The 17th Karmapa of the North
	A Prophecy by Guru Rinpoche Commentary by Dud Dul Dorje
	The Scripts	Information
- An offering - To Guru Rinpoche, Yeshe Tsogyal, and the Terma protectors ; Manjushri, Chakrasambhava, Vajra Varahi, Mahakala, Damchen Dorje Lekpa and Ekajati. May their wisdom, compassion, and skilful means fill the earth, and may this commentary well please them.

Verse 1

Alas, the worst of evil times has now arrived!

 Guru Rinpoche laments about Kali Yuga.

The manifestations of evil spirits have spread everywhere.

 Evil spirits symbolise the ubiquitous greed, lust, aggression and ignorance that has spread on the Earth. This line points to the global manifestation of these afflictive emotions in the hearts and minds of people. This refers to the world we live in today.

Noble son, you should strive for the benefit of all mother-sentient beings,

 Guru Rinpoche addresses the Terton as his heart son. Khamtrul Rinpoche has suggested that this may refer to the 16th. Karmapa. This is Guru Rinpoche's instruction to the Terton and the 16th. Karmapa to practise the Bodhisattva vow of compassion.

And open the treasure door of space-dwelling Sikkim.

 This line instructs the Terton to open the treasure door of this Terma as it relates to Sikkim and the 17th. Karmapa. The Terma's meaning arises from the Primordial Sphere of Awareness (Dzogchen). This is hinted at by the words of "treasure door" and "space-dwelling". According to Khamtrul Rinpoche, this line is about the 16th. Karmapa's activities in Sikkim and Rumtek.

Verse 2

Lead the fortunate ones on the path of the Dharma.

 This is an instruction to the Terton and the 16th. Karmapa to turn the wheel of Dharma for sentient beings (c.f. verse 3, line 4).

Alas, alas, how pitiful are sentient beings!

 They are pitiful because of Kali Yuga, adharma, the situation in Tibet, and the Karmapa controversy.

It is indeed a pity that Tibetans are without happiness.

 This is due to the disruption of Tibet by China and the escape of Urgyen Trinley Dorje.

The ever-changing time has many phases.

 Kali Yuga is unstable with periods of apparent stability.

Verse 3

Although the Golden Vase is placed in the centre,

 This refers to the Terton and the nectar about the Karmapa conflict. It makes Guru Rinpoche, through his Mind-mandate of this Terma, the central authority in the Karmapa conflict.

And is filled with sanctified nectar,

 This refers to the Terma wisdom about who is the authentic 17th. Karmapa ; the fate of Tibet and Kali Yuga.

The silk ribbons that wrap the outside are eaten by the Moth.

 The silk ribbons represent sanctity (c.f. line above) and adorn the Terton in a figurative sense. They adorn him as a recognition of the sanctity of the Terma nectar that he reveals. However, the silk ribbons are eaten by the Moth. This was a period of some years during which the Terma came up against many obstacles. These obstacles were related to a tradition of spirituality that did not have the transmission of the Terma tradition.
"The silk ribbons" has the same meaning as the "silk" in verse 9. It is also connected to the "ceremonial arrow" of verse 9 which represents the victory of the meaning, publication and ultimate spread of Guru Rinpoche's Terma. Verse 9 also explains the role that the Vajraduta plays in achieving this.
H.H. Sakya Trinzin discussed the paradox of the Golden Vase not being able to give the nectar (verse 3) and the role that the consort has in the ultimate transmission (verse 9), during an interview in 1980. The interview was published in the Australian magazine "Simply Living". He said,

One of Guru Rinpoche's predictions says very clearly that Tibetans would be scattered throughout the world just like ownerless animals. It says that Tibetans are going to suffer very badly and then at the same time it says that Shri Devi, Goddess Devi-I don't know who that is- is very capable of holding the ceremonial arrow. The prediction says that Shri Devi is very capable of holding this but due to the great winds the cloth will blow out towards the north. But no one knows what this means. And then it also says the central golden jewel vase contains the very holy nectar but that the outside cloths have been eaten by moths and it will not have the opportunity to give this great holy nectar to the sentient beings. (Simply Living, 1980, number 12.)

How could it be able to bestow its elixir?

