6th Karmapa Tongwa Dönden

1416 - 1453

The 6thKarmapa, Tongwa Dönden, began his education at the monastery of Karma Gön when he still was a baby. He met Ratnabhadra, the holder of the Kagyü transmissions, at the age of three. By this time, the child had already begun to teach.

Tongwa Dönden’s life’s work shaped the Karma Kagyü lineage by developing a consistent lithurgical system with which he supplemented the meditative tradition of the Kagyü school. He wrote many Kamtshang sadhana rituals and also created a new style of recitation and chanting.

In contrast to the activity of previous incarnations, but due to the increasing difficult political conditions, the 6th Karmapa refused invitations from the Chinese and Mongolian rulers in this life and only traveled across Tibet, interrupted by longer retreats and the restoration of monasteries.

The birth of Tongwa Dönden, at Ngomto Shakyam near Karma Gön in east Tibet, was marked by many auspicious signs. One month later, carried by his mother as she went begging, he became highly excited when their paths crossed that of Lama Ngompa Chadral, a student of the 5th Karmapa.

When Lama Ngompa Chadral asked who he was, the child smiled and replied, “I’m the unborn, unbound free and the splendor of everything alive. I will guide many to liberation.” Ngompa Chadral cared for the baby for seven months, before taking him to Karma Gön, one of Karmapa’s three main monasteries in Tibet. As young as he was, Tongwa Dönden soon continued his activities as the Karmapa and was already composing various tantric rituals at the age of six.

When the 3rd Shamarpa, Chöpal Yeshe, came to Karma Gön during this period, he recognized in him the incarnation of the 5th Karmapa, officially announced this by enthroning him and then giving the child further teachings. Tongwa Dönden was nine years old when he was ordained by Khenchen Sönam Zangpo at the monastery of Wolkar Tashi Tang. He also continued to receive instructions in the texts and practices of Dharma from the great Ratnabhadra.

In Lhasa, the 6th Karmapa received a great number of teachings from the Sakya abbot Rongtönpa, who declared that he had a Buddha as his student. Karmapa Tongwa Dönden’s life was spent teaching and building monasteries and shrines throughout Tibet. He also commissioned editions of the Kanjur and the Tenjur, which he paid for with the many offerings he received on his tours. Throughout this time, he continued to receive teachings through visions of Nagarjuna, the great philosopher, as well as Milarepa, and Padmasambhava. Bengar Jampal Zangpo and the 1st Gyaltsab, Goshir Paljor Döndrub were his two principal students and became his lineage holders. They would become the main teachers of the 7th Karmapa, Chödrag Gyamtso.

STORY

When Karmapa was one year old, he built a throne and stood on it. He recited the names of Buddha and the Mani mantra and gave blessing to those present. In Lha Chim he was asked, why he had come to this place, he pointed to the monastery and said, “Therefore!” Near the main building he indicated the stupa of Düsum Khyenpa, took a black hat and said, “This is mine!” For three days there was a strong rain of flowers, and afterwards the child was declared to be Karmapa.

Karmapa prepared himself for his own passing away for nine months. Among others he told Gyaltsab Rinpoche, “Until I return, please take care of the Karma Kagyü lineage! At the moment Shambala and Mekka are at war. I have to leave quickly to help Shambala.”

Key Transmission

Received Transmissions (an excerpt)

Received Transmissions (an exerpt)

As for all future lineage holders the following four are the core transmissions of the Kagyü and later the Karma Kagyü Lineage:

Mahamudra
Six Teachings of Naropa (including Father, Mother and Non-Dual Tantras)
Path of Insight > Shinay/Lhaktong
Secret Path > Guru Yoga

As an 8-year-old: teachings from Ratnabhadra (an incarnation from Rechungpa) about Vajrayogini, Hevajra, Mahamudra
From Shamarpa he received the Five Tantras and the Six Teachings from Niguma
Sakya transmission by Künchen Rangtonpa, an abbot of the Sakyapas
secret teachings of Tilopa
Sarasvati
Loving Eyes
Tara
Diamondholder

