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    Prayer composed by Jamyang Khyentse Wangpo
    Melody composed by H.H. the 17th Gyalwang Karmapa

    This aspect of H. H.'s voice reveals his soft heart, his longing devotion for the noble teachers of all lineages, we feel that we are being given refuge and protection by all the great masters. Enveloped by the loving-kindness in his gentle voice, shelters us from the pain and heart-ache of life, letting tenderness blossom within your soul...

    Personification of the three roots, Acharya Padmasambhava;

    Great abbot Shantarakshita; Dharma King Trisong;

    Nupchen Sangyay Yeshe; and Nyangton Nyima Ozer:

    I pray to the five chariots of word and treasure.

    Vajradhara in person, the great guru of Sakya, Kunga Nyingpo;

    Sonam Tsemo; Drakpa Gyaltsen;

    Sakya Pandita; and Pakpa Rinpoche:

    I pray to the noble lords, the five forefathers.

    Hevajra in person, Marpa Chokyi Lodro;

    Milarepa; the peerless Gampopa;

    Dusum khyenpa; and Phamodrupa, the protector of beings:

    I pray to the five Kagyu forefathers.

    The protector Amitabha in person, Shri Dipankara;

    Gyalway Jungnay; Chennga Tsultrim Bar;

    Rinchen Sal; and Shonnu Gyaltsen:

    I pray to the five Kadampa spiritual friends.

    Manjushri in person, the noble Lord Tsongkhapa;

    Gyaltsap Choje; Khedrup Gelek Pal;

    Gendun Drup; and Panchen Chokyi Gyaltsen:

    I pray to the five Manjushris.

    Through the blessing of praying in this way, may I and others 

    Have long lives without sickness, and behave in accord with Dharma.

    May we be cared for by genuine spiritual friends

    And quickly reach the state of awakening

    May the feet of all Dharma traditions' holders

    Remain firm for a hundred kalpas. May their activity spread to the ten directions.

    May the Sangha and the Dharma of study and practice increase.

    May the three worlds be filled with the radiance of auspiciousness.

    In reliance upon some appearances in dreams, this was written by the actionless Manjughosha, who has respect for all traditions of Shakyamuni's Dharma.

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    For those faithful ones who would like to have the precious new year scrolls with Chinese calligraphy by H.H. 17th Karmapa, please prepare an A3 envelop with stamp, indicate how many you need and send it to the address given below, Each person can request up to 2 scrolls.

    BokarAsia Taiwan and Kagyu Ranjung Kunchab Center, Taichung, Taiwan.

    Address: "4F., No.120, Zhonggong 2nd Rd., Xitun Dist., Taichung City 407, Taiwan (R.O.C.)".

    Phone number: +886-4-2358-2662


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    Dordje Lopon
    Benchen Phuntsok Dargyeling
    G.2 255 Kimdol
    Kathmandou 4 - Nepal

    Vajra Master
    Ven.Tenga Rinpoche
    G.P.O Box 2072 Kathmandou - Nepal

    • To the one who clarifies the teachings of the practise Lineage, Khyabje Shamar Rinpoche and to Topgala. back to the main page

    I have received the letter that both of you sent. In general, there is not the slightest difference among the four lineage holders, recognised by the Gyalwang Karmapa, in relation to making prostrations and offerings, and in accomplishing whatever they may ask. Nevertheless, concerning the XVIIth incarnation of the Gyalwang Karmapa, who is the crown ornament of the Bouddhist teachings in general, and in particular, of the Karma Kamtsang Practise Lineage, who is our refuge and place of hope throughout all our lives, the deity of good fortunehas given us, (as Shantideva said, " According to the Various aspirations of sentents beings"), for many good reasons, I have irreversible faith and devotion that Orgyen Thrinley Dordj, who resides at Tsurphu, is the reincarnation of the XVIth Gyalwang Karmapa.

    My reasons are the following . On the basis of the sacred letter of prediction, the previous incarnations of the Karmapa have indicated their future incarnation. This is not simply pas history, but a phenomena that one can actually see and that is renowned throughout Tibet, the land of snow. And further, everyone knows clearly how this tradition has been illuminated in the spiritual biographies of the Karmapas. In our day as well, the XVIIth karmapa has clearly spoken of his reincarnation in the sacred letter of prediction given to Tai Situ Rinpoche, which indicates the land where the Karmapa was born, the names of his father and mother, the year of his birth, and the sighs that accompanied it.