 This line is about the discovery of the meaning of the Terma and the timing for its publication. The answer to this question is given in verse 9.
Tulku Thondup Rinpoche discusses the issue of transmission in his book, "Hidden Teachings of Tibet. An explanation of the Terma Tradition". He says,

Why is the Terma kept secret for a long period of time after its discovery? One reason is to check carefully whether there is any need of more clarity and perfection in these decoded teachings. It is clear that this system of checking applies to the Miraculous Discovered Dharma Treasure.
Then also it is necessary to wait in case there is further instructional prophecy concerning the importance of a particular time for disclosing the teaching and spreading it, or what sort of appropriate circumstances are necessary in order to arrange an auspicious opportunity. Should such instructional prophecies be received after the Terton has already started transmitting and spreading the discovered teaching, it will have become too late, like a dam after a flood. (Hidden Teachings of Tibet. An Explanation of the Terma Tradition. Wisdom Publications 1986, page 161).

The instructional prophecy is given in verse 9, line 2.

Verse 4

From the Five Peaked mountain in east China,

 This is the abode of Manjushri, the Bodhisattva of wisdom. This line indicates that it is Manjushri's blessing that Urgyen Trinley Dorje is the 17th. Karmapa. This is reflected in the wisdom of Tai Situ Rinpoche and H.H. the Dalai Lama regarding the authenticity of Urgyen Trinley Dorje.
References to Manjushri are made again in verse 5, line 1; verse 9, line 3; and verse 11, line 1. These three references are about where is the wisest place to enthrone and educate Urgyen Trinley. The "great mountain" of Manjushri declares that Rumtek is that place, rather than Tsurphu.

The seed of white rice is sown in Tibet.

 The "seed of white rice" represents Manjushri's blessing that Urgyen Trinley is the authentic 17th. Karmapa. White rice is traditionally used as an offering and blessing. "Sown in Tibet" describes Urgyen Trinley's enthronement at Tsurphu monastery in Tibet. The next line describes the events of January, 2000.

Failing to produce good harvest,

 This results because of the escape of Karmapa from Tsurphu Monastery in January 2000. His reasons for escape are explained in verses 11 and 12.

It is the cause of famine in Tibet.

 It results in a spiritual famine for the Tibetans.

Verse 5

A great destructive cyclone will arise from the eastern mountain.

 The cyclone refers to the conflict between Sharmapa Rinpoche and Tai Situ Rinpoche. The eastern mountain (c.f. verse 4) is the wisdom that Urgyen Trinley Dorje is the 17th. Karmapa. Due to his enthronement at Tsurphu and the void in Rumtek, an opportunity was created that allowed Sharmapa Rinpoche to declare his rival choice, Thaye Dorje as the 17th. Karmapa.

It strikes the heart of the big sky-lake (Namtso Chukmo) in the north.

 The storm strikes the spiritual heart of Namsto Chukmo. Namsto Chukmo is one of the four lakes where Guru Rinpoche left huge handprints (Thondup 1986. Page 249).
It is a holy place for the pre Buddhist deity Nenchin Tangla. The tantric deities of Heruka Chakrasamvara and Vajra Varahi, are in consort there. It was visited by many Tertons in the past. It is sacred to the Karma Kargu lineage. It was visited by successive Karmapas, including the 1st, 3rd, 4th, 7th and 9th.
Namsto Chukmo is discussed in the film about the 17th. Karmapa entitled, "Karmapa-the Lion begins to roar". The lake is discussed as being sacred to the Karma Kagyu lineage and the Karmapa.
The understanding of the spiritual significance of Namtso Chukmo in the north is the "treasure door" that opens up the meaning of this Terma tradition. It reveals who and what the Terma is about. So, Namsto Chukmo in the north is a clear reference to the Karmapa controversy.

The lake of blood will rise upwards in the wind,

 The Karmapa conflict deepens due to the momentum of negative karma.

And will inspire the ferocity of evil spirits.

 The Karmapa controversy now manifests as much aggression, deceit and confusion. The fact that the schism developed in the first place is a manifestation of "evil spirits".

Verse 6

Central Ladakh will be flooded with the lake of blood,

 The Karmapa conflict floods into Ladakh. Sharmapa and Tai Situ divide the Karma Kagyu monastery of Karma Choeling and establish two separate monasteries.

And the drops will fall in U and Tsang (provinces).

 The Karmapa conflict now involves the escape of Urgyen Trinley from Tsurphu, which leaves the people of U and Tsang without their beloved spiritual leader.

Alas, pitiful indeed are the two lands of U and Tsang.

 They are pitiful because of the escape of the 17th.Karmapa from Tsurphu.

A house of flesh will be built near Mount Kailash.

 This occurred when the Chinese army murdered many Tibetans near Mt. Kailash.

Verse 7

As the big river of the semen of the western elephant,

 This is a reference to the flooding of the Brahmaputra River. At another level it involves the corruption of Buddha Dharma in Tibet by the materialistic doctrine of the Communists. West is again mentioned in reference to the " big fire will blaze in the west", (verse 11), and again refers to the Chinese enemy.

