Origin & Lineage
Dza-gurdzom alias Ngul-dzongpa Shakya Dorje (1252-1338) was the disciple of Sangba Lume Dorje, the 3rd Karmapa Rangjung Dorje and oth-ers. This direct disciple of Sangba Lume Dorje, became the well-known "com-missioned holder" of the Mahamudra lineage. From him it was transmitted to his nephew Tshultrim Gyaltshan and his son Rimnyi Jamyang Dragpa. the lat-tcr's son was Gondrub. Gondrub's son was Gonpo Wangchug. His sons were Soniun Donrub, Geshc Konpa and Karma Bag yod (see Appendix I). Up to this point, the lineages were hereditary.
Karma Bag yod received his full ordination from Nedho Karma Chagmed (1609-1672). He received the initiation and the reading transmission of Deity Gshin rjc khro chu from Won-choewang Kunsang and did the saddhana in which he saw the vision of this deity. He fully accomplished the two states of medi-tation, utpattikrania and utpannkramm and became the "commissioned holder" of the teachings. It seems that the lineage holders from Dza gurdzom Shakya Dorje to Karma Bag yod strictly followed the tradition of Barom Kag yud and maintained good spiritual relations with the Karmapas (3rd-lOth).
Beyond Karma Bag yod, the lineage was no longer held by the Dza Ripa descen-dants, but was held by a line of reincarnated lamas. Thus, eight successive Bag yods, five successive reincarnations of Ripa Selje, four of Lagen Trulku alias Ritrul Dargyc Gyatsho and three of Ripa Aleb Togden Namdag (see Appendix II) came into being for the benefit of living beings.
History of successive Bagyod Rinpoches.
The second reincarnation of Ripa Karma Bag yod was Karma Chocying and he became the respected chaplain of the four regions of Drongpa, Kham.
The third reincarnation, Karma Tshognyi Gyatsho, was identified by 12ch Karmapa, Jangchub Dorje.
The fourth reincarnation, Karma Kunsang Wangchug, received his monk ordi-nation from the I3th Karmapa, Dudul Dorje. He did the mantra-repetition-saddhatia of Deity Khro-chu and recited the seed mantra over a million times.
The successive lineage holders of Ripa descendants and their lamas had been the disciples of the line of successors of Karmapa and his manifestation of deeds Shamarpa called the "Lineage of Garchen father and the son"; thus del-egating important spiritual duties and confering titles for the services rendered to benefit all living beings. Moreover, eversince the 1st Karma Bag yod, they had been following the traditions of both Barom Kagyud and Nedo Kagyud, the latter being a sub-sect of Kamtshang Kagyud.
Furthermore, in the life time of the 4th Karma Bag yod, who was a contempo-rary of the I3th Karmapa, Dudul Dorje, the .I0th Shamarpa, Chocdrub Gyatsho, and the 9th Situ Panchen, Choekyi Jungne, it was agreed that the monks, reincarnated lamas and the descendants of Ripa and their monasteries would thenceforth strictly follow the tradition of Karma Kamtshang. This event took place in the Wood Monkey Year of the 13th Rabjung (A.D. 1764) and was greatly appreci-ated and welcomed by Situ. Thus it was from then that they were converted to Karma Kamtshang. After II years, i.e. in the Wood Sheep year of the 13th Rabjung (AD. 1775), the Thubtcn Samdrub Choekhor Ling monastery was built following the Karmapa's instruction.