The 16th Karmapa was a fully enlightened being, the King of Yogis, who showed complete intuitive wisdom and compassion, radiating joy. While other teachers would use dreams, divinations, or other methods to identify the reincarnations of important teachers, the 16th Karmapa would simply know. He would then tell the astonished students of the late teacher where they could now be found. His compassionate activity for others was beyond words or concepts. As for the joy of enlightenment, it is said that when the 16th Karmapa laughed, one could hear it in the next valley!
As the 16th Karmapa lay dying of cancer in a Chicago hospital, the non-Buddhist nursing staff (who didn’t speak Tibetan) would share their problems with him, and feel profoundly changed by his presence alone.
A teacher of kings, the 16th Karmapa was respected and called upon by masters of all lineages for help and advice. A major achievement was to resurrect the lineage of the Shamarpas. The second-oldest reincarnate lineage in Tibetan Buddhism after the Karmapas, the reincarnations of the Shamarpas had been banned from formal acknowledgement by the Tibetan government. Throughout the 170-year ban, previous Karmapas had quietly recognised successive Shamarpas, who were often born into the Karmapa’s own family, and trained them as lineage holders. The 16th Karmapa informally recognised his nephew, Mipham Chokyi Lodro, when he was 4 years old. He wished to formally enthrone him.
As representative of the Tibetan Government, His Holiness the 14th Dalai Lama dissolved the legal obstacles and approved the recognition. Shamar Rinpoche was enthroned in 1963, and continued to stay with the 16th Karmapa until his death in 1981.
In March 1994, in accordance with tradition, the 14th Shamarpa, Mipham Chokyi Lodro, in turn recognised His Holiness Karmapa Thaye Dorje as the 17th Karmapa. Shamar Rinpoche passed away in June 2014.
The life and legacy of His Holiness the 16th Karmapa lives on through His Holiness the 17th Karmapa, Trinley Thaye Dorje.
The remarkable life story of His Holiness the 16th Karmapa is presented here. You can also use the links below to navigate to a particular period in his life.
Birth & youth
Pilgrimage
In China & India
Flight from Tibet
Rumtek
Bhutan & India
In the West
America and Europe
The passing of Karmapa
Karmapa’s birth and youth
Rangjung Rigpe Dorje, the 16th Gyalwa Karmapa, was born into a noble family on the fifteenth day of the sixth month of the Male Wood Rat Year (1924) at Denkhok on the banks of the Dri Chu river, near Dege & karze, eastern Tibet. His father’s name was Tsewang Norbu and his mother was called Kalzang Choden. While still in his mother’s womb, the baby could be heard reciting the mantra of Loving Eyes (Tib: Chenresig, Skt: Avalokiteshvara).
Two great Buddhist masters prophesied that a Bodhisattva was about to be born, and advised Karmapa’s parents that it would be auspicious if he were born outside the palace. One day, shortly before the birth, his mother noticed that her belly had become completely flattened, as if she was not pregnant at all. She proceeded to the camp that had been set up on a hill behind their palace, and at sunrise the next morning she felt a great heaviness and her womb began to swell very rapidly. Soon afterwards the baby was born. Many rainbows appeared all around. When the child was born he took seven steps, saying, “Mother, Mother! I am going away!” All the water in the offering-basins had turned into milk. Realising the importance of the birth, the family let it be known that a girl had been born, in order to protect the child from ill-wishers.
In the meantime, Situ Tulku and Jamgon Kongtrul Tulku had opened the letter of prediction left by the 15th Karmapa and found the following detailed instructions:
“East of Tsurphu, close by a river, in a place that long ago had belonged to Pawo Denma Yulgyal Tokgod and to the Minister of Ling Kesar, on the Pal hill, decorated with the letters “A” and “thup”, is a house made of earth, belonging to a royal and religious family. The birth will take place there on the fifteenth day of the sixth month of the rat year.”
Both Situ Tulku and Jamgon Kongtrul Tulku had clear visions of the Athup palace and sent off a party for the new incarnation. Upon their arrival, the party heard of the birth of the remarkable child, in conditions exactly as had been predicted in the letter. The search was over. Thus the sixteenth Karmapa was recognised. He was a child of extraordinary natural insight; if horses or cattle were missing from the area he could always give an exact description of the place where they could be found.
