During the lifetime of the Seventh Karmapa, the Great Encampment of the Karmapas expanded greatly, earning him the epithet “Chödrak Gyatso of the Great Encampment.” Chödrak Gyatso created the practice of holding massive prayer festivals on the major Buddhist holidays, establishing the precedent for today’s Kagyu Monlam Chenno.
The widely learned Chödrak Gyatso introduced a formal study institute (shedra) into the Great Encampment itself, and similarly created a shedra at Tsurphu Monastery. An accomplished scholar, the Seventh Karmapa authored a number of influential commentaries on Indian philosophical treatises. His text on epistemology, the multi-volume Ocean of Reasoning, remains one of his most important works, alongside his commentary on the Abhisamayalaṅkāra, the Lamp of the Three Worlds.
While these formed his major deeds, Chödrak Gyatso’s varied activities to benefit beings also included bridge construction, the resolution of factional disputes and protection of animals. As had been the case in the Great Encampment since its inception, no meat whatsoever was consumed—or even allowed within the camp. (Source Accessed July 28, 2020)
On the topic of this person
The Collection of ‘Indian Mahāmudrā Works’ (Tib. phyag chen rgya gzhung) Compiled by the Seventh Karma pa Chos grags rgya mtsho
In the thirteenth century certain aspects of the Bka’ brgyud teachings on mahāmudrā became highly controversial, such as the assertion of the possibility of a sudden liberating realisation or of a beginner’s attaining mahāmudrā even without tantric empowerment. Such teachings were propagated by Sgam po pa (1079–1153), but criticised by Sa skya Paṇḍita (1182–1251), who maintained that there is no conventional expression for mahāmudrā in the pāramitā tradition and that the wisdom of mahāmudrā can only be a wisdom that has arisen from empowerment. ’Gos Lo tsā ba Gzhon nu dpal (1392–1481) defended Sgam po pa’s notion of mahāmudrā, however, by pointing out its Indian origins in the persons of Jñānakīrti (tenth/eleventh century)'"`UNIQ--ref-0000011F-QINU`"' and Maitrīpa (ca. 1007–ca. 1085), together with the latter’s disciple Sahajavajra (eleventh century).'"`UNIQ--ref-00000120-QINU`"' The works of these masters belong to a genre of literature that was eventually called "Indian mahāmudrā works" (phyag chen rgya gzhung). (Mathes, introduction, 89–90)
Read more here . . .
Read more here . . .
Mathes, Klaus-Dieter. "The Collection of 'Indian Mahāmudrā Works' (Tib. phyag chen rgya gzhung) Compiled by the Seventh Karma pa Chos grags rgya mtsho." In Mahāmudrā and the Bka'-brgyud Tradition, edited by Roger R. Jackson and Matthew T. Kapstein, 89–127. Proceedings of the Eleventh Seminar of the International Association for Tibetan Studies, Konigswinter 2006. Andiast, Switzerland: International Institute for Tibetan and Buddhist Studies, 2011.
Mathes, Klaus-Dieter. "The Collection of 'Indian Mahāmudrā Works' (Tib. phyag chen rgya gzhung) Compiled by the Seventh Karma pa Chos grags rgya mtsho." In Mahāmudrā and the Bka'-brgyud Tradition, edited by Roger R. Jackson and Matthew T. Kapstein, 89–127. Proceedings of the Eleventh Seminar of the International Association for Tibetan Studies, Konigswinter 2006. Andiast, Switzerland: International Institute for Tibetan and Buddhist Studies, 2011.;The Collection of 'Indian Mahāmudrā Works' (Tib. phyag chen rgya gzhung) Compiled by the Seventh Karma pa Chos grags rgya mtsho;Mahamudra;Karmapa, 7th;Klaus-Dieter Mathes;  
The Role of Rang Rig in the Pramāṇa-Based Gzhan Stong of the Seventh Karma pa
In the present chapter I will discuss how the seventh Karma pa, Chos grags rgya mtsho (1454-1506), connects rang rig,'"`UNIQ--ref-0000140F-QINU`"' in the sense of tshad ma'i 'bras bu (San: pramāṇaphala),'"`UNIQ--ref-00001410-QINU`"' with tathāgatagarbha in his major work, the Rig gzhung rgya mtsho.'"`UNIQ--ref-00001411-QINU`"' Si tu Paṇ chen Chos kyi 'byung gnas (1699-1776) has pointed out that "there were several different brands of gzhan stong, among which he adhered most closely to that of the Seventh Lord and Zi lung pa, which was somewhat different than that of Dol po pa."'"`UNIQ--ref-00001412-QINU`"' This statement points to the fact that the kind of gzhan stong ("empty-of-other" doctrine) that Si tu Paṇ chen blended with mahāmudrā and spread throughout the Karma Bka' brgyud pa traditions of Khams was derived from the seventh Karma pa.'"`UNIQ--ref-00001413-QINU`"'
