Shamarpa
Shamar (also red hat lama or later red hat Karmapa; often incorrectly Sharmapa ) is the name of an important Trülku line of the Karma Kagyu school of Tibetan Buddhism. The Shamar is also regarded as an emanation of Amitabha.
His incarnation lineage is closely linked with that of the Gyelwa Karmapa, the head of the Karma Kagyu.
Very little is known about the 11th, 12th and 13th Shamar since its rebirth was at the time of the 11th Shamarpas prohibited reasons of power politics of the government of Tibet and these three incarnations therefore could not be officially recognized. Only the current 14th Shamar Mipham Chokyi Lodro Künsig Shamar ( b. 1952 ), the second highest lama in the Karma Kagyu, was after the enthronement Thaye Dorje the 17th Gyalwang Karmapa again become a major figure in the history of the Karma Kagyu. He was born in Dege ( Garzê, Sichuan ), and at the age of four years in the monastery Tshurphu (Tibet) brought, where he was recognized by the 16th Karmapa as the 14th Shamar.
Red hat Karmapa
The term red hat Karmapa comes from historical texts of GOELO Shönnu Pel (1392-1481), the second pawo Rinpoche Tsuglag Trengwa ( 1504-1566 ), the 5th Dalai Lama ( 1617-1682 ) and the 8th Tai Situpa, Chokyi Chungne (1700-1774), in which the respective Shamar is so named.
History of Shamarpas
13th Century
The first Shamar Khedrub dragpa Sengge ( 1283-1349 ) was one of the most important disciple of the 3rd Karmapa ( 1284-1339 ), who confirmed him next Karmapa himself as another emanation of the 2nd Karmapa Karma Pakshi, who had predicted that he would manifest itself in two nirmanakaya forms. The 3rd Karmapa presented the 1st Sharmapa now a ruby red hat, which was the exact image of his own black hat. This should be a symbol of the inseparability of the mind of the Karmapa and the Shamarpas. The name Shamar " The one with the red hat " (or the red crown ) dates from this time. It also fulfilled a prophecy of Shakyamuni in the Kalpa Sutra, should come after a great Bodhisattva with a red hat (or a red crown) to free the sentient beings from samsara.
17th Century
The Karma Kagyu Lineage unfolded over 500 years and was the beginning of the 17th century, at the time of the 10th Karmapa ( 1604-1674 ), one of the most influential schools of Tibetan Buddhism. The death of the popular sixth Shamar Mipham Chokyi Wangchuk ( 1584-1630 ), who enjoyed a high reputation at that time the most powerful lama of the Gelugpa, the 5th Dalai Lama, weakened the political position of the Karma Kagyu lineage. It escalated between one of the Karma Kagyu and Gelug long -simmering political conflict. The 10th Karmapa, who left the regency of his monasteries 5th Goshri Gyeltshab Rinpoche dragpa Chöyang ( 1618-1658 ), as well as the 7th Shamar Yeshe Nyingpo ( 1631-1694 ) and their supporters were attacked, but they managed to escape. When the Mongol prince Gushri Khan finally invaded with an army in the Kingdom of Tsang, whose king was a follower of the 10th Karmapa and a year later the 5th Dalai Lama Lobsang Gyatsho as sovereign of the whole of Tibet began, lost the Karma Kagyu school any political influence in Tibet. The victorious Gelug consolidated their political power by the politically important central provinces, mainly in Tsang, suppressed the Karma Kagyu lineage. In addition to 27 monasteries of Karmapa also 20 monasteries of Shamar were forcibly converted to the Gelugpa school. Only Tsurphu, the seat of the Karmapa, and Yangpachen, the main monastery of the Shamar, and a few others were allowed to continue practicing the Karma Kagyu tradition.
