Each year of the Kagyu Monlam, the butter sculptures (tormas)
add a special dimension. Rising tall above the shrine, their
subtle colors and rich designs bring an ancient artistry to
life in the service of the teachings and the practice that
unfolds before them. The Karmapa’s teacher, Khyabje Thrangu
Rinpoche, has explained that tormas have three main
functions: as supports for our meditation, they are
visualized as the deities we practice; they are also created
as a great variety of beautiful objects to be offered, and
finally, they are used to clear away obstacles and negative
conditions.
Here, at the Monlam, their central function is to support
and inspire our practice as well as to instruct. And in that
role, set four on either side of the main shrine, they are
actually objects of offerings, which are spread out beneath
them along the whole length of the altar. Underneath the
Bodhi Tree’s graceful boughs with their soft green leaves
turning in the light, the altar extends in two rows, the
first of red, yellow, orange, and green fruits, and the
second of traditional Tibetan biscuits (kapse) carefully
layered in conical shapes, recalling the jewels that are
often set in front of the buddhas and yidam deities. In
commenting on the history of tormas, Vajra Master Tenga
Rinpoche has mentioned that the simple shape of the torma
was taught by the Buddha himself in an early Pali sutra. He
spoke of offerings made out of flour and butter, which are
mixed with other substances and formed in the conical shape
of a mountain. The symmetry of the offerings reflects the
symmetry of the tormas above.
This year, the tormas are about six feet tall and their
images encompass a medley of great scholars; the first eight
Karmapas and their main disciples, (who belong to the famous
Golden Rosary of the Kagyu); plus stories from the Buddha’s
life; and finally, the eight worldly protectors.
The eight scholars are known as the Six Ornaments and the
Two Supreme Ones (Tib. rgyan drug mchog gnyis). The six are
the great masters of philosophy and logic—Nagarjuna, Asanga,
Aryadeva, Vasubhandu, Dignaga, and Dharmakirti—while the two
are the masters of the vinaya—Gunaprabha and Shakyaprabha.
During the Monlam, a praise of the eight is chanted,
bringing to mind their immense achievements.
In this year of celebrating the 900th anniversary of the
first Karmapa, Dusum Khyenpa, it is fitting that the
Karmapas are central to the tormas. Their main students
became the teachers of the succeeding Karmapas in an
unbroken lineage that flowed through each successive
generation to preserve the highest levels of teaching. Each
master in this Golden Rosary was deeply realized and able to
transmit their realization to heart disciples. Gratitude to
the lineage is a leitmotiv of the celebrations and practices
taking place in Bodh Gaya this year. Preceding the Monlam
were festivities connected with the 900th anniversary
celebration of the First Karmapa, Dusum Khyenpa, and at the
end of the Monlam are the long life ceremonies to honor the
great elder teachers of the Karma Kagyu lineage: Khenchen
Thrangu Rinpoche, Dolob Tenga Rinpoche, and Khenpo Tsultrim
Gyamtso Rinpoche.
Beneath the Karmapas come the stories of the Buddha’s life,
and two will be familiar from the famous twelve deeds: the
Descent from the Realm of Tushita and Undergoing
Austerities. The six others are found in the various praises
of the Buddha and in his life stories, some of which are
better known in India than Tibet.
This year the clouds of offerings, gathered in bright shapes
directly beneath the stories of the Buddha, are of two kinds
that alternate: the five pleasing objects of the senses,
(beautiful forms, mellifluous sounds, pleasurable smells,
delicious flavors, and objects pleasant to touch), and the
seven royal emblems, (the precious wheel, jewel, queen,
minister, elephant, horse, and general), all represented by
precious substances, such as ivory, coral, and so forth.
