tibet for further education, he encountered Pomdragpa Sonam Dorje, who had been told by a vision of Dusum Khyenpa, the first Karmapa, that this boy would become the next lineage-holder. Karma Pakshi was persuaded to stay, and received the Kagyu transmission. In time, he became renowned for his powers, and had students throughout Tibet, China and Mongolia.

Habitual tendencies or subtle notions created by repeatedly performed actions in former times. They are stored in the store consciousness and give the mind stream a particular direction. This leads to corresponding habits over and over again.

Three states of the totality of the completely enlightened experience. The three states (or bodies) of experience of a Buddha. State of Truth, State of Joy, State of Emanation.

[1871 - 1922] The fifteenth Karmapa, Khakyab Dorje, spoke the mantra of Chenrezig at his birth in Sheikor village in Tsang province in central Tibet. Five years later he was able to read the scriptures. Recognised and enthroned by the ninth Kyabgon Drukchen, Khakyab Dorje was given the Kagyu teachings by Jamgon Kongtrul Lodro Thaye. Khenchen Tashi Ozer and other masters completed his education. He went on to teach and give empowerments throughout Tibet, and preserved many rare texts by having them reprinted. Unlike the previous Karmapas, Khakyab Dorje married, and fathered three sons, two of whom he recognised as the second Jamgon Kongtrul and the twelfth Shamarpa, Jamyang Rinpoche. Among his closest students were Situ Pema Wangchok Gyalpo (who Karmapa had recognised as the Situpa reincarnation), Jamgon Palden Khyentse Ozer, and Beru Khyentse Lodro Mizay Jampa'i Gocha.

[1283 - 1349] The Third Karmapa Rangjung Dorje presented the First Shamarpa Khaydrup Drakpa Senge, with a red crown. This gesture was recognition that this exemplary disciple was unsurpassed in realisation and accomplishments and in every respect his equal. The red crown worn by the Shamarpa resembles the black crown worn by the Karmapa. The black crown is a replica of one that hovers over the head of each of the Karmapa incarnations that is visible only to those of exceptional purity of mind. This imperceptible crown is made from the hair of celestial dakinis and was made by them and given to the Karmapa in adoration of his realisation. The Buddha Sakyamuni made this prediction in the Good Kalpa Sutra: 'In the future, a mahabodhisattva with a ruby red crown shall come to lead the suffering multitudes out of their cyclic bewilderment and misery. ' The Buddha's prophecy reached its fulfillment in the Shamarpa. This Buddha in the form of a bodhisattva is known by the Tibetans as the tathagatha Köncho Yenlak or the 'Red Crown Karmapa'.

The First Shamarpa was a very gifted child. Early on in life, it had become evident that he had a brilliant mind. What was much less apparent, however, was that he was clairvoyant. He had assimilated Diamond Way (Vajrayana) teachings through a dakini known only to him. Of all the transmissions that he received, the Shamarpa had the greatest affinity for the practices of Dorje Pagmo (Vajra Varahi.) His main Guru was the Third Karmapa, but he studied with no less than fifty of the greatest lamas, siddhas and translators of the time. Under the skillful guidance of his teachers, the Shamarpa became well versed in all aspects of the Buddha's teachings. He exercised consummate skill in the art of debate and demonstrated proficiency in dispelling doubts and misconceptions. The Shamarpa composed texts on the tantras and a commentary on the Prajnaparamita Sutra.

The chief instructor or spiritual authority in a monastery. Though the word is often translated as "abbot", the khenpo is not usually the administrator of the monastery. The title is also accorded to lamas of great learning.

[1158 - 1213] Khepa Nyibum was the son of Gyelwa Shangton (Phowa Lineage). At age five, he had already received empowernments and teachings from his father and mastered them. Until his 20th birthday he exclusively studied Dharma-practice. Later he studied many Sutras and Tantras with different teachers. Until his death he showed many extraordinary signs.

Highest Joy

[1910 - 1991] Khyentse Do Ngag Lingpa is normally known under the name of Name of Dilgo Khyentse Rinpoche Tashi Paljor. He is, like Jamyang Tschokyi Lodro a reincarnation of Jamyang Khyentse Wangpo.