    Previously, when the Karmapa passed away and his body was cremated, his four Regents preside at the four fire gates of the cremation stupa, facing the four directions. Gathered at the head of numberless lamas, tulkus, and disciples were Dilgo Khyentse Rinpoche from the Nyingmapa lineage, Thukse Rinpoche rom the Drukpa Kagyu Lineage, Khyabgön Rinpoche from the Drigung Kagyu lineage, and Bero Khyentse Rinpoche. During the chanting of pujas, when Situ Rinpoche went to the fire gate of his direction, the heart and tongue of the Karmapa appeared as relics and came into the hands of Tai Situ Rinpoche. Everyone saw this, and now these relics rest in a small stupa at the main seat in Rhumtek as a support for the prostrations and offerings of everyone. Further, the Gyalwang Karmapa especially gave the sacred letter of prediction to Tai Situ Rinpoche. I think there is a purpose and reason of these events.

    When the Dalai Lama, the crown jewel of samsara and nirvana, suprem refuge and protector, omniscient and endowed with the great vision, was asked whether the reincarnation of the Karmapa, discovered in accordance with the sacred letter of prediction, was mistaken or not, he looked with his eyes of unobscured wisdom, and granting the Buktam Rinpoche, he confirmed without a doubt the authenticity of reincarnation as shown in the letter, which also corresponded to a pure vision of his own experience.

    About fifty years ago, the XVIth karmapa, Rigpe Dordje, made a prediction about what would happen in the future, saying, " When the Lord of the Path (the twelve year cycle) is held by the kings of birds, I make the aspiration prayer that we gather in great joy ". Accordingly, in the year of the female water bird, the enthronement of the Karmapa took place at Tsurphu Monastery. In another song from around the year 1961, the Karmapa wrote, " Glorius Tsurphu in the Dowo Valley.., let us go to the pure realm and plant the victory banner of the Buddha´steachings in the land of Dharma". Now that the Karmapa has actually arrived at Tsurphu, there are predictions about the spread of his activity; in particular, during the time of the XIVth Karmapa, Thekchok Dordje, Orgyen Chokyur Lingpa predicted in a terma that the XVIIth incarnation of the Karmapa would abide togather with Tai Situ Rinpoche, their minds blended togather as one. If you analyse these texts, you will be freed from doubts.

    In September of 1993, I went to the main seat of the Karmapa at Tsurphu and met with him several times. Remembering the past, he mentionned several of his activities as the XVIth Karmapa, Rigpe Dordje, which occurred while he was staying at his main seat in Rumtek.

    On the basis of all these reasons, I have irrevocable faith and trust in the XVIIth Karmapa, Orgyen Thrinle Dordje. May you know this in the vast space of your mind.

    In the bird month of 1994, this is respectfully offered with countless prostrations by the tulku with the name Tenga.

    Copies to:

    The department of Religious and Cultural Affairs in Dharamsala
    Karma Tryana Dharmachakra in the United States
    The Dharmachakra Center Rumtek
    Dakpo Kagyu Ling in France


    Dordje Lopon
    Benchen Phuntsok Dargyeling
    G.2 255 Kimdol
    Kathmandu 4

    Vajra Meister
    Ven. Tenga Rinpoche
    G.P.O Box 2072

     An jenen, der die Belehrungen der Praxislinie klarstellen kann, an Khyabje Shamar Rinpoche und an Topgala.

    Ich habe die Briefe, die ihr beiden geschickt habt, erhalten. In allgemeinen gibt es nicht den geringsten Unterschied zwischen den vier Linienhaltern, die von Gyalwang Karmapa anerkannt sind, wenn es darum geht Niederwerfungen zu machen und Opferungen darzubringen, und das zu tun, worum sie einen bitten. Trotzdem, in Bezug auf die XVII. Inkarnation des Gyalwang Karmapa, welcher das Kronenornament der Buddhistischen Lehren im allgemeinen, und jenes der Karma Kamtsang Praxislinie im speziellen, ist, der unsere Zuflucht und der Ort der Hoffnung all unsere Leben hindurch ist, die Gottheit die uns glücklicherweise gegeben wurde (wie Shantideva sagte: „Entsprechend den verscchiedenen Aspirationen der fühlenden Wesen."); aus vielen guten Gründen also, habe ich unwiderrufliches Vertrauen und Hingabe, dass Orgyen Trinley Dorje, der in Tsurphu residiert, die Reinkarnation des XVI. Gyalwang Karmapa ist.

