By Shamar Rinpoche
The 10th Karmapa (1604–1674) lived via dramatic alterations in Tibet, together with the increase to political supremacy of the 5th Dalai Lama and the Gelug sect following a Mongol invasion. considered as a amazing bodhisattva and artist, the Karmapa has mostly escaped the shut cognizance of recent students. during this ebook, Shamar Rinpoche, the Fourteenth Shamarpa, introduces the 10th Karmapa via his translations of the Karmapa’s autobiographical writings and an eighteenth century biography of him. As an immediate lineage-descendant from the 6th Shamarpa—the Karmapa’s guru—the Shamar Rinpoche stocks his targeted wisdom and adventure via large annotations and a historic evaluation of Tibet from the 13th via 17th century. The textual content of A Golden Swan in Turbulent Waters: The lifestyles and occasions of the 10th Karmapa Choying Dorje is complemented via maps and colour illustrations depicting locations the place the Karmapa lived and his prolific creative paintings, with a few item photographs being released for the 1st time.
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Extra info for A Golden Swan in Turbulent Waters: The Life and Times of the Tenth Karmapa Choying Dorje
For their parts, both the Tenth Karmapa and the Sixth Shamarpa viewed political leaders as greedy people who thought only of personal 40 SH(TIB}: Volume 1, 406 41 See chapter 5. 36 TIBET UNITED ambition and power. In their experience, chieftains, dukes, and rulers often controlled and used people with undue disregard and cruelty. The two bodhisattvas tried to stop abuse and mistreatment whenever they could. For example, when the first Tsang Desi began a campaign to take over the territory of Duke Kurabpa around 1620, the Tenth Karmapa enlisted the Sixth Shamarpa to beseech the Tsang Desi to stop his military advances.
Considering the primitive, backward state of Tibetan society in the 16'h and 17'h centuries, it is quite remarkable that the Tsang Desis were so progressive. The Tsang Desi Karma Tenkyong Wangpo even allowed Christian missionaries to visit and stay in Tibet around 1627. Karma Kagyu lamas, however, objected to their presence, and the Jesuits were expelled. Neither the Tenth Karmapa nor the Sixth Shamarpa was present in central Tibet at the time of these Christian missionaries. In 1624, they both left for Mount Kailash in the far west.
The unification and reform strategy devised by the Tsang Desi Phuntsok Namgyal and carried out by him and his son Karma Tenkyong Wangpo involved not only political unification of Tibet by military means but also social reforms which benefited the people. The two Tsang Desis built schools for medicine, military affairs, and handicrafts. They established agricultural programs and also a Tibetan cultural center where literature was taught, promoted, and collected. Such programs and schools had not existed in Tibet since Kublai Khan's rule in the 13'h century.
A Golden Swan in Turbulent Waters: The Life and Times of the Tenth Karmapa Choying Dorje by Shamar Rinpoche