When Karmapa was seven years old, Situ Tulku and Jamgon Kongtrul Tulku visited the palace and performed his primary ordination. A ceremonial empowerment of Vajravarahi was completed and on the twenty-seventh day of the first month of the Female Iron Sheep Year (1931), the young incarnation was ordained as a novice monk. Then Khyentse Rinpoche, Zimpon Legshe Gyaltsen and Donyer Gyaltsen Zangkyong together offered the 16th Karmapa his ceremonial robes and hat.
On the first day of the second month of the same year he was taken to the Palpung monastery. The enthronement ceremony took place four days later in the large assembly hall, and thousands of pilgrims gathered to pay homage to the Karmapa on this auspicious occasion. Later he traveled to Tsurphu, visiting many monasteries and places of pilgrimage on the way. On the thirteenth of the sixth month, Karmapa performed the Black Crown ceremony for the first time in this lifetime. The sky was filled with rainbows and many flowers fell down from the heavens. Thousands were witness to this astonishing and auspicious event.
His Holiness the 16th Karmapa traveled to Lhasa to meet His Holiness the 13th Dalai Lama, who performed his hair-cutting ceremony. At their first meeting, Karmapa was wearing his “Ne Shu” hat, but the Dalai Lama saw another hat on top of it and pointed this out to his chief minister. When Karmapa performed the traditional prostrations he was seen to take off his small hat, but afterwards the Dalai Lama asked why he had not taken off the other hat as well, as it was customary to be bare-headed on such an occasion. All those present protested that he had indeed been bare-headed. Then it was realized that the Dalai Lama must have seen the subtle Bodhisattva-hat, visible only to those of the highest spiritual attainment, and had thought that everyone else could see it also.
The 16th Karmapa returned to Tsurphu monastery, where a second enthronement ceremony was performed. He studied for four years and often told his teacher about his previous incarnations. On the third day of the twelfth month of the Female Wood Pig Year (1935), at the age of twelve, the young Karmapa traveled to Kham, a district in Eastern Tibet.
The party reached Tardzi Chutsen, the hot springs, and stopped to rest and bathe in the curative waters. It was the middle of winter, yet many snakes suddenly started crawling out from between the rocks. The 16th Karmapa rushed into their midst and was soon covered in them. He started to dance, saying, “I am the King of the Snakes!” Everyone was terrified and begged him to stop, but he only laughed and did not seem to be at all worried. Presently the snakes unwound themselves and went back into the hot springs. (In Tibetan Buddhism, non-human spirits called Nagas are thought to sometimes appear in the form of snakes).
The party reached Shakshu Kar, where Drukchen Paljor Rinpoche came to receive the Karmapa. They started to joke together about their respective miraculous powers and suddenly the 16th Karmapa took a sword from his attendant’s scabbard and tied a knot in the blade with his bare hands. Paljor Rinpoche was amazed and did not offer to compete.
Paljor Rinpoche led the party to the Riwa Barma monastery, where a ceremony to Guru Padmasambhava was performed. At the end of the rite the offering cakes were thrown in the different directions in order to dispel evil forces. When they were thrown to the east, flames could be seen coming out of them. It was at this time that there was a sudden and unaccountable pause in Chinese aggression on the eastern borders of Tibet.
The 16th Karmapa reached Dil Yak monastery, where the party all stayed in tents, several of which were joined together. On one occasion he was seen high up off the ground, riding a deer along the ropes from one tent to another. The party reached Radza Dzong in the mountains, where there was a great shortage of drinking water. The Lama Samten Gyamtso explained to the 16th Karmapa that the nearest spring was three miles away, and asked for a blessing to help the situation. The 16th Karmapa ordered that a wooden tub should be brought and placed near the monastery. Then he said he wanted to take a bath, so people carried water to fill it up. After the bath he told the attendants to empty the water onto the ground. Immediately it started to rain and a new spring broke forth from the spot where the tub had been standing. The water shortage of the monastery was resolved.
The 16th Karmapa reached Karma Gon, the monastery of the 1st Karmapa, and as he entered the great assembly hall, all the tops of the relic-stupas were seen to raise themselves, as if in a salute. Situ Tulku came to Karma Gon and took the 16th Karmapa to the Palpung monastery, where he received the full Kagyu “Treasury” teachings and the oral transmission. They visited Dzong Sar monastery, where the Abbot Khyentse Chokyi Lodro requested that the Black Crown ceremony be performed. During this auspicious event Khyentse Rinpoche saw the 16th Karmapa in the form of Dusum Khyenpa, the 1st Karmapa, and the Black Crown was to be seen floating about eighteen inches above his head.
