The
1st Shamarpa Khedrup Drakpa Senge 1283-1349 A
maha-bodhisattva, at the exhaustion of all human failings, is
Buddha. His latent purity of mind now blazes forth as radiating
undiscriminative beneficent energy. Miraculously, all Samsara
is in his blessing. Just such a maha-bodhisattva was Khedrup Drakpa
Senge - the principal disciple of the 3rd Karmapa. It was in the
prediction of the 2nd Karmapa - Karma Pakshi, that "future Karmapas
shall manifest in two Nirmanakaya forms." These miraculous human
forms are not to be thought of as one, being distinct and separate
in identity; neither are they to be considered as totally unrelated
entities. For in absolute purity of mind, they may not be measured
quantitatively. Not one; and not two either.
In
absolute purity of mind, they display an unexhaustive capacity
to give help to the floundering multitude in Samsara. And for
those aspiring towards ultimate enlightenment, they are their
shining inspiration.
The
Karmapa presented Khedrup Drakpa Senge with a ruby-red crown -
the exact replica of his own black crown. It was to be a symbol
of their identicalness. For this exemplary disciple was in every
respect his equal, being as unsurpassed in realization as he was
in accomplishments.
The
Karmapa's own black crown is a replica of his mystical crown,
a gift made of woven hair from the celestial Dakinis in adoration.
The crown, an intangible mark of his spiritual perfection, hovers
over him, invisible to all but those with exceptional purity of
mind. With the red crown, the Karmapa also bestowed on him the
name "The Shamarpa" The One With The Red Crown. As stated in the
Good Kalpa Sutra: "in future, a maha-bodhisattva with a ruby-red
crown shall come to the suffering multitude, leading them out
of their cyclic bewilderment and misery." In the Shamarpa, Sakyamuni
Buddha's prediction was fulfilled.
This
Buddha, the Tathagata Ko-ncho Yenlak, in the form of a bodhisattva
is also known in Tibet, as the Red Crown Karmapa.
The
first Shamarpa was a gifted child. Very early in life, it became
apparent that he had a brilliant mind. What was much less apparent
was that he had the gift of clairvoyance. He assimilated the Vajrayana
teachings through a Dakini, whose presence was known to no one
but him. Among all the transmissions given to him, it was the
practices of Dorge Pamo (Vajra Varahi) that he had the greatest
affinity to.
Apart
from his own Guru, the 3rd Karmapa, he studied with no less than
fifty great lamas, siddhas and translators of the time. And he
became very well versed indeed in all aspects of Buddhism. The
undisputed champion for Buddhism among unbelievers, he exercised
his consummate skill in the art of debate to the fullest. In so
doing, his understanding of the Buddhist teachings progressively
deepened. With ever greater understanding of the teachings, his
proficiency in dispelling doubts and misconceptions increased
phenomenally. His works includes texts on both the tantras and
the sutras, among which is the Commentary to the Prajnaparamita.
He
spent his last years in retreat, as his Guru had foretold. For
over twenty years, he meditated at Tsürphu, Nehnang, where
he also taught all who left their worldly concerns behind to follow
him, aspiring for ultimate enlightenment.
Through
the practices of the Six Teachings of Naropa, he led the lost
and the wandering from the Bardo state, into the Pure Lands of
the Buddhas.
The
2nd Shamarpa Shamar Khachö Wangpo 1350-1405
The S h a m a r p a
