Ninth Karmapa Wangchuk Dorje

PersonType	Category:Classical Tibetan Authors Category:Tulkus
MainNamePhon	Ninth Karmapa Wangchuk Dorje
MainNameTib	དབང་ཕྱུག་རྡོ་རྗེ་
MainNameWylie	dbang phyug rdo rje
AltNamesTib	ཀརྨ་པ་དགུ་པ་  ·  དཀོན་མཆོག་འབངས་  ·  ནམ་མཁའ་རྒྱལ་པོ་  ·  དཔལ་ལྡན་མི་ཕམ་ཆོས་ཀྱི་དབང་ཕྱུག་
AltNamesWylie	karma pa dgu pa  ·  dkon mchog 'bangs  ·  nam mkha' rgyal po  ·  dpal ldan mi pham chos kyi dbang phyug
AltNamesOther	Karmapa, 9th
BiographicalInfo	Important karma kaM tshang bka' brgyud hierarch. He enjoyed the patronage of the rin spungs pa. He was involved in various restoration projects: 'brong bi dgon rnying, the mtshur phu 'du khang chen mo. Built the sgo rab brtan gtsug lag khang and the thar gling gtsug lag khang. His gsung 'bum came to about 10 volumes. Kongtrul mentions him in the Terton Gyatsa in relation to the pure vision of Karmapa, 6th.
YearBirth	1556
YearDeath	1601/1603
BornIn	tre shod stag tshang
TibDateGender	Male
TibDateElement	Fire
TibDateAnimal	Dragon
TibDateRabjung	9
ReligiousAffiliation	Karma Kagyu
EmanationOf	Eighth Karmapa Mikyö Dorje
StudentOf	The Second Pawo Tsuklak Trengwa  ·  Fifth Shamarpa Könchok Yenlak  ·  rnam rgyal grags pa  ·  Fourth Tai Situ Mitruk Chokyi Gocha  ·  rgyal ba seng+ge
TeacherOf	karma bstan 'phel  ·  gtsug lag rgya mtsho  ·  karma bstan srung  ·  tA ra nA tha  ·  dge legs dpal bzang  ·  lhag bsam rgya mtsho  ·  karma legs bshad sgra dbyangs  ·  Sixth Shamarpa Chökyi Wangchuk  ·  Fifth Tai Situ Chokyi Gyaltsen  ·  karma mkhyen brtse  ·  rnam rgyal grags pa  ·  rin chen shes rab  ·  khyab bdag grub mchog dbang po  ·  kun dga' rnam rgyal
BDRC	https://www.tbrc.org/#!rid=P889
Treasury of Lives	http://treasuryoflives.org/en/biographies/view/biography/11645
Himalayan Art Resources	https://www.himalayanart.org/search/set.cfm?setID=320
IsInGyatsa	Yes
GyatsaNameTib	ཀརྨ་པ་དགུ་པ་དབང་ཕྱུག་རྡོ་རྗེ་
GyatsaNameWylie	karma pa dgu pa dbang phyug rdo rje
GyatsaBioStartPage	710
GyatsaBioEndPage	710
GyatsaBioStartFolio	185b4
GyatsaBioEndFolio	185b5
GyatsaBioTib	དཔལ་ཀརྨ་པ་དྲུག་པ་མཐོང་བ་དོན་ལྡན་གནས་ཆེན་ཙ་རི་ཏྲར་ཐུགས་དམ་ལ་བཞུགས་པའི་སྐབས། རྔ་ཡབ་གླིང་ནས་སློབ་དཔོན་ཆེན་པོས་གྲུབ་ཆེན་ཟླ་བ་པ་ཕོ་ཉར་མངགས་ཏེ་ཚེ་སྒྲུབ་ཟབ་མོའི་གདམས་པ་བསྩལ་པ། ཕྱིས་རྗེ་དགུ་པ་དབང་ཕྱུག་རྡོ་རྗེས་མངོན་རྟོགས་ཞི་ཕྲེང་གི་གྲལ་དུ་བཀོད་པར་མཛད་པའི་དབང་གི་རྒྱུན་ད་ལྟའང་མཆིས་སོ་
GyatsaBioWylie	dpal karma pa drug pa mthong ba don ldan gnas chen tsa ri trar thugs dam la bzhugs pa'i skabs/_rnga yab gling nas slob dpon chen pos grub chen zla ba pa pho nyar mngags te tshe sgrub zab mo'i gdams pa bstsal pa/_phyis rje dgu pa dbang phyug rdo rjes mngon rtogs zhi phreng gi gral du bkod par mdzad pa'i dbang gi rgyun da lta'ang mchis so
BnwShortPersonBio	As predicted by the Eighth Karmapa, the Ninth was born in the Treshö region of eastern Tibet. He was heard reciting mantras in the womb during pregnancy and he, too, sat cross-legged for three days soon after birth and declared he was the Karmapa.       In accordance to the prediction letter left by the Eighth Karmapa, he was soon recognized by the Tai Situpa Chökyi Gocha, who was staying not far away, and by the Sharmapa Konchok Yenlak. A year later, Shamarpa enthroned him at the age of six and gave him extensive teachings.       Once Wangchuk Dorje had received the complete Kagyu transmission, he began to teach throughout Tibet, traveling in a monastic camp, which strictly emphasized meditation practice. Wangchuk Dorje did not visit China. He gave many teachings and restored monasteries and temples wherever he went.       Like the Eighth Karmapa, Wangchuk Dorje was also a creative author and wrote many condensed commentaries on sutras and tantras, including three mahamudra treatises: The Ocean of Definitive Meaning, Dispelling the Darkness of Ignorance, and Pointing Out the Dharmakaya. These treatises have played a major role in Tibet for the teaching and transmission of mahamudra. (Source Accessed July 29, 2020)
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The Kagyu school traces its origin to the eleventh-century translator Marpa, who studied in India with Nāropa. Marpa's student Milarepa trained Gampopa, who founded the first monastery of the Kagyu order. As many as twelve subtraditions grew out from there, the best known being the Karma Kagyu, the Drikung, and the Drukpa.

Persons who have experience in meditation on the nature of the mind or emptiness are said to be able to remain in a meditative equipoise after death. Although they have stopped breathing and are clinically dead, they are said to be able to retain their body without decay, often with lustre and flexibility. They are believed to have actualised their buddha-nature at the time of death and attained the state of enlightenment.