Finally, at the base of the tormas are the Eight Worldly
Protectors: the Buddhist Kings of the Four Directions plus
the Hindu trinity of Brahma (the creator), Vishnu (the
preserver), Ishvara ( a form of Shiva, the destroyer), and
Indra (the King of Gods). They are called protectors
because, when befriended, the eight help to remove
obstacles. His Holiness the Karmapa noted that the Buddha
has praised them all and added that the eight protectors are
active not only for Buddhists, but for all who are engaged
in virtuous activity. He also mentioned that including the
Hindu deities was a way of showing respect to the religion
of the country where he (and so many other Tibetans) reside.
The First Torma
To look at the tormas individually, we can begin with
the first torma, which has the prodigious scholar Nagarjuna
at the top. His teachings form the basis of the Middle Way
tradition, which emphasizes emptiness and interdependent
arising as inseparable. Beneath him is the first Karmapa,
Dusum Khyenpa (1110 - 1193). It is his 900th birthday that
is being celebrated this year. As His Holiness the 17th
Gyalwang Karmapa explains: “Through his deeds in founding
the Karmapa lineage and the great lineage of the Karma Kagyu,
Dusum Khyenpa was the source of 900 years of kindness to
beings. Countless great masters have come and engaged in
enlightened activities over the past nine centuries through
his lineage.”
During his younger years in eastern Tibet, Dusum Khyenpa
studied with the great Madhyamaka masters of his time. Then
at the age of thirty, he traveled to Central Tibet and
received teachings on the sutras from Milarepa’s sun-like
disciple, Gampopa and many of Milarepa’s lineage teachings
from his moon-like disciple, Rechungpa. Dusum Khyenpa had a
rich life of teaching and was famous for his ability to
demonstrate miracles to fortunate disciples. In his later
years, he founded the three main Kagyu Monasteries: the main
seat of the Karmapas at Tsurphu near Lhasa, and Kampo Nenang
and Karma Gon in eastern Tibet. Dusum Khyenpa was the first
master ever to indicate that he would be reborn, thus
starting the tradition of tulkus, which the 17th Karmapa has
described as motivated by the bodhicitta that never abandons
benefitting living beings. It is a unique contribution to
the Buddhist heritage that has shaped the traditions of
Tibet.
Dusum Khyenpa’s prediction letter was given to his main
disciple, Drogon Rechen (1148-1218) whom he chose to become
the next lineage-holder. Drogon Rechen is the next figure
beneath the first Karmapa on the left. A part of Tai
Situpa’s Dharma lineage, Drogon Rechen received mahamudra
teachings at a very young age and practiced with a Kagyu
teacher until he was fifteen. Not satisfied with his
already deep meditation, Drogon Rechen went to eastern Tibet
where Dusum Khyenpa was living at Kampo Nenang. Deciding to
study with him, Drogon Rechen received the full Kagyu
transmission from him and became the lineage-holder. Drogon
Rechen stayed in the Kham region and continued the
activities of the Karmapa and the lineage at the seats of
Karma Gon and Kampo Nenang.
On the other side of the torma is Pomdrakpa (1170 - 1249),
who was Drongon Rechen’s main disciple and teacher of the
second Karmapa, Karma Pakshi. At the age of fourteen,
Pomdrakpa heard the name of Drogon Rechen that inspired a
vision of red dakinis who prophesied that Drogon Rechen
would be his teacher. Within ten days, Pomdrakpa was on his
way to him and then followed Drogon Rechen throughout his
life. Pomdrakpa’s practice was rich with visions of wisdom
deities and of the First Karmapa who have him instructions.
As predicted, Pomdrakpa’s teachings flourished and he passed
the lineage transmission to the Second Karmapa.
Above these two disciples and in the central position of the
torma is the famous image of the Buddha performing
austerities, his body so thin that his ribs are clearly
seen. Beneath the clouds of offerings, comes the first of
the eight protectors’ images, this time of Brahma, the
creator and first of the triad of major Hindu deities.