The seventh Karma pa also influenced the great Sa skya scholar Shākya mchog Idan's later writings. While the seventh Karma pa is remembered as one of the most outstanding masters of the lineage and the founder of the Karma bka' brgyud bshad grwa at Mtshur phu, Shākya mchog Idan is described as "the most influential advocate of the gzhan stong in the fifteenth and early sixteenth centuries."'"`UNIQ--ref-00001414-QINU`"' Both masters are, in their own ways, still sources of the continued presence of an influential type of modified gzhan stong in the Bka' brgyud tradition,'"`UNIQ--ref-00001415-QINU`"' distinct from Dol po pa's position.'"`UNIQ--ref-00001416-QINU`"' The seventh Karma pa's Rigs gzhung rgya mtsho was studied at all the bshad grwas of the Karma Bka' brgyud tradition, with special emphasis on the first and the third part of the text,'"`UNIQ--ref-00001417-QINU`"' while Shākya mchog ldan's writings have played an important role in the 'Brug pa Bka' rgyud bshad grwa tradition of Bhutan.'"`UNIQ--ref-00001418-QINU`"'
The seventh Karma pa also influenced the great Sa skya scholar Shākya mchog Idan's later writings. While the seventh Karma pa is remembered as one of the most outstanding masters of the lineage and the founder of the Karma bka' brgyud bshad grwa at Mtshur phu, Shākya mchog Idan is described as "the most influential advocate of the gzhan stong in the fifteenth and early sixteenth centuries."'"`UNIQ--ref-00001414-QINU`"' Both masters are, in their own ways, still sources of the continued presence of an influential type of modified gzhan stong in the Bka' brgyud tradition,'"`UNIQ--ref-00001415-QINU`"' distinct from Dol po pa's position.'"`UNIQ--ref-00001416-QINU`"' The seventh Karma pa's Rigs gzhung rgya mtsho was studied at all the bshad grwas of the Karma Bka' brgyud tradition, with special emphasis on the first and the third part of the text,'"`UNIQ--ref-00001417-QINU`"' while Shākya mchog ldan's writings have played an important role in the 'Brug pa Bka' rgyud bshad grwa tradition of Bhutan.'"`UNIQ--ref-00001418-QINU`"'
Burchardi, Anne. "The Role of Rang Rig in the Pramāṇa-Based Gzhan Stong of the Seventh Karma pa." In Mahāmudrā and the Bka'-brgyud Tradition: PIATS 2006: Tibetan Studies: Proceedings of the Eleventh Seminar of the International Association for Tibetan Studies, Konigswinter 2006, edited by Roger R. Jackson and Matthew T. Kapstein, 317-44. Andiast, Switzerland: International Institute for Tibetan and Buddhist Studies, 2011.
Burchardi, Anne. "The Role of Rang Rig in the Pramāṇa-Based Gzhan Stong of the Seventh Karma pa." In Mahāmudrā and the Bka'-brgyud Tradition: PIATS 2006: Tibetan Studies: Proceedings of the Eleventh Seminar of the International Association for Tibetan Studies, Konigswinter 2006, edited by Roger R. Jackson and Matthew T. Kapstein, 317-44. Andiast, Switzerland: International Institute for Tibetan and Buddhist Studies, 2011.;The Role of Rang Rig in the Pramāṇa-Based Gzhan Stong of the Seventh Karma pa;Karmapa, 7th;gzhan stong;svasaṃvedana;tathāgatagarbha;Anne Burchardi;  
Bjonback, A.: The Soteriological Epistemology of the Seventh Karma pa
Abstract
Given the disregard many lamas and yogis have had towards the soteriological efficacy of epistemology, one may come to the false conclusion that epistemology is only relevant to the context of debate, without any application to meditation practice and the path to liberation. However, one can clearly see that this is not completely true, since Dharmakīrti (c. 600 CE), who is arguably Buddhism’s most influential epistemologist, provides an account of how a practitioner may attain the liberative cognition known as yogic direct valid means of cognition (rnal ’byor mngon sum tshad ma, hereafter referred to as yogic perception). In Tibet, the dGe lugs pa-s are particularly known for their soteriological use of epistemology, which is unsurprising given their emphasis on scholarship, but there are even thinkers in the meditation- oriented bKa’ brgyud school who have a soteriologically-oriented take on epistemology.