    Meine Gründe sind folgende. Von der Grundlage der heiligen Prophezeiungsbriefe ausgehend, mit denen die vorherigen Inkarnationen des Karmapa ihre zukünftigen Inkarnationen anzeigten. Dies gehört keineswegs der Vergangenheit an, es ist ein Phenomän, das man auch jetzt noch sehen kann, uns das überall in Tibet, dem Land des Schnees, berühmt ist. Und weiter weiß jederman klar, wie diese Tradition in den Biographien der Karmapas erklärt worden ist. Auch in unseren Tagen hat der XVII. Karmapa deutlich im heiligen Brief der Prophezeiung - den Tai Situ Rinpoche erhielt - von seiner Reinkarnation gesprochen. Es wurde das Land in dem Karmapa geboren wurde, der Name seines Vaters und seiner Mutter, das Jahr seiner geburt und die Zeichen die diese begleiteten angezeigt.

    Früher, als Karmapa verstarb und sein Körper eingeäschert wurde, hatten seine vier Regenten den Vorsitz an den vier Feuertoren vor der Einäscherungsstupa, in die vier Himmelsrichtungen blickend. Den Kopf der Versammlung der zahllosen Lamas, Tulkus und Schüler bildeten Dilgo Khyentse Rinpoche von der Nyingmapa-Linie, Thukse Rinpoche von der Drukpa Kagyu-Linie, Khyabgön Rinpoche von der Drigung Kagyu-Linie und Bero Khyentse Rinpoche. Während die Pujas gesungen wurden, als Situ Rinpoche zum Feuertor seiner Richtung ging, erschienen das Herz und die Zunge des Karmapa als Relikte und fielen Tai Situ Rinpoche in die Hände. Dies war für jederman sichtbar; nun ruhen diese Reliquien in einer kleinen Stupa am Hauptsitz in Rumtek als Unterstützung bei den Niederwerfungen und Opferungen. Weiters gab der Gyalwang Karmapa den Prophezeiungsbrief speziell an Tai Situ Rinpoche. Ich denke, dass es eine Absicht und einen Grund für diese Ereignisse gibt.

    Als der Dalai Lama, das Kronrnjuwel von Samsara und Nirvana, oberste Zuflucht und Beschützer, allwissend und beschenkt mit der großen Sicht, gefragt wurde, ob die Reinkarnation des Karmapa, entsprechend dem heiligen Prophezeiungsbrief gefunden, der falsche sei oder nicht, hat er mit seinen Augen der klaren Weisheit aufgeschaut,und auf Buktam Rinpoche hingeweisend, bestätigte er ohne Zweifel die Authentizität der Reinkarnation - wie im Brief gezeigt -, die auch einer reinen Vision seiner eigenen Erfahrung entsprach.

    Vor mehr als 50 Jahren hat der XVI. Karmapa, Rigpe Dordje, eine Prophezeiung über die Geschehnisse der Zukunft genacht, in der gesagt wird: „Bis der `Herr des Pfades` (der 12-Jahreszyklus) über den `König des Vogels`Gewalt erlangt, werde ich durch Gebete danach streben, dass wir uns in großer Freude wieder versammeln werden."

    Dem entsprechend wurde im Jahr des weiblichen Wasser-Vogels die Inthronisierung Karmapas im Kloster zu Tsurphu vollzogen. In einem anderen Lied aus dem Jahre 1961 hat Karmapa geschrieben: „Ruhmreiches Tsurphu im Dowotal..., laßt uns zu diesem reinen Bereich gehen und das Siegesbanner von Buddhas Lehren im Land des Dharma hissen."

    Nun da Karmapa in Tsurphu angekommen ist, ist es an der Zeit, der Prophezeiung über die Spannweite seiner Aktivität eingedenk zu sein; in besonderen an die Zeit des XIV. Karmapa, Thekchok Dordje, zu denken, in der Orgyen Chokyur Ling in einem Terma voraussagte, dass die XVII. Inkarnation des Karmapa mit Tai Situ Rinpoche zusammen die Dinge ihrer Zeit durchstehen werden; ihre Geister ineinander verschmolzen zu einem.