The Second Torma
The second torma begins with Asanga, known for the
breadth of his teachings and as the one who transmitted the
five great texts of Maitreya. He is followed by the second
Karmapa, Karma Pakshi (1204 -1283), who was a child prodigy
in meditation and study. On his way to Central Tibet, he met
Pomdrakpa, who, through visions, recognized that this
special child corresponded to the prediction that Drogon
Rechen had given him. Pomdrakpa transmitted the full
lineage to Karma Pakshi, and ever since, it has become a
tradition for the Karmapas, despite their pre-existing
realization and knowledge, to receive the lineage
transmission from a lineage holder.
The first half of Karma Pakshi’s life was spent in retreat.
He then traveled to China where he performed many miracles
at the court of the Emperor. Returning to Tsurphu, Karma
Pakshi built the famous Buddha statue known as Tsurphu
Lhachen (The Great Deity of Tsurphu). He also composed
numerous texts, and finally gave instructions on how to find
his reincarnation to his main disciple, Orgyenpa.
Orgyenpa (1230-1312) traveled widely inside and outside
Tibet, and at the age of fifty-three, met Karmapa Pakshi.
Afterwards, Orgyenpa mainly taught mahamudra practices. On
the other side of the torma from Orgyenpa is another of
Karma Pakshi’s main disciples, Nyen Repa. Since Orgyenpa was
quite old, he did not have much time to teach the Karmapa,
and so Nyen Repa offered him the main teachings and
practices.
Above these two disciples, the center of this second torma
depicts the Buddha’s activity of taming Angulimala, who wore
a garland of fingers belonging to those he had murdered.
When he was on his way to claim another victim, the Buddha
was able to give him teaching that put a stop to his
killing. This story is often recited to show that even the
worst kind of person can be reformed. Then beneath the
clouds of offerings is Ishvara, a form of Shiva, the
destroyer.
The Third Torma
The third torma begins with Aryadeva, Nagarjuna’s main
disciple and author of the ‘Four Hundred Stanzas’. Beneath
him is found the Third Karmapa, Rangjung Dorje (1284 -
1339). At the age of three, he sat up and said he was the
Karmapa, and at the age of five, he went to see Orgyenpa who
was waiting for him. Recognizing the child as the third
Karmapa, Orgyenpa gave him all the possessions of the second
Karmapa. Through extensive study and travel, Rangjung Dorje
connected with the greatest lamas of his time, especially
those of the Kagyu and Nyingma lineages, and gained mastery
in almost all the lineages that were brought to Tibet from
India. Through visions of Vimalamitra and Guru Rinpoche, the
Third Karmapa realized the Nyingma teachings of the Great
Perfection and unified them with the Kagyu’s tradition of
mahamudra.
The next image in the torma shows one of the Buddha’s twelve
deeds: his descent from Tushita where he was waiting to take
rebirth.
One of the third Karmapa’s main students was the next
lineage holder, Gyalwa Yungtonpa (1296-1376). After years of
practice, he met Rangjung Dorje and received all the highest
transmissions, which he practiced for years in Tibet and
Bhutan. Renowned as a great scholar, Yungtonpa had many
disciples, the main one being the fourth Karmapa, Rolpe
Dorje.
Next to Yungtonpa is the first Shamar, Drakpa Senge
(1283-1349). His texts include works on both tantra and
sutra. He had a special affinity with the practice of Dorje
Pagmo and spent the latter twenty years of his life in
retreat.
Beneath the clouds of offerings is the Hindu god Vishnu, the
preserver in the triad of the main Hindu deities.
The Fourth Torma
At the peak of the fourth torma is Vasubhandu, the
brother of Asanga and author of numerous commentaries,
including an important one on the Abhidharma. Beneath him is
the fourth Karmapa, Rolpe Dorje (1340 -1383). As a young
child, he manifested special abilities, such as
spontaneously reading books and receiving teachings in his
dreams. In his teenage years, he met the third Karmapa’s
spiritual heir, Yungtongpa, who gave Rolpe Dorje
transmission from both the Kagyu and Nyingma lineages. Soon
after, the Chinese Emperor invited Rolpe Dorje to visit, and
he began a long journey to China, giving teachings along the
way and founding many Kagyu monasteries after his arrival.