Washes away all the mountains and valleys of U and Tsang,

 U and Tsang was literally flooded in 1998, with tremendous loss of property and life. This also indicates the flooding of U and Tsang with materialistic values. This is shown in the next line.

Tibet will be forced to enter the darkness of non-virtues.

 Tibet is forced into non-virtuous activity by the Chinese (see verse 12).

However pitiful, there is no means of rescue.

 There is no rescue from the Chinese and the non-virtuous changes that are being wrought upon Tibet.

Verse 8

In the gracious Palace of Pemako,

 Pemako is one of Guru Rinpoche's hidden lands of solitude that are mentioned in verse 13. This gorge was recently documented by the explorer, Ian Baker. In this case the "Gracious Palace of Pemako" refers to the root Doctrine-holder of this Terma who has the Mind-mandate Transmission of Guru Rinpoche. He was responsible for revealing the hidden meaning of this Terma with reference to Urgyen Trinley being the 17th. Karmapa of the north, and "the seed of white rice" that is sown in Tibet. These discussions took place at the time that Urgyen Trinley escaped. He wishes to remain anonymous at the time of writing.
According to Tulku Thondup Rinpoche,

Doctrine-holders are the principal receivers and holders of the transmission of Terma...... Root doctrine-holders have received the Mind-mandate Transmission of a particular teaching from Guru Padmasambhava in person together with the Terton in the ancient time. (Hidden Teachings of Tibet. An Explanation of the Terma Tradition. Wisdom Publications 1986, page 88.)

The Doctrine holder ensures the proper and smooth transmission of a Terma. In this case, to awaken the meaning of verses 4 and 5, through discussions and auspicious circumstances.

Dwells the great being in royal stability.

 The great being is the 17th. Karmapa, Urgyen Trinley Dorje. He dwells in the stability of the mind of the root Doctrine-holder. This line also refers to the Mind-mandate of Guru Rinpoche.

The great mantra holder of upper Tsang,

 This refers to H.H. Sakya Trinzin, who is also a Doctrine-holder of this Terma. Upper Tsang was formerly a stronghold of the Sakya lineage in Tibet. The great Mantra Holder refers to the holder of the lineage, i.e. H.H. Sakya Trinzin. This Terma is well known in the Sakya lineage in upper Tsang. H.H. Sakya Trinzin entrusted me with the task of studying and publishing this Terma. He has guided that process, and mostly fulfilled his role as a Doctrine-holder of this Terma.

Will flourish like a great lion in Bhutan.

 This describes H.H. Sakya Trinzin's activity in Bhutan in his role as a Doctrine-holder of this Terma. Commentary of this line is of a speculative nature since this event hasn't occurred yet. It probably refers to the politics of the Karmapa conflict in Bhutan, and the battle over Rumtek. This activity will support the opening of "the treasure door of space-dwelling Sikkim" as discussed in verse 1.

Verse 9

Though Shri Devi is skilled in guarding the ceremonial arrow,

 This person is mentioned by H.H. Sakya Trinzin in the Simply Living article (see commentary on verse 3). She is the consort (Vajraduta) of the Terton. The Terton is mentioned in this Terma as the Golden Vase filled with sanctified nectar.
Tulku Thondup Rinpoche says,

The Discoverer must reach the identification of the true text, one word and one meaning, by achieving fully perfected power in decoding the symbolic script. This is accomplished through favourable conditions such as meeting with the Doctrine-holder of those Termas; being in the right place or being present at an important occasion; and most important, by encountering the miraculous skill of a Vajraduta (consort) whose mind has been purified by empowerments and precepts, who has practiced the path of two stages, who has been blessed by Guru Rinpoche himself in order to take the birth of an appropriate sacred support (consort) for the Terton in future to discover the Termas of the sphere of primordial wisdom by means of the hook of spontaneously arisen bliss, and who himself or herself has made the appropriate aspirations (in the past). Because of those conditions the Terton will become certain about the real words and meanings of the texts, and other appearances will disappear. (Hidden Teachings of Tibet. An Explanation of the Terma tradition. Wisdom Publications 1986, page 130.)

The ceremonial arrow is the understanding and publication of the Terma. The symbolism is a weapon of truth in the Karmapa conflict which destroys "the ferocity of evil spirits". Shri Devi has the skilful means to guard the arrow for the Terton, which means that she helps to reveal the meaning of the Terma. This is consistent with the tradition.
I know who Shri Devi is, as she has helped me to develope the understanding of this Terma. The confirmation of her identity depends on H.H. Dalai Lama, as Shri Devi has a strong karmic connection to him. At this time it is not appropriate to reveal her identity.