    Durch die Analyse dieser Texte wird man von jeglichem Zweifel befreit.

    Im September 1993 bin ich zum Hauptsitz des Karmapa nach Tsurphu gereist und habe ihn dort einige Male getroffen. Sich an die Vergangenheit erinnernd hat er einige seiner Aktivitäten als XVI. Karmapa, Rigpe Dordje, erwähnt, welche sich zugetragen hatten als er sich in seinem Hauptsitz in Rumtek aufgehalten hatte.

    Diese Gründe als Basis nehmend habe ich unwiderruflichen Glauben und Vertrauen in den XVII. Karmapa, Orgyen Trinley Dordje. Möget auch ihr dies im weiten Raum eures Geistes wissen.

    Im Vogel-Monat des jahres 1994 wird dies respektvoll mit zahllosen Niederwerfungen vom Tulku mit Namen Tenga dargeboten.

    Kopien gehen an:

    Das Department für Religiöse und Kulturelle Angelegenheiten in Dharamsala
    Karma Triyana Dharmachakra in den Vereinigten Staaten
    Das Dharmachakra-Zentrum in Frankreich

    Überetzung Julia Martin


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    To the feet of Kyabje Shamar Rimpoche and Topga-la together;

    Recently I received a letter of Topga dated 26/1/94 together with Shamar Rinpoche`s letter dated 7/2/94 via the hand of Karma Senge, the leader of Tsurphu Kyiduk. Generally, had the subject been a different one, I would have wholeheartedly fulfilled both of your commands. However with respect to the reincarnation of the Gyalwang Karmapa, who is the crown ornament of the Teachings in general and of the Kagyupa in particular and who is the only object of one s refuge in this and future lives, it is not suitable to accede simply because of the decree of an overlord, the wealth of a moneyed person or because of friendship or family connections. Instead, one must gain certainty through the threefold analysis relying on direct perception, syllogistic reasoning and the authority of valid scriptures. Therefore I see many reasons why both of your pronouncements are not correct:

    1 ) The Sixteenth Karmapa s prophecy clearly seeing the futur, (Song of the Right Moment, in the Melodious Hum of the Bee, in the year ot the Wood Monkey of the Sixteenth Rabjung (1944), at His residence Tashi Khangsar, printed in Gangtok Sikkim. From the first line to the second folio:

    Renowned Rigdrol says: not staying Traveling-elsewhere.

    Thus was it prophesied that He would not stay at the seat of Tsurphu. From the back of that folio, first line:

    When the Lord of the Path is held by the King of Birds,
    I aspire to come together happily;
    In this life, take this as the essential (point) for one s ear.

    Thus the Reincarnation, who arrived safely at the Seat of Tsurphu in this Female Water-Bird year of 1993, had here given this lucid prophecy fifty years ahead of time, having known of this event through the foresight of wisdom.

    2) The prophecy clearly seeing the future, The Blissful Roar of Melodious Experience, written on the 25th day of the Fifth Month of the Iron Ox Year, that is,7/7/61, typeset printing by General Secretary Dam-Yong.From beginning of the first folio:

    Glorious Tsurphu of Tolung.

    And so on, by praising the sacred place of Tsurphu.And from the second Folio,
    first line:

    (I) will go to that sacred country.
    The victory flag of Buddhadharma
    Will be hoisted in Tibet

    And so on. The current activity rekindling the embers of the Buddhadharma is here clearly prophesied thirty years in advance. Relying on these two prophecies granted by the Sixteenth Gyalwang Karmapa Rangjung Rigpe Dordje's knowing and seeing with unobstructed wisdom,there is not even a speck of doubt about whether Seventeenth Incarnation who is staying in Tsurphu now is or is not the genuine reincarnation.

    3) In addition: Branch of Auspicious Melody, the biography of the Great Terton Chokgyur Lingpa, printed in Dehli, from the back of folio 79, line 1:

    In that area, with rocky mountains, by a tree, is the
    Seventeenth of the Incarnation Rosary, sitting togather
    with Kenting Tai Situ, their minds merged as one.
    Through these it is signified that the leaves and petals of
    the teachings of the Victorious One will flourish, and
    that there will be abundant fruit of the very essence of
    the lineage of Gampopa.