On his return to Tibet, Rolpe Dorje gave upasaka or lay
ordination to a special child whom the Karmapa predicted
would play an important role in the Buddhism of Tibet. The
child became known as the great master Je Tsongkhapa. Rolpe
Dorje composed many spiritual songs, or doha, a traditional
way that Kagyu masters express the quintessence of their
realization in following the example of their lineage
masters Milarepa, Saraha, and Tilopa.
Beneath the Karmapa is the Buddha to whom a monkey is
offering honeycomb. While the Buddha was staying in the
forest, a monkey felt devotion to him and offered a piece of
honeycomb. The Buddha was pleased but unable to accept it
because there were still bees inside, so the monkey removed
the honey with care and placed it in the Buddha’s begging
bowl.
Beneath this image on the left of the Fourth Karmapa is
Shamar Kacho Wangpo (1350-1405), who met Rolpe Dorje at the
age of seven. Receiving numerous transmissions from him,
Kacho Wangpo also studied sutra and tantric traditions with
many masters of his day. When the Fourth Karmapa passed
away, Kacho Wangpo continued the lineage activity and passed
the transmissions to the Fifth Karmapa. Across from Kacho
Wangpo is Je Tsongkhapa, and underneath the clouds of
offerings stands the god Indra.
The Fifth Torma
The fifth torma begins at the top with Dignaga, whose
‘Compendium of Valid Cognition’, (Skt. Pramana-Samucchaya)
forms the basis for the study of logic. Underneath him is
the Fifth Karmapa, Dezhin Shekpa (1384 -1415). While his
mother was pregnant, his parents heard the sound of the
Sanskrit alphabet and Om Mani Padme Hung. Soon after he was
born the Karmapa said, “I am the Karmapa. Om Mani Padme
Hung Hri.” When Kacho Wangpo met the boy, he immediately
recognized him as the incarnation of the Fourth Karmapa and
gave him all the transmissions. When Dezhin Shekpa was
invited to China by the Emperor Yung Lo, he performed a
hundred days of miracles in response to the disciples’
devotion. Through his teaching, the Emperor developed some
realization and had a vision of the wisdom Vajra Crown above
the Karmapa’s head. To benefit others, the Emperor had a
replica of the crown made and requested the Karmapa to wear
it on special occasions. This was the inception of the Vajra
Crown (or Black Crown) ceremony. Dezhin Shekpa’s student,
Rigpe Raltri (also called Chomden Rikral) became the next
lineage holder.
The following image in the torma depicts a devoted Sujata
offering the Buddha milk porridge after his six years of
engaging in austerities.
Beneath this event in the Buddha’s life are the two main
disciples of Dezhin Shekpa. On the left is Rigpe Raltri who
received extensive training in philosophy and logic,
becoming one of the greatest scholars of sutra and tantra.
(His name means “Sword of Logic.”) He received the full
lineage transmission from the Fifth Karmapa, and having
realized the ultimate truth, passed on the lineage
transmission to the Sixth Karmapa. On the other side of the
torma, is Drung Ma Se. Born in Minyak, he received teaching
on the buddha nature from the Fifth Karmapa and belongs in
the Dharma lineage of Chogyam Trungpa Rinpoche. From Drung
Ma Se comes the famous Chakrasamvara practice in the Zurmang
whispered lineage. He also created a Zurmang tradition of
oral instructions.
Below the clouds of offerings is the King of the East,
Yulkhor Sung
(Skt. Dhitarashta).