The aim in thesis is to show how bKa’ brgyud epistemologists’ (most notably, the Seventh Karma pa’s (1454-1506)) view on yogic perception differs from that of Dharmakīrti and the dGe lugs pa-s, since most western scholarship on Buddhist epistemology has focused on them. Like Dharmakīrti and the dGe lugs pa-s, the Seventh Karma pa describes the gradual path to attaining yogic perception through inference and familiarization, although there are striking differences in their understandings of the nature of what is observed in this type of perception. His epistemology is not only relevant to the scholarly path of inference, as one finds with most epistemologists, however. His view on reflexive awareness represents a common ground between the theory attached to Mahāmudrā, and pramāṇa, which allows for an epistemological explanation of the Mahāmudrā method of “taking direct perception as the path.” Through showing first, how his view of yogic perception differs from Dharmakīrti and the dGe lugs pa-s,and secondly, how his view concerning reflexive awareness is connected to Mahāmudrā, I wish to show the unique characteristics of the Seventh Karma pa’s brand of soteriological epistemology.
Given the disregard many lamas and yogis have had towards the soteriological efficacy of epistemology, one may come to the false conclusion that epistemology is only relevant to the context of debate, without any application to meditation practice and the path to liberation. However, one can clearly see that this is not completely true, since Dharmakīrti (c. 600 CE), who is arguably Buddhism’s most influential epistemologist, provides an account of how a practitioner may attain the liberative cognition known as yogic direct valid means of cognition (rnal ’byor mngon sum tshad ma, hereafter referred to as yogic perception). In Tibet, the dGe lugs pa-s are particularly known for their soteriological use of epistemology, which is unsurprising given their emphasis on scholarship, but there are even thinkers in the meditation- oriented bKa’ brgyud school who have a soteriologically-oriented take on epistemology.
The aim in thesis is to show how bKa’ brgyud epistemologists’ (most notably, the Seventh Karma pa’s (1454-1506)) view on yogic perception differs from that of Dharmakīrti and the dGe lugs pa-s, since most western scholarship on Buddhist epistemology has focused on them. Like Dharmakīrti and the dGe lugs pa-s, the Seventh Karma pa describes the gradual path to attaining yogic perception through inference and familiarization, although there are striking differences in their understandings of the nature of what is observed in this type of perception. His epistemology is not only relevant to the scholarly path of inference, as one finds with most epistemologists, however. His view on reflexive awareness represents a common ground between the theory attached to Mahāmudrā, and pramāṇa, which allows for an epistemological explanation of the Mahāmudrā method of “taking direct perception as the path.” Through showing first, how his view of yogic perception differs from Dharmakīrti and the dGe lugs pa-s,and secondly, how his view concerning reflexive awareness is connected to Mahāmudrā, I wish to show the unique characteristics of the Seventh Karma pa’s brand of soteriological epistemology.
Bjonback, Anders. "The Soteriological Epistemology of the Seventh Karma pa." MA thesis, Rangjung Yeshe Institute, 2013.
Bjonback, Anders. "The Soteriological Epistemology of the Seventh Karma pa." MA thesis, Rangjung Yeshe Institute, 2013.;The Soteriological Epistemology of the Seventh Karma pa;Karmapa, 7th;gzhan stong;Mahamudra;The doctrine of buddha-nature in Tibetan Buddhism;Geluk;Kagyu;Mahamudra;buddhadhātu;Anders Bjonback; The Soteriological Epistemology of the Seventh Karma pa
Other names
- ཀརྨ་པ་བདུན་པ་ · other names (Tibetan)
- karma pa bdun pa · other names (Wylie)
- Karmapa, 7th · other names
Affiliations & relations
- Karma Kagyu · religious affiliation
- 'gos lo tsA ba gzhon nu dpal · teacher
- ban sgar ba 'jam dpal bzang po · teacher
- Goshir Gyaltsab, 1st · teacher
- Tai Situpa, 2nd · teacher
- pad+ma gling pa · teacher
- gsung rab rgya mtsho · teacher
- Shamarpa, 4th · student
- Tai Situpa, 3rd · student
- Goshir Gyaltsab, 2nd · student
- shAkya mchog ldan · student
- karma phrin las pa · student
- chos rgyal bstan pa · student
- Sangye Nyenpa, 1st · student
- byams chen chos rje sna tshogs rang grol · student
- bya 'jam dbyangs bkra shis rnam rgyal · student
- bdud mo bkra shis 'od zer · student
- 'brug pa kun legs · student
- mtshungs med chos skyong rgyal mtshan · student