The ruler of China, General Chang Kai Shek, invited him to visit, but he did not accept the invitation. Instead, he returned to Palpung monastery, where he took the empowerments and initiations of the Drubtab Kuntu collection, and studied the Vinaya Sutra, the Prajnaparamita, the Abhidharma Kosha, the Chakrasamvara Tantra, the Kalachakra Tantra, and other teachings, under the guidance of Situ Tulku and Khyentse Rinpoche. He received all these teachings in their complete form.
On the fifteenth day of the ninth month of the Male Iron Dragon Year (1940) he traveled to Tsurphu, visiting the Benchen monastery on the way. In that place there was a statue of the Protector Shingkyong, riding on a horse. As soon as the 16th Karmapa approached, the horse started to neigh, much to the surprise of everyone. He proceeded to Dam Chung, where the main deity offered him a large unpierced nine-eyed Zi-stone, a type of precious banded agate. The party reached Tsurphu on the eleventh day of the eighth month of the Female Iron Snake Year (1941).
For the next few years, the 16th Karmapa engaged himself in his study and meditations, while the monastery was extensively rebuilt.
Pilgrimage to Bhutan, Nepal, India
In the Male Wood Monkey Year (1944), the 16th Karmapa made a pilgrimage to Trag and Samye monasteries and then visited the Drowolung monastery in south Tibet, a seat of Marpa the Translator, where he had marvellous visions of Marpa, Jetsun Milarepa and Je Gampopa. He received an invitation from His Royal Highness Jigme Wangchuk, King of Bhutan, asking him to visit his country. In the second month of that year, he travelled there and visited the Bumthang district of the North, where he was most warmly welcomed by the king. At the king’s request, the Black Crown ceremony was performed, and on this occasion the king saw the 16th Karmapa in many different miraculous forms.
The 16th Karmapa visited the Champa and Kuje temples in Bumthang, northern Bhutan, where he offered a ceremonial silk scarf to the image of Guru Padmasambhava in the Kuje shrine. The silk scarf flew high up into the air and stuck itself onto the forehead of the large statue. From Bhutan, the 16th Karmapa returned to Tsurphu monastery.
Situ Tulku travelled from Kham to Tsurphu, meeting the 16th Karmapa there on the eleventh day of the ninth month of the Female Wood Bird Year (1945). At age twenty-three, the 16th Karmapa received the detailed final ordination, together with the initiations and explanations of the higher Kagyu teachings. On the twenty-second day of the fourth month of the Female Fire Pig Year (1947), he left for Teod in western Tibet, and Situ Tulku returned to his monastery in Kham.
He visited several Kagyu monasteries and travelled on pilgrimage to Nepal. There he was highly honoured by the Royal Family and performed the Black Crown ceremony. He visited all the main pilgrimage places in Nepal and bestowed his blessings upon thousands. For this journey, the King of Bhutan graciously delegated four high government officials to act as guides and interpreters.
From Nepal, the 16th Karmapa travelled to lndia via Lumbini — the birth-place of Lord Buddha — and on to Sarnath and Bodh Gaya, where he performed prostrations and prayers, and there were many fine ceremonies. The pilgrimage was continued to Ajanta, Ellora and Kushinagara, the place of Lord Buddha’s final passing. On the thirtieth day of the first month of the Male Earth Rat Year (1948), Karmapa travelled to Rewalsar, in the north west, where he spent several days and performed a special rite of Guru Padmasambhava. Thousands came to receive his blessings and the local people remarked that many white snakes appeared from a stone wall and that there were most unusual movements on the surface of the lake.
The party travelled on due north, via Kunu and Purang, to the holy mountain of Kailash. The 16th Karmapa made three complete circumambulations of this mountain, taking three days for each one, and also went around the holy lake of Manasarovar. He visited all the places of pilgrimage in the region. Then he travelled across Tibet, via the Mendong Kagyu monastery, and reached Tsurphu on the seventeenth day of the eleventh month of the Male Earth Rat Year (1948).
Travel to China & India
The 16th Karmapa invited Jamgon Kongtrul to come and give further teachings to him at Tsurphu. He received many teachings, including the Six Yogas of Naropa and the remaining oral transmission. In the year of the Male Iron Tiger (1950), an epidemic of smallpox struck Tsurphu, so the 16th Karmapa performed the Vajra Kila rites. Soon the epidemic had subsided and all those who were affected recovered quickly.