The Sixth Torma
At the peak of the sixth torma is Gunaprahba, one of the
Two Supreme Ones, and the chief student of Vasubhandu in the
subject of Vinaya. His main text is the Root Sutra of the
Vinaya. Next comes the Sixth Karmapa, Tongwa Donden (1416 -
1453). While his mother was carrying the child, they crossed
the path of a disciple of the Fifth Karmapa. The young boy
became very excited and when the disciple asked the child
his name, he replied, “I’m the Karmapa.” He was taken to
Karma Gon and received the lineage transmission from Rikpe
Raltri. At a young age, Thongwa Donden began to compose many
tantric rituals, eventually establishing a body of liturgies
for the Kamtsang lineage. He also brought the lineages of
the Shangpa Kagyu and the Shijay (Tib. chod, cutting through
fixation) into the main Kagyu lineage transmissions. Knowing
he would die young, the Karmapa went into retreat and
installed First Gyaltsap, Goshir Paljor Döndrup,
(1427-1489) as his regent, indicating to him where he would
take rebirth. Goshir Paljor (on the right side of the torma
underneath the Karmapa), received the full transmission from
the Sixth Karmapa and passed it along to the Seventh.
On the left side of the torma is the sixth Karmapa's main
spiritual heir, Bengar Jampal Zangpo, (15th to 16th
centuries), author of the ‘Mahamudra Lineage Supplication’.
This renowned prayer of the Kagyu lineage represents his
spontaneous utterance upon realizing mahamudra. He also
studied the scriptures of the sutras and tantras with the
great scholar Rongton. Bengar Jampal Zangpo received
teachings and transmissions from the Sixth Karmapa and
passed them onto the Seventh.
Above these two main disciples is the story of the Buddha
caring for a swan, which is famous all over India. When they
were young, the Buddha, still a prince of the Shakya, and
his cousin Devadatta were playing together. With his bow and
arrow, Devadatta shot and injured a swan and the prince then
cared for it with compassion. Both of them claimed the swan
as theirs—Devadatta because he had shot it and the prince
because he had taken care of it—so the king had to decide
between them. He said that the swan should be set at a
distance from the two youths and then let free. The person
to whom it went would be the one to whom it belonged. The
swan, of course, came directly to the prince.
Beneath the cloud of offerings is the King of the South,
Phagpa Kyewo
(Skt. Virudaka).
The Seventh Torma
The seventh torma is crowned by Dharmakirti, the last of
the Six Ornaments. He wrote the famous seven treatises on
logic, which include the classic ‘Commentary on the
Compendium of Valid Cognition’, (Skt. Pramana-vartika).
Beneath him is the Seventh Karmapa, Chodrak Gyatso, who at
birth spoke the words “Ah Hung” which symbolize the ultimate
nature of mind. At nine months, he was recognized as the
Seventh Karmapa by Goshir Pallor Dondrup, who then gave him
a series of empowerments when he was four. The transmission
was completed by Bengar Jampel Zangpo. Chodrak Gyatso was a
very accomplished scholar, whose most famous text was a
brilliant and extensive exposition of logic,’ The Ocean of
Certainty’. He also engaged in various activities in the
world, including building bridges, working to protect
animals, and gilding the statue of the Buddha in Bodhgaya.
He gave the details of his next incarnation and lineage
transmission to Tashi Paljor.
In the middle of the torma is the image of the Buddha caring
for an old man who has a plaster on his leg. In general,
the Buddha was very solicitous of the monks and often tended
to them when they were sick.
From the two main disciples of the Seventh Karmapa, Tashi
Paljor (1457-1525) can be found on the left of the torma. At
the age of five, he responded with great devotion to merely
hearing the Karmapa’s name. From sixteen onward he studied
with the Seventh Karmapa for seven years. Following the
example of Milarepa, Tashi Paljor spent twenty years
meditating in the mountains of Kham and Central Tibet. He
attained full realization and became the first Sangye Nyenpa
Rinpoche, who was to give the full transmission to and
become a teacher of the Eighth Karmapa.
On the right side is Karma Trinleypa (1456-1539), famous for
his commentaries on Saraha’s songs of spiritual realization
and for a commentary on the ‘Profound Inner Meaning’. Since
Sangye Nyenpa was of an advanced age, he mainly passed on
the essence of the teachings, the oral instructions on
mahamudra while Karma Trinleypa had the responsibility for
the extensive teaching of the traditional treatises.
Beneath the clouds of offerings is the King of the West,
Chen Mizang
(Skt. Virupaksha).
