The following text is a facsimile copy from The Himalayan Voice of 1997:

This is the prophecy of Guru Padmasambhava on the Karmapas found in the treasure of Chokgyur Dechen Lingpa (The Dharmaddipa, the Terchen, the most excellent among the realised master scholars). As told by him, Amitabha Buddha, the embodiment of boundless light who is also called the fourth Dhyani Buddha, Avalokitesvara who resided on the Potala mountain and Padmasambhava were all but one in different forms. Each of these identities were not separate things but are included in the cycle of the Dharma. Therefore, prophet Chokgyur Lingpa is the same as Amitabha, Avalokitesvara and Padmasambhava.

The following are prophecies of the 21 incarnations of Karmapas as seen in the thanka. From the far right side the Karmapas in line are: (1) Dusum Kyenpa, (2) Karma Pakshi, (3) Rangjung Dorje, (4) Rolpe Dorje, (5) Dezhin Shekpa, Thongwa Donden, (7) Chodrak Gyatso. This line of the Karmapas continues from the left side which is: (8) Mikyo Dorje, (9) Wangchuk Dorje, (10) Choying Dorje, (11) Yeshe Dorje, (12) Changchub Dorje, (13) Dudul Dorje, and (14) Thekchok Dorje. All these 14 Karmapas had appeared before the Chokgyur Lingpa. Therfore, he had seen them with his own eyes. After This follows the line of the future Karmapas as seen by Chokgyur Linpa and as shown the thanka. The 15th Karmapa sitting in a rocky cave along with his preceptor and disciples practicising yoga excelled in the yoga of Naropa’ s six doctrines which is symbolic of his spread of Dharmik activity in entire Tibet. The 16th Karmapa resided in a palace-like monastery with golden roofs with pinnacle and torquise tessace under which there is the idol of the Buddha. The scene shows the 16th Karmapa engaged in religious discourse with disciples. The position of the 16th Karmapa by virture of becoming proficient in both Mahayana and Vajrayana is very high. This symbolises that the 16th Karmapa will unquestionably become the undisputed leader of the Buddhist Dharma. In the centre encircled by tent camps in front of the rocky mountains with trees around is the 17th Karmapa who is sitting close the Tai Situ as if they are intimately connected as father and son. This symbolises the spread of the Kagyupa sect of Tibetan Buddhism in the world. Then, the scene in another tent with the 18th Karmapa symbolises the spread of Buddhism in the world. During that time the prophet Chokgyur Lingpa will be born as a special horse. The scene of the 19th Karmapa sitting in a ship in an ocean is symbolic of the popularity of his Dharmik activity in the Far East. During his time, a war or a disaster is likly to take place. In order to avoid this crisis, Guru Rinpoche must work hard. The scene of 20th Karmapa seated under a Pipal tree in the Mahamudra position will be Mahagyani with the

knowledge of 12 essential virtures of Bodhisattvahood. The scene of die 21st Karmapa being carried in a palanquin by monks symbolises that he will be respectet by everyone all over the world. The scene of the monasteries with the garden full of trees and blooming flowers, and an abbot on hat and three kinds of dresses delivering religious discourses amongst the monks holding scriptures and begging bowls in front symbolise the progress of Theravada Buddhism in the world.

The Himalyan Voice 97