On the twenty-ninth day of the fourth month of the Male Water Dragon Year (1952), he visited Chang in Northern Tibet and performed the Black Crown ceremony there. He went to the Kar Chung monastery and before entering he was seen to spit on the ground outside. An elderly lady devotedly gathered up the spittle and carefully preserved it. Later it was found to have turned into precious shining relics, which kept on multiplying. Many of these were given to sick people, helping them to become cured, and many are still preserved by his followers. The 16th Karmapa returned to Tsurphu on the seventeenth day of the tenth month of the same year (1952).
On the eighteenth day of the fourth month of the Male Water Snake Year (1953), His Holiness the 16th Karmapa journeyed to Lhasa, where he had an audience with His Holiness the 14th Dalai Lama, Tenzin Gyatso, and received the empowerment of Kalachakra from him. On the twenty-fifth day of the eighth month of the same year he returned to Tsurphu, where he imparted the full empowerment, explanation and initiation of “Choling Ter” to Chong Rinpoche of the Mindroling Nyingmapa monastery. He also performed “Men-drub”, the consecration of medicinal plants, and distributed them widely.
On the seventeenth day of the sixth month of the male wood horse year (1954) His Holiness the 16th Karmapa visited China, together with His Holiness the Dalai Lama, Chong Rinpoche and other high lamas. The lamas tried to negotiate with the Chinese government to improve relations between their countries and prevent a war, with limited success. After a stay in Peking and other parts of China, Karmapa returned to Tibet, traveling via many monasteries in Kham and Do, where he bestowed teachings and blessings. On this occasion he was asked to represent His Holiness the Dalai Lama who was himself unable to make the journey (1955).
The Dalai Lama accepted the 16th Karmapa’s invitation to visit Tsurphu, during which visit the Black Crown ceremony was performed for him, and in return he gave the empowerment of the compassionate Buddha form Loving Eyes (Skt:Avalokiteshvara). At this time fighting broke out in Eastern Tibet, between the Khampas and the Chinese. The Chinese sent a request for the 16th Karmapa to visit the area of Chamdo and he travelled there and advised both sides to refrain from any further hostilities.
While in Chamdo, the 16th Karmapa had numerous visitors and bestowed many empowerments and blessings to create stability in the area. Then he travelled to Lhasa, where he explained the situation to His Holiness the Dalai Lama before returning to his monastery at Tsurphu.
The 16th Karmapa travelled again on pilgrimage to India. He rested at the Dechen Chokor Ling monastery and again at the Kagyu monastery at Yatrong, near Sikkim. From Sikkim the party moved to India, visiting Bodh Gaya, Sarnath, Kushinagara and Lumbini, where His Holiness the 16th Karmapa met His Holiness the Dalai Lama, who was also on pilgrimage there.
The journey continued to Nepal, where the 16th Karmapa visited the three holy places Bodhanath, Swayambhunath, and Namo Buddhaya and gave blessings and teachings to many thousands of people. He returned once more to India, where he visited many holy places of the South, including Ajanta, Ellora, and the great Stupa at Sanchi.
He continued on up to Kalimpong, near Darjeeling, where he was met by Her Royal Highness Azi Wangmo of Bhutan. He travelled to Sikkim, visiting the Potong monastery in the North. There the elderly lamas of the nearly ruined Rumtek monastery asked him to visit that place also. The 16th Karmapa told them that the time was not yet right, but that he would come later. He returned to Tsurphu, by which time further hostilities had started in the Do Med region of Kham.
The Ninth Sangye Nyenpa Rinpoche and the Eighth Traleg Rinpoche both came to stay in Tsurphu. The 16th Karmapa recognized the twelfth incarnation of Gyaltsab Tulku, and performed his enthronement at Tsurphu monastery. From Sechen Kongtrul Rinpoche, the 16th Karmapa received the initiation of “Longchen Dzod Dun”, the teachings of Longchenpa, the Siddha, along with the full explanations.
Fighting broke out all over Tibet and the 16th Karmapa was begged by his disciples to flee the country while he had the chance. He told them not to worry, saying “It is not necessary for me to leave yet. But if the time comes you can be assured that there will be no difficulty for me”. Sometime later he sent Situ Tulku and the ninth Sangye Nyenpa Tulku to Bhutan.