Additional Given Transmissions (an excerpt)

He established many rituals (e.g. for empowerments), that were written down
He was in charge of many meditation retreats, also written down
New Yidam practices: Vajrayogini and Buddha of Highest Bliss (= Chakrasamvara)
Mahakala dances
Tongwa Dönden created an entire liturgical corpus, which forms the basis for ritual activity within the Karma Kagyu lineage until today. Ngomto Shakyam is located very close to Karma Gön
He composed a long version, in the style of a yidam meditation, of what was later called Ngöndro

Additional Special Abilities

Many visions: Mahakala with consort > Six Teachings of Naropa, Mahamudra from Tilopa, Maha Ati from Milarepa and Vimalamitra; Diamond Holder by the 1st Karmapa; Dhombi Heruka with consort on tiger; Tara, Guru Rinpoche

Key-instructions how to conquer death
Fundamental Verses of the Middle Way (Mūlamādhyamakakārikā or Madhyamaka)
Mahamudra-Transmission in meditation/in a vision from Ratnamati in Southern India (where Ratnamati had lived)
Tripitaka-texts (Triple Basket)
Seventy Verses on Emptiness (Shunyatasapati)
Two Truths Doctrine - about relative and absolute level (= level with delusion and level without delusion)“

Six Collections on Reasoning (text)
Root Verses on the Middle Way, called "Discriminating Awareness"
Precious Garland
Refutation of Objections
Seventy Verses on Emptiness
Sutra Called “Finely Woven”
Sixty Verses of Reasoning

Collections of Praises (text)
Praise to the Sphere of Reality
Praise to the Deepest Truth
Praise to the Supramundane (Buddha)

Collections of Didactic Explanations (text)
A Commentary on (the Two) Bodhichittas
Selected text-collection of Sutras
Letter to a Friend

all Mahakali and Mahakala-Tantras
Guyhasamaja-Tantras

Della Santina, Peter: Causality and Emptiness: The Wisdom of Nāgārjuna, Singapore: Buddha Dharma Education Association, 2002
Garfield, Jay L. (1995), The Fundamental Wisdom of the Middle Way.Oxford: Oxford University Press
Garfield, Jay L. and Graham Priest (2003), “Nāgārjuna and the Limits of Thought”, Philosophy East and West 53 (January 2003): 1-21
Hopkins, Jeffrey: Buddhist Advice for Living and Liberation: Nāgārjuna’s Precious Garland, Ithaca, NY: Snow Lion, 199
Jones, Richard H. (2014): Nagarjuna: Buddhism's Most Important Philosopher, 2nd ed. New York: Jackson Square Books
Kalupahana, David J. (1986): The Philosophy of the Middle Way. Albany: SUNY Press
Lindtner, Christian (1982): Nagarjuniana: Studies in the Writings and Philosophy of Nāgārjuna Akademisk forlag
Murty, K. Satchidananda (1971), Nagarjuna. National Book Trust, New Delhi. 2nd edition: 1978
Ruegg, D. Seyfort (1981): The literature of the Madhyamaka school of philosophy in India (A History of Indian literature), Harrassowitz
Siderits, Mark and Shōryū Katsura, 2013: Nāgārjuna’s Middle Way. Mūlamadhyamakakārikā, Boston: Wisdom Publications
Tuck, Andrew P. (1990), Comparative Philosophy and the Philosophy of Scholarship: on the Western Interpretation of Nāgārjuna, Oxford: Oxford University Press
Walser, Joseph (2005), Nāgārjuna in Context: Mahāyāna Buddhism and Early Indian Culture. New York: Columbia University Press
Westerhoff, Jan (2009), Nāgārjuna's Madhyamaka. A Philosophical Introduction. Oxford: Oxford University Press

https://www.shambala.com/nagarjuna-readers-guide https://plato.stanford.edu/entries/nagarjuna/ https://www.youtube.com/watch?v=XbUzz0_Oy1k

Historical events at this time

1368 When the Mongols' Yuan Empire fell to the Chinese Ming dynasty, Tibet reclaimed independence and refused to pay further tribute to the new Chinese Emperor. The Ming Dynasty lasted until 1688. Several emperors kept close bonds to prominent lamas, e.g. some of the Karmapas, and supported monasteries financially.