18th century
In the early 18th century made the 7th Goshri Gyeltshab Könchog Oser ( 1699-1765 ), the 8th Tai Situpa Chungne Chokyi ( 1700-1774 ), the eighth Shamar Chokyi Pelchen Döndrub ( 1695-1732 ) and the 12th Karmapa (1703-1732) made a pilgrimage to India and Nepal. In Nepal, they were highly honored by the King, and in India they visited the holy places of the Buddha Shakyamuni. The 12th Karmapa and the 8th Shamar had during the reign of the Chinese Emperor Yongzheng such an excellent reputation that they have been invited to his court in 1732. Both died on the day after their arrival in Beijing of smallpox. The two Gelugpa Lamas Kyangkya and Thudka claim in their autobiographies, the death of the two highest Kagyu lamas was a result of black magic. After the death of the 12th Karmapa and the 8th Sharmapa the Karma Kagyu lineage suffered a renewed period of decline in central Tibet.
During the reign of the Chinese Emperor Qianlong in the 18th century, were the mighty 6 Penchen Lama Lobsang Yeshe Pelden, di the second most powerful lama of the Gelug School, and recognized by the 13th Karmapa 10th Shamar Mipham Chödrub Gyatsho ( 1742-1792 ), brothers. The 10th Shamar hoped his relationship with the Penchen Lama, the Tibetan government could bring himself to put his zwangskonvertierten in the previous century by the Gelugpa monasteries back in the old state. However, before this could happen, the Panchen Lama died in Beijing, where he had been invited by the emperor, of smallpox.
From deep respect for the Penchen Lama, who had been his teacher, to the emperor who gave the brothers and sisters of the Penchen Lama, including the Shamar, a large quantity of gold coins. The monastery Trashi Lungpo, the seat of Penchen Lama, however, is to have the 10th Shamar its rightful part not published. When the administration of Shamar Monastery Yangpachen complained, they said, all the gold belonged to the monastery Trashi Lungpo. The 10th Shamar was labeled a traitor because he had instigated a rebellion against the Tibetan government to get back its monasteries. As a result, originated in the Tibetan government, which was conducted in the absence of the 8th Dalai Lama of two regents, a hostility to Shamar. In 1784 he fled from Tibet so in the safety of the neighboring Nepal.
Since the Nepalese King Rana Bahadur Shah believed that they could take political advantage of the presence of the Shamar, Shamar was involved in an economic- political conflict between Nepal and Tibet, which eventually escalated militarily. The negotiations in which Sharmapa participated, failed, and the Tibetan delegation that had come to Nepal, was captured. In addition, King Bahadur sent troops to Tibet, which were repulsed with the help of Chinese troops, however, so that there was a peace between Nepal and Tibet in 1792. The Tibetan government was but the 10th Shamar to blame for the political and military debacle. In retaliation, they confiscated the monastery Yangpachen, which was converted to the Gelugpa school. Above all, however, it issued a " ban the establishment of rebirths Shamarpas ". 1792 died the 10th Shamar jaundice, but there were rumors he had poisoned himself.
20-21. century
1956 invited the 16th Karmapa the current Dalai Lama Tenzin Gyatsho the monastery Tshurphu one and asked him to lift the ban against Shamarpas. The Dalai Lama agreed, but advised Karmapa, carry out the initial enthronement ceremony for the 14th Shamar first in Tshurphu so then the Tibetan government could publicly announce the lifting of the ban. The enthronement was held in Tshurphu monastery in 1957, but before the government could announce the lifting of the ban, the Dalai Lama had, Karmapa and Shamar flee in 1959 before the Chinese communist invasion of Tibet to India.
Although Tibet was lost, Karmapa asked the Dalai Lama again, removing the ban against Shamarpas. In 1963 the Dalai Lama with this request with a corresponding letter. The following year, the official main enthronement of the 14th Shamar found at Rumtek Monastery in Sikkim held in the presence of delegates from the four main schools of Tibetan Buddhism and Indian and Sikkimese government. Until 1979 he received at Rumtek Monastery in Sikkim, all teachings and transmissions of the Karma Kagyu lineage by the 16th Karmapa. Since then, he travels the world teaching Buddhism in the transmission of the Karma Kagyu. Shamar is the founder of the international Buddhist organization " Bodhi Path". In this organization, the teachings of the Karma Kagyu school be passed in its traditional form. He also taught at the centers of Diamond by Lama Ole Nydahl. Especially Shamarpas activity, it is thanks to them that Thaye Dorje left Tibet in 1994 and now lives in Kalimpong.