Flight from Tibet
The Chinese hostilities became intolerable and it was clear that possibilities for a peaceful existence were becoming very unlikely. Realising that the cause of the Dharma would best be served by escaping from the Chinese, the 16th Karmapa decided that he had no choice but to move to more peaceful areas. Accordingly, on the fourth day of the second month of the Earth Boar Year (1959), accompanied by an entourage of one hundred and sixty lamas, monks and laymen, the 16th Karmapa left Tsurphu monastery, the ancient seat of the Karmapas since the twelfth century, and proceeded towards Bhutan. Accompanying him were Shamar Rinpoche, Gyaltsab Rinpoche and the fourth Ponlop Rinpoche, as well as many other incarnate lamas. Jamgon Kongtrul was already in Kalimpong, India, and Situ Tulku was in Bhutan.
Under the direction of the 16th Karmapa, the party were able to bring with them the most precious of the sacred statues, ritual items, relics, icons, paintings, books and costumes that had been preserved at the Tsurphu monastery over the centuries. The hazardous and difficult journey, taking twenty-one days in all, passed through Lhodrag in southern Tibet, the birthplace of Marpa the Translator. Rites were performed at various sacred places on the way, for the welfare of all sentient beings and for the preservation of the Buddhist Dharma in the difficult times ahead.
The party arrived safely at Shabje Thang, in the Bumthang district of north Bhutan, on the twenty-fifth day of the second month of the Earth Boar Year (1959). They were most warmly welcomed by Her Royal Highness Tsultrim Palmo, the Aunt of His Royal Highness the King, and many ministers and high-ranking officials of the government. At this time, discussions were started with the Government of India, considering future plans for the resettlement of the 16th Karmapa and his many followers. It was decided that all should transit through Bhutan and settle temporarily in Dharamsala, North Western India.
There was one thought uppermost in the 16th Karmapa’s mind. Though in exile, he should not rest, but take responsibility for rekindling and revitalizing the torch of the Dharma, with the material and spiritual cooperation of Buddhists throughout the world. He felt that the Dharma had become like a lamp that needed a supply of vital oil, in order to burn with a clear strong light.
In his contemplation, the 16th Karmapa felt that Sikkim would be the best place to set about creating the conditions for the fulfillment of his mission. Sikkim was considered especially suitable on account of the natural Buddhist inclinations of the people and particularly as the country had been sanctified by a visit of Guru Padmasambhava in the distant past. Therefore he readily accepted the kind invitation to establish himself in that country. Accompanied by Her Royal Highness Tsultrim Palmo of Bhutan, the 16th Karmapa led the party to Gangtok, arriving on the twenty-fifth day of the fourth month of the Earth Boar Year (1959). Sir Tashi Namgyal, the Maharaja, offered him the choice of several sites in his kingdom for the location of the new monastery. Karmapa selected the site at Rumtek, where a Karma Kagyu monastery had been built during the time of his ninth incarnation, Wangchuk Dorje. This place possessed all the auspicious attributes needed for the site of a seat of the Karmapa: seven streams flowing towards it, seven hills facing it, a mountain behind, snow ranges in front, and a river below, spiralling downhill like the form of a conch shell.
The 16th Karmapa and his party immediately arranged to proceed directly to Rumtek and arrived there on the fifth day of the fifth month of the Earth Pig Year (1959). At that time Rumtek consisted of a monastery that was mostly in ruins, and about half a dozen huts surrounded by jungle. There was neither adequate accommodation nor facilities for preparing food.
Building Rumtek
Karmapa travelled to New Delhi, where he met Pandit Jawaharlal Nehru, the Indian Prime Minister. Pandit Nehru fully understood the difficulties faced by the 16th Karmapa’s followers and promised that the Indian Government would provide financial assistance for the construction of the new monastic center. He made assurances that there would be a free supply of food and clothing for the people there.
The Maharaja of Sikkim graciously gifted seventy-four acres of land at Rumtek to Karmapa in perpetuity. The Sikkim Government generously donated funds towards the preliminary construction costs and provided free timber. A road was constructed, electric cables brought in, and water provided.
The Government of India provided a large grant for the immediate construction of an assembly hall and for residential quarters for the monks. Despite the generosity of so many people, these funds were insufficient for the purpose, so the 16th Karmapa added a significant amount from his own resources. Work on clearing the site began in 1962.