    Thus it is clear that these pure visions manifesting during the time of the Fourteenth Gyalwang Karmapa Thekchok Dordje, seen in this case by a wisdom knowing all future occurences-beyond even the two Incarnations of the Fifteenth and Sixteenth-very clearly encompassed the present situation, and foresaw the Seventeenth sitting together with Situ and not with Shamar. Furthermore, when I saw the comment that :"their minds merge into one ",etc. I gained irreversible certainty. There is no way I can accept both of your insistent commands, backing one another, but without any logical reasoning or authority from valid scriptures. Please do not be offended.

    Not only that, but in 1992, during the time of Jamgon Rinpoche's parinirvana, I visited Rimpoche's residence for the benefit of the teachings of the Kagyupa in general and particularly for the benefit of Rinpoche's welfare, and with pure motivation I expressed my opinion frankly; now also this old man, with hands folded above his crown and extending the five point of his body on the ground with pure motivation,requests that you abandon your vengeful and deceitful work and activities of that nature. Respectfully keep in mind the need for harmony and concern yourselves with truthfulness and kindness for the benefit of the teachings of the Kagyupa.

    With silk scarf sent by Thrangu Tulku on the 30th day of the 1 2th month of the Water Bird year. Tashi delek for the happy new Wood-Dog year.

    Copies sent to:

    Private Office, Dharamsala
    Dharma Chakra Centre, Rumtek
    Dhakpo Kagyu Ling, France

    (signed) Thrangu
    top page

    Übersetzung, Seite 1; besprochen von Thrangu Rinpoche
    Zu Handen Kyabje Shamar Rinpoche und Topga-la ;

    • Kürzlich erhielt ich einen Brief von Topga, datiert am 26. 1 94 gemeinsam mit einem Brief Shamar Rinpoches vom 7. 2. 94, überbracht von Krama Senge, dem Führer von Tsurphu Kyiduk. Generell, wäre das Thema ein anderes gewesen, hätte ich die Befehle von euch beiden von Herzen gerne erfüllt. So jedoch, mit Respekt für die Reinkarnation des Gyalwang Karmapa, der das Kronenornament der Lehren im allgemeinen und der Kagyupa im speziellen, und der das einzige Objekt der Zuflucht in diesem und in zukünftigen Leben ist, ist es nicht passend einfach einer Anordnung eines Oberherren zuzustimmen,auch nicht des Reichtums einer wohlhabenden Person oder Freundschaft oder familiärer Verbundenheit wegen. Stattdessen muß man Sicherheit gewinnen durch die dreifache Analyse die sich auf direkte Einsicht, syllogistisches Argumentieren und die Authorität gültiger Schriften stützt. Daher sehe ich viele Gründe weshalb beide eurer Erklärungen nicht korrekt sind:

    1) Die Prophezeiung des XVI. Karmapa sieht klar die Zukunft voraus (Lied dessen Zeit gekommen ist: das wohlklingende Summen der Biene, im Jahr des Holz-Affens des 16. Rabjung [1944], sie wurde ihm in seiner Residenz Tashi Khangsar zuteil und in Gangtok, Sikkim, gedruckt.) Es heißt dort von der 1. Zeile zur zweiten Folio:

    Der berühmte Rigdrol sagte: nicht bleiben reisen - woandershin.

    So war es prophezeit worden, dass Er nicht an seinem Sitz in Tsurphu bleiben würde. Von der Rückseite dieses Folios, erste Zeile:

    Bis der `Herr des Pfades`über den `König des Vogels`Gewalt erlangt,
    werde ich danach streben in großer Freude zusammenzukommen;
    Nehmet dies in diesem Leben als den essentiellen Punkt der gehört werden sol

    So hatte die Reinkarnation, die sicher am Sitz in Tsurphu in diesem weiblichen Wasser-Vogel Jahr, 1993, angekommen war, diese präzise Prophezeiung 50 Jahre zuvor gegeben; das Ereignis durch die Vorschau seiner Weisheit bereits wissend.

    2) Die Prophezeiung,die die Zukunft klar voraussagt „Das paradiesische Gebrüll von wohlklingender Erfahrung", am 25. Tag des fünften Monats des Eisen-Ochsen Jahres (7. 7. 61) geschrieben, Satz und Druck durch den Generalsekretär Dam - Yong. Vom Anfang des ersten Folios:

    Ruhmreiches Tsurphu von Tolung.

