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A Golden Swan in Turbulent Waters: The Life and Times of the by Shamar Rinpoche

By Shamar Rinpoche

The 10th Karmapa (1604–1674) lived via dramatic adjustments 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 awesome bodhisattva and artist, the Karmapa has mostly escaped the shut consciousness of recent students. during this publication, 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 a right away lineage-descendant from the 6th Shamarpa—the Karmapa’s guru—the Shamar Rinpoche stocks his distinct wisdom and adventure via vast annotations and a historic evaluate of Tibet from the 13th via 17th century. The textual content of A Golden Swan in Turbulent Waters: The lifestyles and instances of the 10th Karmapa Choying Dorje is complemented by means of maps and colour illustrations depicting areas the place the Karmapa lived and his prolific inventive paintings, with a few item pictures being released for the 1st time.

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The government demanded the equivalent amount of gold zho be withdrawn from that treasury. Accompanied by government officials, Sonam Chopal went to the Gyal Monastery and somehow eventually managed to escape to Mongolia. 31 SIX • TIBET UNITED • For the Sakya, Kagyu, and Nyingma sects, the war of 1618 revived fears of an invasion by the Mongols at the invitation of the Gelugpas and of the downfall of the Dharma. Many Nyingma termas of Guru Padmasambhava discovered during the preceding three centuries had predicted this.

Kyisho Depa Sonam Namgyal offered him the statue of Jowo Lokeshvara, which was an Eleven-faced Avalokiteshvara that the first Buddhist king ofTibet, Tsontsen Campo, used for his Dharma practice. This Jowo Lokeshvara statue is considered a Tibetan national treasure. To offer it to a foreign warlord in exchange for his commitment to wage war against one's own government was unthinkable. The Gelug spiritual teachers were dismayed at this blatant betrayal. However, they could not stand up to the powerful alliance of Duke Kyisho and the majority of Gelug administrators from the Sera and Drepung monasteries.

The future of Tibet was not his concern. He and others in his administration acted against the teachings of the Buddha. They did not seek enlightenment for themselves or for others. Religion was to them a means to gain wealth, prestige, and power. War in Tsang 1641-1642 When war finally broke out between the Tsang government and Gushri Khan in 1641, the Tenth Karmapa was in central Tibet. He beseeched the Tsang Desi not to fight but to surrender, even as Gushri Khan and his soldiers were attacking.

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