The foundation stone of the new monastic center was laid by the new ruler of Sikkim, Palden Thondup Namgyal. It took four years to complete the construction of the new center, which was designed in the most beautiful traditional Tibetan style. It was named Pal Karmapa Densa Shed Drub – Cho Khor Ling, meaning “The Seat of His Holiness The Gyalwa Karmapa: A Center for the Teaching and Practice of the Dharma.”
Rare treasured religious relics, icons and books that had been brought from Tibet were installed in the new monastery. On the first day of the first month of the fire horse year (1966), the 16th Karmapa ceremonially entered the new Center. It was a magnificent and highly auspicious occasion.
Travel to Bhutan and India
In 1967, the 16th Karmapa, accompanied by a party of ninety-five followers, visited Thimphu, the capital of Bhutan, at the request of His Majesty the King.
During the course of his stay in Bhutan he visited Tak Tsang, the Tiger’s Nest cave-monastery, famous for having been visited by Guru Rinpoche (Padmasambhava). He also travelled to the Kyichu temple in Paro, there performing special rites for peace and tranquillity in the world and for the preservation and propagation of the Dharma everywhere. His Royal Highness the King and Her Royal Highness the Queen Mother most generously presented the Tashi Cho Ling palace at Bumthang, together with its entire landed property, to the 16th Karmapa.
In 1971, the 16th Karmapa conducted readings of the Buddhist scriptures and gave initiations to a large gathering of Buddhists from many different countries at the new Rumtek Center. In the same year one thousand ten-inch-high gilded statues of Lord Buddha were made, filled with herbs and charms, and blessed.
In addition, eighty-four statues of the Indian Siddhas, six statues of Tibetan Siddhas, and many other statues of teachers from all the Buddhist schools were similarly prepared. In 1972, the 16th Karmapa undertook another extensive pilgrimage throughout India, accompanied by the fourteenth Shamar Rinpoche, the fifth Ponlop Tulku and other lamas and monks from the new Rumtek monastery. The party visited Bodh Gaya, Sarnath, Sanchi, Ajanta, Ellora and Nagarjuna Sagar and then returned to Sikkim. An unending stream of people journeyed to see the 16th Karmapa and many received his blessings.
The first visit of a Karmapa to the West
In 1974, the 16th Karmapa led a party of Kagyu lamas to the West, visiting Europe, America and Canada, and for the first time people in the West had the chance to see the Black Crown ceremony, which was performed on a number of occasions.
In this way, the 16th Karmapa was able to establish direct contact with his overseas centers and to spread his teachings more widely. To all those seeking the Way of Dharma, he acted, as in his previous incarnations, as a guide, teacher, and true example.
First His Holiness spent six weeks in England and Scotland and then, invited by Ole and Hannah Nydahl, who were among his first Western disciples, the 16th Karmapa arrived in Copenhagen, Denmark, on 10 December 1974. After Copenhagen he visited Oslo in Norway; Stockholm, Uppsala, and Gothenburg in Sweden; Copenhagen and Rodby in Denmark; Northern Germany; Amsterdam; Antwerp; Paris, and Lyon. In mid-January, the 16th Karmapa flew to Rome for two days. He had been invited by Pope Paul the Sixth.
After meeting the Pope in Rome, the 16th Karmapa travelled on through France and Switzerland, visiting Clermont-Ferrand, Zurich, Rikon, Geneva, Dordogne and more. From Geneva, he left Europe for India. Many Buddhist centers were founded by the 16th Karmapa and later by his students Ole and Hannah Nydahl.
When driving around major European cities he had never visited before, on several occasions he would say, “Park over there!” He would take his companions by the hand and lead them around the next corner, and there would stand the largest bird shop in town. Once inside, he would listen for a moment and then say: “That one tells the finest stories, but the one over there only talks nonsense.”
Reaching into the cage, the bird he wanted would fly to him. In their amazement, the owners often nearly gave them to him. He said mantras and blew cold and warm air on the birds while telling the people with him, “I am teaching them meditation.”
16th Karmapa travels to America and tours Europe
On 17 November 1976, the 16th Karmapa arrived in New York for his first visit to the USA. On 20 June 1977 he visited Paris and then continued his extensive travels visiting Paris, Langwedel in Germany, Norway, and Sweden.
