Karmapa, 15th

Karmapa, 15th on the DRL

Classical Tibetan Authors • Tulkus

མཁའ་ཁྱབ་རྡོ་རྗེ་

Wylie	mkha' khyab rdo rje
English Phonetics	Fifteenth Karmapa Khakhyab Dorje

Himalayan Art Resources

 

Other names

• ཀརྨ་པ་བཅོ་ལྔ་པ་
• དོན་གྲུབ་རྡོ་རྗེ་

• karma pa bco lnga pa
• don grub rdo rje

Alternate names

• Karmapa, 15th

Dates

Birth:	1870
Death:	1921
Place of birth:	rgyal rtse khul

Tibetan calendar dates

Dates of birth

Day
Month
Gender	Male
Element	Iron
Animal	Horse
Rab Jyung	15

Dates of passing

Day
Month
Gender
Element
Animal
Rab Jyung

About

Religious Affiliation

Karma Kagyu

Familial Relations

Father of Jamgön Kongtrül, 2nd

Is emanation of

Fourteenth Karmapa Tekchok Dorje

Teachers

'jam dbyangs mkhyen brtse'i dbang po · 'jam mgon kong sprul · Mkhan chen bkra shis 'od zer · mi 'gyur dbang rgyal · shes bya kun mkhyen · gtsug lag nyin byed

Students

Tai Situpa, 11th · Goshir Gyaltsab, 11th · Jamgön Kongtrül, 2nd · 'jam dpal tshul khrims · karma sgrub brgyud nges don snying po · Katok Situ, 3rd

Other Biographical info:

Links

BDRC Link

https://www.tbrc.org/#!rid=P563

Treasury of Lives Link

http://treasuryoflives.org/biographies/view/Khakhyab-Dorje/8170

Wiki Pages

• Karmapa, 15th on the DRL
• Karmapa, 15th on the LIB
• Karmapa, 15th on the RTZ
• Karmapa, 15th on the DNZ
• Karmapa, 15th on the BNW

Buddha Nature Project

Person description or short bio

From his very recognition and enthronement as the Fifteenth Karmapa, Khakhyab Dorje continued his previous incarnation’s ties to the Rimé Movement of eastern Tibet. Khakhyab Dorje was identified by a group of lamas that included two of the main figures driving the movement: Jamyang Khyentse Wangpo (1820–1892) and Jamgön Kongtrul Lodrö Thaye. From an early age, Khakhyab Dorje directed his energies to his education, seeking out the most learned teachers and applying himself to his studies with great results. At the age of 15, he traveled from Tsurphu to Palpung Monastery to meet Jamgön Kongtrul Lodrö Thaye, from whom he received the entire Kagyu transmission and Lodrö Thaye’s own vast collection known as the Five Treasuries. From there, the Fifteenth Karmapa began traveling across eastern Tibet seeking out other transmissions and teachers—Sakya, Nyingma, Drukpa Kagyu, Shangpa Kagyu and his own Karma Kagyu. In this way, Khakhyab Dorje fully embodied the spirit of inclusiveness and openness that characterized the Rimé movement.

(Source Accessed Sept 8, 2020)

Expand to see this person's philosophical positions on Buddha-nature.

Is Buddha-nature considered definitive or provisional?
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All beings have Buddha-nature
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If "Qualified", explain:
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Which Wheel Turning
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Yogācāra vs Madhyamaka
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Zhentong vs Rangtong
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Promotes how many vehicles?
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Analytic vs Meditative Tradition
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What is Buddha-nature?
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Svātantrika (རང་རྒྱུད་) vs Prāsaṅgika (ཐལ་འགྱུར་པ་)
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Causal nature of the vajrapāda
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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.

The Sakya tradition developed in the eleventh century in the Khön family of Tsang, which maintained an imperial-era lineage of Vajrakīla and which adopted a new teaching from India known as Lamdre.

The Nyingma, which is often described as the oldest tradition of Tibetan Buddhism, traces its origin to Padmasambhava, who is said to have visited Tibet in the eighth century.

Refers to something that is taught for a specific reason, rather than because it is entirely true.

Along with Madhyamaka, it was one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Asaṅga and Vasubandhu around the fourth century CE, many of its central tenets have roots in the Saṃdhinirmocanasūtra and the so-called third turning of the dharma wheel (see tridharmacakrapravartana).

Along with Yogācāra, it is one of the two major philosophical schools of Mahāyāna Buddhism. Founded by Nāgārjuna around the second century CE, it is rooted in the Prajñāpāramitā Sūtras, though its initial exposition was presented in Nāgārjuna's Mūlamadhyamakakārikā.

The state of being devoid of that which is wholly different rather than being void of its own nature. The term is generally used to refer to the ultimate, or buddha-nature, being empty of other phenomena such as adventitious defiling emotions but not empty of its true nature.

The state of being empty of self, which references the lack of inherent existence in relative phenomena.

Tsen Khawoche's "meditative tradition" of exegesis of the Uttaratantra; it is one of two major Tibetan traditions of exegesis, both stemming from students of Sajjana.