this question in his Abhidharmakos ́abhasya.In his later
Vims ́ika(Twenty Verses) he does. In this work, he of-
fers the solution that the fruition of an act, like the act
itself and the intermediate sequence, must be a mind-
event. That is to say, acts and their consequences, and
therefore the whole world, are nothing but mind-
events. Vasubandhu opts here for idealism in order
to solve a problem that resulted from the doctrine
of karma.
The Buddhist doctrine of karma, then, is intimately
linked to the specific ways to liberation accepted by
Indian Buddhists in the course of time, but also to cer-
tain doctrinal developments.
See also:Anatman/Atman (No-Self/Self); Critical Bud-
dhism (Hihan Bukkyo); Hinduism and Buddhism; In-
dia; Jainism and Buddhism
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Bronkhorst, Johannes. Karma and Teleology: A Problem and Its
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Cox, Collett. “Dependent Origination: Its Elaboration in Early
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JOHANNESBRONKHORSTKARMA PA
Karma pais an appellation given to the spiritual head
of the Karma BKA’ BRGYUD(KAGYU), a major branch
of the larger Bka’ brgyud sect of Tibetan Buddhism.
The term Karma pais commonly etymologized as
“Man of (Enlightened) Action (karma).” The Karma
pas are considered to form the first institutionalized
succession of reincarnated masters (sprul sku,pro-
nounced tulku) in Tibet, a process whereby a young
child is recognized as the reembodiment of a recently
deceased master and raised to continue the latter’s re-
ligious and political activities. In a tradition perhaps
unique to the Karma pas, prior to his death each hier-
arch is said to compose a letter predicting the date and
location of his future rebirth. Entrusted to a close dis-
ciple, this prediction letter then forms the basis for
seeking out the prelate’s next incarnation.
The Karma pas are traditionally believed to be the
custodians of a black crown fashioned from the hair
of 100,000 DAKINIgoddesses, invisible to all save those
of great spiritual merit. In the early fifteenth century,
the Ming emperor Yongle offered the fifth Karma pa
a physical replica, which has since become one of the
lineage’s most sacred relics, believed to confer libera-
tion upon those who merely see it. For this reason, the
Karma pas are sometimes called the Black Crowned
(zhwa nag) and have somewhat unwittingly received
the title Black Hat Lama in the West. While they have
occasionally been the target—and the source—of
polemical sectarian attack, the Karma pas (like the
Dalai Lamas) are traditionally understood by Tibetans
to be emanations of the Bodhisattva of Compassion,
Avalokites ́vara. They rank among Tibet’s greatest reli-
gious figures, revered for their learning and exposition
as well as their mastery of yogic and meditative disci-
plines, and at times they have wielded tremendous sec-
ular influence and political power.
The line of Karma pas originated during the twelfth
century with the first Karma pa, Dus gsum mkhyen pa
(Dusum Khyenpa, 1110–1193), a close disciple of
Sgam po pa Bsod nams rin chen (Gampopa Sönam
Rinchen, 1079–1153), who had studied under the fa-
mous yogin MILARASPA(MILAREPA, 1028/40–1111/
23). Dus gsum mkhyen pa established several impor-
tant monasteries, including Karma Dgon (Karma Gön)
in eastern Tibet and, in 1187, Stod lung Mtshur phu
(Tölung Tshurphu), northwest of Lhasa. The latter was
expanded during subsequent generations, becoming
one of the region’s leading institutions and serving as
the main seat of the Karma pas and the Karma Bka’
brgyud. Dus gsum mkhyen pa’s successor, the second
Karma pa, Karma Pakshi (1204–1283), is remembered
especially for his prowess in meditation and the
performance of magical feats. Patronized for a time by
the Mongol emperor Kublai Khan (r. 1260–1294), heKARMA PA