The great storm will blow the silk away to the north.

 This is about the instructional prophecy that indicates the timing for the publication of this Terma. The timing depends on the help of the root Doctrine-holder as described in verse 8. This is a different function to the consort's role of being skilled at holding the ceremonial arrow. The instructional prophecy was revealed when Urgyen Trinley Dorje escaped from Tsurphu. With the two Karmapa candidates in India, and the Karmapa conflict (great storm) hotting up, the time to publish became evident.
The meaning of the silk being blown to the north, is that the sanctity of the Terton and Terma is revealed through publishing "The 17th. Karmapa of the North". The Terton ultimately overcomes the Moth and can give the sanctified nectar (c.f. verse 3).

The forceful cracking sound of the great mountain,

 This refers to the great five peaked mountain of Manjushri's wisdom that Urgyen Trinley had to escape Tsurphu to fulfil his destiny, which is to be enthroned in Rumtek and "lead the fortunate ones on the path of Dharma". He could not do this under the control of the Chinese.

Will cause the heavy fall of the rocks in the valleys in U and Tsang.

 This indicates the devastating spiritual impact that Karmapa's escape has on the people of U and Tsang

Verse 10

How could any happiness arise from this for the Tibetans?

 It doesn't, it only causes suffering.

The Tibetan orphans without a father are indeed lost.

 Tibetans are spiritual orphans without H.H. 17th. Karmapa. At the time of his escape he was the highest spiritual leader in Tibet. This also refers to H.H. the Dalai Lama's exile from Tibet.

They are like wild beasts who have nobody to care for them.

 Karmapa's escape has left the Tibetans without a spiritual leader.

Now that you have the freedom why not journey to the hidden lands?

 This refers to the time when Tibetans had some freedom in Tibet, however that has now changed because of the escape of Urgyen Trinley, and the subsequent Chinese crackdown. The verses of 11, 12 and 13, discuss the ensuing situation for Tibetans, and Guru Rinpoche's spiritual instructions on how to deal with that. He has seen the impending danger for Tibet, and expressed compassion for Tibet in this Terma. This is an invitation from Guru Rinpoche to escape to his sacred hidden lands of freedom and safety. Such places include Nepal, Bhutan, Sikkim, Ladakh, India, etc. They are lands that were blessed by Guru Rinpoche himself, and where the holy Dharma can be practised freely. Many lamas have made this journey since 1959, including H.H. 17th. Karmapa.

Verse 11

The way that the storm is billowing from the east,

 This refers to the Karmapa conflict and the escape of Urgyen Trinley from Tibet. (See verse 5, line 1.)

Indicates that a big fire will blaze in the west.

 The big fire is the reaction of wrath from the Chinese after the escape of Urgyen Trinley towards the Triple Gem.

When one is circled by fire from all directions,

 Chinese suppression and control of the Tibetans becomes extreme.

How could one have the freedom to escape?

 They can't escape because of extreme Chinese repression in the wake of the 17th. Karmapa's escape.

Verse 12

The miser's wealth is wealth for the enemy.

 This is a teaching about greed. The miser's wealth is taken away by the Chinese.

Your loved ones become the enemy's friends,

 Tibetans turn against each other and become traitors for the enemy.

And one is just like a sheep in the hands of a butcher.

 The Tibetans are powerless against the brutality of the Chinese.

In the present time when one enjoys freedom,

 When the Triple Gem is still intact and one is able to practise Dharma.

Verse 13

Make offering to the Triple Gem and practice charity for the poor.

 Love and service are the instructions to remedy the adharma and suffering in Tibet.

Be of service to the noble assembly,

 Be of religious service to the Triple Gem.

And learn to dwell in the hidden land of solitude.

 There are 3 levels of meaning here. The first meaning refers to the Primordial Sphere of Awareness. The second meaning refers to the spiritual retreat places of Guru Rinpoche in Tibet. Thirdly, it indicates the places of escape for Tibetans (c.f. verse 11, line 1).

However there is not a single moment when everything is fine.

 For Tibetans there is no freedom from their enemy at any time.

Verse 14

I swear this oath to myself.

 Guru Rinpoche seals and blesses this Terma.

So saying the Guru vanished in the sky.

 Guru Rinpoche finishes the transmission.

After I regained consciousness I wrote and sent this to U and Tsang.

 The transmission is established. The initial Terton then sends the Terma to U and Tsang. U and Tsang are the next places of transmission because of their political significance, and because Guru Rinpoche discusses them in the Terma.

May all be auspicious!