established ties with the Yuan court in China. The
third Karma pa, Rang ’byung rdo rje (Rangjung Dorje,
1284–1339), advanced his predecessor’s affiliation
with the Mongol court by supervising Emperor To-
ghun Temur’s (r. 1333–1368) ascension to the throne.
He was also influenced, like his predecessor, by the
RNYING MA(NYINGMA) sect’s teachings on the Great
Perfection (rdzogs chen), and he authored several im-
portant treatises on tantric theory and practice.
The fourth Karma pa, Rol pa’i rdo rje (Rolpe Dorje,
1340–1383), and the fifth Karma pa, De bzhin gshegs
pa (Dezhin Shekpa, 1384–1415), continued to develop
ties with the Chinese court—the former with Toghun
Temur and the latter serving as guru to the Ming dy-
nasty emperor Yongle (r. 1402–1424), a position of
great influence. While the sixth Karma pa, Mthong ba
don ldan (Thongwa Dondan, 1416–1453), did not ac-
tively pursue the political connections established by
his predecessors, he is known for reinvigorating the rit-
ual practice of the Karma Bka’ brgyud, authoring nu-
merous meditation and liturgical manuals. The
seventh Karma pa, Chos grags rgya mtsho (Chödrak
Gyatso, 1454–1506), is remembered primarily for his
philosophical writings on logic and epistemology. His
voluminous work on the topic of pramanais still used
as a principal textbook in many Bka’ brgyud monas-
teries. The eighth Karma pa, Mi bskyod rdo rje (Mikyö
Dorje, 1507–1554), was likewise a prolific scholar
whose writings encompassed Sanskrit linguistics, po-
etry, and art, as well as MADHYAMAKA SCHOOLphilos-
ophy and TANTRA. Several of his works sparked a
heated debate with DGE LUGS(GELUK) scholars by crit-
icizing the views of their founder, TSONG KHA PA
(1357–1419), and his Thun bzhi bla ma’i rnal ‘byor
(Four Session Guru Yoga) remains an important, widely
practiced meditation text. The ninth Karma pa, Dbang
phyug rdo rje (Wangchuk Dorje, 1604–1674), is
revered for his seminal writings on the theory and
practice of MAHAMUDRA. However, with the ascen-
dance of the Mongol backed Dge lugs hierarchs, he also
witnessed the decline of his sect’s political influence in
central Tibetan politics. His successor, the tenth Karma
pa, Chos kyi dbang phyug (Chökyi Wangchuk,
1604–1674), was thus forced into virtual exile near the
Sino-Tibetan border in the east. As the civil war in
Tibet waned, Chos kyi dbang phyug returned to Lhasa
where he forged ties with Tibet’s new religious and
political leader, the fifth DALAILAMANgag dbang
blo bzang rgya mtsho (Ngawang Lozang Gyatso,
1617–1682).The eleventh Karma pa, Ye shes rdo rje (Yeshe
Dorje, 1676–1702), and twelfth Karma pa, Byang chub
rdo rje (Changchub Dorje, 1703–1732), both lived rel-
atively short lives, although the latter made an impor-
tant journey through Nepal together with his disciple,
the brilliant scholar and Sanskritist Situ Chos kyi
’byung gnas (Chökyi Jungne, 1700–1774). The life of
thirteenth Karma pa, Bdud ’dul rdo rje (Dudul Dorje,
1733–1797), was, for the most part, lived outside the
sphere of politics. He is especially remembered for his
love of birds and animals, to whom he is said to have
taught the dharma. Together with his predecessor, the
fourteenth Karma pa, Theg mchog rdo rje (Thekchok
Dorje, 1798–1868), witnessed a revival of Bka’ brgyud
doctrine in the eastern Tibetan province of Khams, as
part of the so-called Eclectic (ris med) Movement of
which his disciple Kongs sprul Blo gros mtha’ yas
(Kongtrul Lodrö Thaye, 1813–1899) was a leading
voice. The fifteenth Karma pa, Mkha’ khyab rdo rje
(Khakhyab Dorje, 1871–1922), the latter’s principal
disciple, continued to support this movement and left
an ample body of collected writings. The sixteenth
Karma pa, Rang ’byung rig pa’i rdo rje (Rangjung
Rigpe Dorje, 1924–1981), faced the Communist Chi-
nese occupation of Tibet; he fled to India in 1959 and
established an exile seat at Rumtek Monastery inKARMA PA
The seventeenth Karma pa, O rgyan ’phrin las rdo rje (Orgyan
Trinle Dorje), in Dharamsala, India, in 2000. AP/Wide World
Photos. Reproduced by permission.