    Und so geht es, den heiligen Ort Tsurphu preisend, weiter. Und vom zweiten Folio, erste Zeile:

    (Ich) werde zu diesem heiligen Land gehen.
    Die Siegesfahne des Buddhadharma
    wird in Tibet gehißt werden.

    Und so weiter. Es ist hier klar die gegenwärtige Aktivität des Wiederentzündens der Glut des Buddhadharmas 30 Jahre im Voraus prophezeit. Sich auf diese zwei Prophezeiungen verlassend, welche das Wissen und das Sehen durch ungehinderte Weisheit des XVI. Gyalwang Karmapa, Rangjung Rigpe Dordje, gewährt wird, gibt es nicht ein Körnchen Zweifel darüber, ob die XVII. Inkarnation, die jetzt in Tsurphu weilt, die authentische Reinkarnation ist oder nicht.

    3) Außerdem: " Der Zweig der vielversprechenden Melodie", die Biographie des großen Terton Chokgyur Lingpa, gedruckt in Dheli, von der Rückseite von Folio 79, Zeile 1:

    In dieser Region, mit felsigen Bergen, vor einem Baum,
    ist die XVII. in der Reihe der Inkarnationan, mit Kenting
    Tai Situ beisammen sitzend, in ihrem Geist miteinander
    verbunden zu einem.
    Dadurch wird angedeutet, dass die Blätter und Blütenblätter
    der Lehre des Siegreichen gedeihen werden,
    und dass da reichlich früchte dieser
    Essenz der Übertragungslinie von Gampopa sein werden.

    Somit ist klar, dass diese reinen Visionen, die sich zur Zeit des XIV. Gyalwang Karmapa, Thekchok Dordje, manifestiert haben, in diesem Fall durch Weisheit alle zukünftigen Ereignisse - sogar über die zwei Inkarnationen des XV. und XVI. hinaus - zu wissen, umfassen sehr klar die gegenwärtige Situation;und sahen voraus, dass der XVII. mit Situ zusammen sitzt und nicht mit Shamar.

    Außerdem erwuchs, als ich die Anmerkung ìhre Geister miteinander verschmolzen zu einem`etc. sah, unumstößliche Sicherheit in mir.Es gibt keine Möglichkeit für mich die von euch beiden hartnäckig vorgetragenen Befehle, die sich zwar decken, aber ohne logische Argumente oder durch die Authorität gültiger Schriften untermauert werden, zu akzeptieren. Bitte seid nicht beleidigt.

    Nicht nur das, aber 1992, zur Zeit des Parinirvana von Rinpoche, habe ich Rinpoches Residenz besucht, zum Nutzen der Belehrungen der Kagyupa allgemein, und speziell als Nutzen für das Wohlergehen Rinpoches, und mit reiner Motivation habe ich offen meine Meinung ausgedrückt;nun bittet auch dieser alte Mann, mit über seiner Krone gefalteten Händen und seinem Körper, der sich mit den fünf Punkten am Boden ausbreitet, mit reiner Motivation, dass ihr eure rachsüchtige und betrügerische Arbeit und Aktivität dieser Art aufgebt.

    Behaltet respektvoll die Notwendigkeit von Harmonie in eurem Geist und beschäftigt euch mit Aufrichtigkeit und Güte - zum Nutzen der Lehren der Kagyupa.

    Von Thrangu Tulku am 30. tag des Monats des Wasswe-Vogel Jahres, mit Seidenschalen geschickt. Tashi delek für das neue Holz-Hunde Jahr.

    Kopien gesendet an:

    das Private Office, Dharamsala
    Dharma Chakra Zentrum, Rumtek
    Dhakpo Kagyu Ling, Frankreich

    (unterzeichnet) Thrangu
    Übersetzung Julia Martin
    top page


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    23 February 1994

    back to the main page

    To His Eminence Shamar Rinpoche and Tobga-la,

     We received your announcement dated 28/1/94 addressed to the Mirik Monastery and myself on 17th February. The essential facts that I wish to address to you are:

    Firstly with regard to the past, even though we had to wait for twelve long years for the precious reincarnation of His Holiness the Supreme 16th Gyalwa Karmapa, we maintained our confidence that your four Eminences, the principal heart-sons of His Holiness and as illuminators of the Kagyu Lineage, would carry out your due responsibilities perfectly and without the slightest shortcoming in this regard.