As an adolescent he received the Longchen-Nyingthig transmission and explanations from several teachers, the main ones being Jamyang Tschokyi Lodro (Phowa Lineage) and Adzom Drukpa. As an eighteen-year-old he already undertook a 12 year retreat. Upon the invitation of the Bhutanese King he spent many years in Bhutan. He built a large monastery near the Bodhnath-Stupa in Kathmandu. In the mid 70s he started to pay more frequent visits to Western countries, and created a Dharma-center in the South of France, near Karmapa's Dhagpo Kagyu Ling center. He died in Bhutan in September 1991.

Mandala

[Lit.: Karmapa International Buddhist Institute].

The KIBI is located in New Dehli and offers a four year program in Buddhist studies. Classes are held from mid-October to mid-March. The core curriculum comprises Buddhist Philosophy, Buddhist Epistemology, and Tibetan Language. The courses are designed to meet the needs of both beginners and advanced students.

A detailed description of the activities and classes is available

Disturbing Emotions One of the eight kinds of consciousness.

[1266 - 1343] Kumaraja revealed special qualities even as a child, and studied with many of the great teachers. In Tsurphu he received the Kagyu Lineage-transmissions. He met Master Orgyenpa and the third Karmapa Rangjung Dorje, who at that time was only 3 years old. His main teacher was Melong Dorje (Phowa Lineage) from whom he received many transmissions. Since he had nothing that he could give as an offering to his teacher, he worked very hard for him for eight years, painting and copying books. After the death of Melong Dorje, the third Karmapa invited him to Tsurphu, where Kumaraja gave Karmapa the Maha Ati transmissions. At that time there was nobody else capable of receiving these transmissions and in that way the third Karmapa became a Maha-Ati lineage-holder until Kumaraja could pass the transmissions onto Longtschen Rabjam.

Karmapa had already received the transmissions in a vision of Drime Shenyen (Vimalamitra), but he was a student of Kumaraja, and wanted to give an example to his own students of how to follow a Diamond-teacher. (He also received visionary transmissions from. Guru Rinpoche. He nevertheless invited Master Gyalse Legpa, so that Karmapa could formally receive the transmissions from him.) The special transmission that Karmapa gave was called Karma Nyingthig, "Heart-Essence of Karmapa". Since that time the Maha-Ati teachings are part of the Kagyu-transmissions. For a long time after this, Kumaraja practised the teachings in solitude under the toughest conditions, before working for the benefit of all sentient beings.

[1733 - 1741] The ninth incarnation of the Shamarpa Kunchok Jungnay was born in Paro, Bhutan. The Eighth Tai Situ Rinpoche recognized him. So adverse were the karmic conditions of this time that the child Rinpoche passed away at the age of eight.

[1526 - 1583] When the Fifth Shamarpa was born, flowers blossomed through the snow in the middle of a bleak Tibetan winter. At the time of his birth, the new born baby sat up and enunciated "Ah Hung" three times as a spontaneous assertion of its unborn nature. These syllables express the unborn nature of all phenomenon.

When the Eighth Karmapa Mikyo Dorje was in Tsari, a neighboring province to Gaden Kongsar in Kongpo, he met with the two years old Shamarpa. The Karmapa joyfully opened his arms to the delighted infant Rinpoche. 'So this is how the Shamarpa returns,' he remarked. He put the child upon his lap and cut the Shamarpa's hair as an initial step towards his future ordination. The Fifth Shamarpa received the name of Köncho Yenlak and his red crown in a ceremony. The Shamarpa remained with the Karmapa until the age of twelve and received initiation into the Six Yogas of Naropa, Mahamudra and many other teachings of the Kagyu lineage.

The Eighth Karmapa had two outstanding disciples in Tsukla Trengwa - Shamar Rinpoche and the Second Pawo Rinpoche. The Shamarpa tirelessly pursued every avenue that would foster a greater understanding of the Dharma. The Shamarpa was a radiant disciple who propagated the Dharma through the great cycles of activity, learning and meditation. When the Eighth Karmapa left his body, a precise letter of prediction left by him that announced his next place of rebirth facilitated the difficult task of identifying his ninth incarnation. The Fifth Shamarpa became the Root Guru of the Ninth Karmapa Wangchug Dorje. As the holder of the Kagyu lineage in the absence of its spiritual leader, the Shamarpa then passed on all of the teachings to a youthful and receptive Karmapa.

(Skt. Samantabhadra) Dharmakaya, (Phowa Lineage). In the Nyingma tradition the Dharmakaya or Truth-State is symbolized through the form of the Root-Buddha Kuntu Sangpo. He is regarded as the source of all Tantras. All Dharma-teachings go back to the complete realization of the nature of mind.

Refuge