1430 Tibet entered in a period of internal power struggles. The Rinpung-rulers expanded their power in Central-Tibet; they were close to Karmapa.

1447 Gendün Drub, the 1st Dalai Lama (1391 – 1475), a nephew of Tsongkhapa, founded the famous Tashilünpo-monastery in Shigatse. He was (posthumously) recognized as the 1st Dalai Lama.

1470s The Gelugpas had already the force and authority in Lhasa. In many other parts of Central Tibet the Karma Kagyü Lineage was influential. The Rinpung-ruler Dönyo Dorje who had controlled wide parts of Central Tibet since 1479 was a follower of the Karmapas and a close student to the 4th Shamarpa Chökyi Dragpa. Shakabpa p. 87: “The administrative officer who supported the Gelugpa Lineage refused the permission. The monastery was finally erected outside of Lhasa. Monks of the neighboring Gelugpa monasteries raided it one night and tore it down. A Karmapa-lama, Chödrag Gyamtso, was almost killed and escaped to Lhasa”.

1487 Gendün Gyatso (1475 – 1542) became the 2nd Dalai Lama posthumously.

1487 – 1499 The 4th Shamarpa took the role of a king until the deceased king Gong-ma Kunga Legpa’s son could take over. Shamar Rinpoche relegated all worldly matters and remained a spiritual advisor. Many termas (terlungs) were found in which it was predicted that the Yellow Sect (= Gelug) would invite Mongolian warlords to destroy the dharma. Although many tertöns were Nyingmas they often asked Karmapa to confirm the authenticity of the termas.

Early 16th century

The 8th Karmapa’s spiritual activity and knowledge was unparalleled. He helped to heal the rift between the Gelugpas and Kagyüpas. At the same time his influence brought forward a relativ ely peaceful time. The Kagyü lineage became the most powerful sect in Tibet.

Sönam Gyatso became the 3rd Dalai Lama

1546 Sönam Gyatso became the 3rd Dalai Lama.

1578 Sönam Gyatso proselytized the Mongol ruler Altan Khan who became Buddhist. The khan conferred Sönam Gyatso the honoray title Dalai Lama – originally in Mongolian “Tale Lama”. Thus, the Mongols became the patrons of the Gelugpas (there were tribes, hich had aleady become Buddhists before that time).

1601 Enthronement of the 4th Dalai Lama Yöntan Gyatso (1589 – 1617). He was Mongolian (a grandson of Altan Khan. He had left Mongolia in 1601 and arrived in Lhasa in 1602.

1605 Sönam Chopal, the head of the Gelug administration, the duke of Lhasa and some Monogolian troops a ttacked the Tsang government – and lost. Afterwards the Tsang Desi wanted to peacefully unify Tibet where politics and religion should smoothly co-exist (the Tsang Desi’s family had the 8th, 9th 10th Karmapa and the 5th and 6th Shamarpa as their personal gurus).

1605 The 6th Shamarpa wrote a poem on a scarf as a gift for the 4th Dalai Lama. Shamarpa only received a very rude reply from the Gelug administration because of a probably deliberate misinterpretation.

1606 The 4th Dalai Lama’s administration thwarted a meeting between Dalai Lama and Shamarpa although they were in the same region.

Further Information

Lama Kunsang, Lama Pemo, Marie Aubèle: "History of the Karmapas: The Odyssey Of The Tibetan Masters With The Black Crown", Snow Lion Publications, Ithaca, New York, 2012

https://treasuryoflives.org/biographies/view/Sixth-Karmapa-Tongwa-Donden/1597

https://www.druponrinpoche.org/en/lineage/kagyu-lineage/thongwa-donden-6th-karmapa/

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