Near Oslo, the 16th Karmapa jumped nimbly from rock to rock at the beach despite having so much sugar in his blood that a few drops could easily have sweetened one’s tea. The doctors could not understand why he was not in a coma. All in all, it was wonderful how “holy” the 16th Karmapa was in the true meaning of the word. He was “whole” and “fully functioning.”
His next visits were to Copenhagen, Rødby and Aarhus in Denmark; the Netherlands; Witten, Königstein, and Berlin in Germany; Vienna and Scheibbs in Austria; Munich in Germany; Winterthur, Zürich, and Geneva in Switzerland; Nice, St. Tropez, Dordogne, Aix, Montepellier, Plaige, and Bordeaux in France; Antwerp in Belgium; Kagyu Ling in Manchester, for three days, and London, England; Wales; and Athens in Greece.
On 28 November 1979, the 16th Karmapa himself started the construction work on the new meditation center south-east of New Delhi, India, where today the Karmapa International Buddhist Institute (KIBI) is located.
In May 1980 he again visited the West, stopping for lectures and ceremonies in London, New York, Woodstock, San Francisco, and then Boulder in June.
The passing of the 16th Karmapa: death and cremation
In July 1981, the 16th Karmapa began the reconstruction of temples and meditation centers. He had thousands of Dharma texts printed and distributed, among which were 500 copies of the Dege edition of the Kanjur – a very high quality collection of hundreds of volumes of the Buddha’s teachings. Even during the last months of his life he worked hard to spread the Dharma.
The 16th Karmapa died in the USA in a hospital in Zion near Chicago on 5 November 1981, at 8:30 p.m. local time. His death was a last teaching on impermanence for everybody present.
As death approached, he had taken a half-dozen deadly diseases upon himself. Using his yogic power, he removed much of their harmfulness, at least for those in his power-field. He also allowed the physicians to test their medicines on him. Some of their findings were amazing: even the highest doses of sedatives had absolutely no effect on him. He cared for the well-being of the nursing staff and never talked about himself.
On the evening of 5 November, the day of Liberatrice (Tara), the doctors had routinely entered his room. Seeing that his machines had apparently turned themselves off, all had the same thought, “He’s playing a joke on us.” At that very moment, they started up again, worked for five minutes and then stopped completely. The next morning, when the staff wanted to remove his body from the bed, the lineage holders asked if all signs of death were present. They were not. Highly realized Buddhist masters often remain in meditation for a few days after physical death. The 16th Karmapa’s body was still warm and supple, and especially his heart center was so hot that one could feel it at a good distance. These signs showed that the 16th Karmapa was in meditation and should not be moved. He remained this way for three days.
In Sikkim, northern India, on 9 November, a helicopter landed at the military airport, on the other side of the valley from Rumtek. A line of cars left the airport, and about an hour later the 16th Karmapa’s mortal remains arrived at Rumtek on a Mercedes truck. All four lineage holders sat next to the driver on its narrow seat.
The 16th Karmapa’s body was put into a concentric structure – a mandala – in the upstairs hall in the Rumtek monastery. The cremation took place one and a half months later. Instead of falling apart during those forty-five days, the body had shrunk and was now sitting in a two-foot high box, which had a window so one could see inside. A thin veil covered his face, which was of a deep grey hue and somewhat shrunken. The rest of the formerly powerful man was the size of a small child. After the “Diamond Songs of the Kagyu Masters” was read, and a meditation on the 8th Karmapa was complete, the box was carried outside and inserted into a recently built clay stupa on the monastery’s roof terrace. Then a monk who had never had any contact with this Karmapa was called upon to light the masses of dry sandalwood underneath the stupa.
Suddenly, in the middle of the ceremony, a giant rainbow surrounded the sun, even though the weather was clear and dry. The heart of the 16th Karmapa rolled out from the stupa on the side facing Tibet. Hundreds of Rinpoches and students, from all over the world, took part in this event.
“May all spiritual leaders enjoy long lives and prosperity. May the religious Order multiply and may all fulfil their duties. May the blessings of the Dharma liberate all departed souls. In this world may sickness, poverty, wars and evil influences be cut at the root, and permanently destroyed. May all things be Auspicious. May all aspirations be well fulfilled. May the darkness of this Kali Yuga, The Black Age, be dispersed!”
from Karmapa, the Black Hat Lama of Tibet by Nik Douglas and Meryl White (1975) ISBN 0-7189-0187-8