    • On 19th March 1992, Your four Eminences jointly made an announcement to the representatives of the Sikkim Lhade Association and other prominent organisations as well as us monks and laity gathered that the Letter of Prediction has definitely been found and that it is very clear. We were assured that after six month a full and formal announcement would be made. On hearing this long awaited announcement, our hearts were filled with inexpressible faith, devotion and joy ! A few months later however we began to hear various stories that Shamar Rinpoche had been saying that it wasn´t certain an announcement could be made at that given time, it could be much delayed.

    During the ceremonies following the passing away of His Eminence Jamgon Rinpoche when I came to see Your Eminence at your residence, I expressed my great sadness that through such a serious obstacle to our Lineage, we had lost His Eminence Jamgon Rinpoche. So at this most difficult time in our lineage with the precious reincarnation of His Holiness yet to be found, with the most profound and pure motivation, I solemnly requested that you three remaining Rinpoches may live long, uphold harmonious understanding and maintain samaya for which I would be so grateful. Soon after that on 8th June 1992, at the Rumtek Monastery after calling a meeting of all the monks and lay community, you announced that the Letter of Prediction came from the hand of Situ Rinpoche and therefore it was a cause of doubt and that you would not accept it. This announcement caused even greater worry in the minds of us all. In the eneming of that day, Ponlop Rinpoche, Sangye Nyenpa Rinpoche, Beru Kyentse Rinpoche, Dilyak Drupon Rinpoche and I all went to see you personally at your residence.

    Since the most important task was to find the unmistaken reincarnation of His Holiness the Gyalwa Karmapa, we requested that if you have the unmistaken Letter of Prediction of His Holiness or your own pure vision that you are completely confident of, then now is the time to please inform us of this. You replied that generally there is the tradition od the Karmapas either leaving a Letter of Prediction or occasionally leaving verbal instructions with their very close disciples. You said that this time an instruction had been left with a person and he is not saying anything now. When he does speak out, if he is right, I an right; if he is wrong, I am wrong. This is what you said. But you gave no reasonable grounds in which we could have confidence. We were then even more anxious about what will happen regarding the reincarnation of His Holiness. At the end we all with one voice requested that regardless of whether there is a Letter of Prediction or not, the three Rinpoches give the utmost consideration to maintaining of harmony and the upholding of pure samaya between them all and thus come to a conclusion regarding the reincarnation of His Holiness. We confirmed that we would make the same earnest request to Situ Rinpoche and Gyaltsab Rinpoche. We also repeatedly implored you to moderate your comments and actions on this subject in the meantime. I am very disappointed that you neither considered nor heeded our requests.

    At that time, Beru Khyentse Rinpoche and I came to see you, Tobga-la, and said to you that under the present volatile circumstances surrounding the reincarnation of His Holiness, with your position and responsibility of General Secretary, you are best qualified to be the spokesman for all the Tulkus, Lamas, monks and followerd of our lineage. We requested you to appeal in whatever appropriate way to the three Rinpoches to give the highest importance to maintaining harmony and keeping pure samaya between themselves and thus come to a conclusion regarding His Holiness´ reincarnation. However, you turned down our sincere request.

    Around the time that the three Rinpoches had some disagreement, you could have consulted the other Rinpoches, Lamas and monasteries of the lineage, in the way that if you have a sore in the mouth, you allow it to heal in the mouth, but you did not make the slightest effort to resolve the matter from within. Instead you spread negative accounts everywhere and without regard to whomever you met. This caused widespread doubts, confusion and misunderstandings which in turn caused many followers ------- themselves in harmful gossiping which has been so damaging to the Buddhdharma in general and especially to our lineage.