The Eighth Torma
Finally, adorning the top of the eighth torma, is Shakya
Prabha, the second of the Two Supreme Ones. He was born in
Kashmir, wrote several treatises on the vinaya, the main one
being a commentary on Gunaprabha’s ‘Root Sutra on the Vinaya’.
The Eighth Karmapa, Mikyo Dorje (1507-1554) is said to have
spoken at birth the words, “I am the Karmapa.” He was
confirmed by Tai Situpa and at the age of nine, enthroned by
Goshir Gyaltsap. It was Sangye Nyenpa who passed the
essential Kagyu teachings to the Karmapa. With a subtle and
profound intellect, Mikyo Dorje became one of the most
renowned of the Karmapas, a great meditation master as well
as a prolific and learned scholar, the author of over thirty
volumes, including impressive commentaries on the major
philosophical treatises and pithy instructions on tantras.
The Eighth Karmapa was also a visionary artist and founder
of the Karma Gadri style of thangka painting, a major school
of thangka composition. Mikyo Dorje composed many sadhanas,
practice liturgies, and other devotional practices for the
Karma Kagyu school. He also had many visions of his own
manifestations being inseparable from those of Guru Rinpoche.
Sensing his imminent demise, he entrusted a letter of
prediction to Shamar Konchok Yenlak, who was one of his main
disciples.
Next in the torma is an image from the Buddha’s life, which
comes from the story of his taming a mad elephant. This was
the Buddha’s cousin Devadatta's third attempt to kill him by
making a fierce man-killer elephant, Nalagiri, drunk. Seeing
the Buddha coming from a distance, it charged him, but the
Buddha was able to tame him through his realization of
loving-kindness. The elephant kneeling at the Buddha’s feet
is almost smiling.
Below and to the left is Konchok Yenlak (1526-1583), who was
recognized as the Fifth Shamar by the Eight Karmapa, and who
also studied with Pawo Tsuglak Trengwa. A meditation master
and scholar, Konchok Yenlak was a prolific writer, composing
many volumes. He was empowered as lineage holder and became
the principal teacher of the Ninth Karmapa.
On the right is Pawo Tsuglak Trengwa (1504-1566) who is the
second Pawo Rinpoche and the other main disciple of the
Eighth Karmapa. Following the activities of his previous
incarnation, Pawo Tsuglak Trengwa continued to restore
Milarepa’s famous nine-story tower (Sekhar Guthok) and also
became a great pandita, widely known throughout Tibet for
his scholarship. His works include ‘A Banquet for Scholars’,
which is a history of transmissions, and also an extensive
commentary on ‘The Way of the Bodhisattva’.
Finally, we find at the base of the torma, the King of the
North, Namthose (Skt. Vaishravana).
These eight tormas, four on either side, extend out from the
Karmapa’s throne, which is placed directly in front of the
Bodhi Tree. Behind him is a statue of the Buddha as a child,
framed in lush orchids. Following the Southeast Asian custom
of celebrating the Buddha’s birthday by bathing a similar
statue with perfumed water and flower petals, here in
Bodhgaya, while the ablution of the Buddha is being
performed in the pujas, the shrine master offers perfumed
water three times to the statue.
On the right of the Karmapa is the speaking statue of Dusum
Khyenpa, the focus of the 900th year celebration. He rests
in a field of deep red rose petals, bordered with bright
white flowers. Often at night, disciples can be seen
gathered in front of him to praise and practice. To the left
of the Karmapa is the shrine where the book of prayers for
the deceased is kept and traditional offerings are made. As
a backdrop for the Karmapa’s throne, behind the baby Buddha
in the middle, is a golden yellow and soft green mural of
the Buddha sitting beneath the Bodhi Tree. Inspired by His
Holiness the Karmapa, many feel that they are sitting near
the Bodhi Tree in the presence of another Buddha, as he
continues to teach and bring the Dharma into the modern
world.
Link to:
http://www.tormafilm.com/ for more Tormas information