    Secondly as for the present, in accordance with our past tradition, on the basis of the contents of the Letter of Prediction by the previous Gyalwang Karmapa and the unobstructed pure vision of the world´s foremost Biddhist leader, His Holiness the Dalai Lama both being in clear accord, the unmistaken reincarnation of the 16th Karmapa was found and duly confirmed through granting the highest seal of approval, the precious Buktham Letter. Thus the supreme 17th Karmapa Ugyen Drodul Trinley has been enthroned on the Golden Seat of all his predecessors in Tsurphu. As such, a second Karmapa can never under any circumstances be agreed to nor accepted. Generally speaking, there is no set limit to the number of emanations of Buddhas ans Bodhisattvas at any one time, yet, throughout the history of our lineage, there has always been ONLY ONE RENOWNED AS KARMAPA. Your putting forward a second Karmapa can only cause, for now in the future, discord and the breaking of samaya within the lineage. So please on no account consider ---mplementing such activities.

    Thirdly as for the future, within this age of degeneration, I request you to have the highest consideration for the precious teachings of the Buddha in general and the essence of the Practice Lineage in particular. Even though presently, because of obstacles to the Dharma, there has been some violation of samaya; in order to avoid ist complete breaking and the impeding of the dharma activities of an illuminator of the Kamtsang lineage, Kunzig Shamarpa, for as long as the Buddhadharma exists, i implore you to give the utmost consideration to the maintaining of the activities worthy of the Kunzig Shamarpa for the present and future benefit.

    I would like to clearly state that while bringing your attention to these above-mentioned points, I am not following hearsay, I am not speaking eloquent words which conceal selfish motives, I am not taking sides because of personal connections nor am I seeking fam or position. I am not being motivated by self concern. I am very much aware of the kindness and considerateness that the two of you have shown me, and so I ask you not to be offended ba my sincere requests which I make after having carefully thought through this most important matter relating to the lineage.

    In the future, during this difficult time for the Buddhadharma and especially the Karma Kagyu Lineage, I will respectfully acknowledge and joyfully offer whatever service I can to any of your activities you perform that have present and future benefit.

    From the Mirik Kagyu Monastery, I, Bokar Tulku respectfully sent this to you on 23rd February 1994.

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    23. Februar 1994

    Brief von Bokar Rinpoche an Shamar Rinpoche

    An Seine Eminenz Shamar Rinpoche und Tobgala,

    Wir haben eure Bekanntgabe vom 28. 01. 94, adressiert an das Mirik Kloster und an mich persönlich, am 17. Februar erhalten. Die essentiellen Fakten, die ich euch schicken möchte, sind folgende:

    Erstens, mit Achtung vor der Vergangenheit. Auch wenn wir zwölf lange Jahre auf die kostbare Reinkarnation Seiner Heiligkeit des höchsten XVI. Gyalwa Karmapa warten mußten, hielten wir dennoch unser Vertrauen aufrecht, dass die vier Eminenzen, die Hauptherzenssöhne Seiner Heiligkeit wie auch die Stützen der Kagyu Linie, sich ihrer Verantwortung vollkommen bewußt seien und ohne den geringsten Fehler diesbezüglich handeln würden.

    Am 19. März 1992 haben Eure vier Eminenzen gemeinsam den Vertretern der Sikkim Lhade Mide Association und anderen führenden Organisationen, wie auch uns, den versammelten Mönchen und Laien, bekanntgegeben, dass der Prophezeiungsbrief definitiv gefunden sei, und dass er eindeutig sei. Wir waren sicher, dass nach sechs Monaten eine volle und formale Anzeige folgen sollte. Als wir die lang erwartete Kunde vernahmen, waren unsere Herzen mit unbeschreiblichem Vertrauen, mit Hingabe und Freude erfüllt ! Einige Monate später jedoch begannen wir verschiedene störende Geschichten zu hören, in denen Shamar Rinpoche gesagt hatte, dass zu angegebenem Zeitpunkt noch keine sichere Bekanntgabe stattfinden werde, ja, dass sie sich noch um einiges verzögern könne.

    Während der Zeremonien, die dem Tode Seiner Eminenz Jamgon Kongtrul Rinpoche folgten, als ich kam um Eure Eminenz in Eurer Residenz zu besuchen, brachte ich meine große Traurigkeit darüber zum Ausdruck, dass unsere Linie durch so ein ernstes Hindernis Seine Eminenz Jamgon Rinpoche verloren hatte. An diesem kritischen Punkt unserer Linie, als die kostbare Reinkarnation Seiner Heiligkeit noch nicht gefunden war, mit der stärksten und reinsten Motivation, betete ich ernst darum, dass ihr drei verbliebenen Rinpoches lange leben würdet, das harmonische Verständnis im Auge behaltend und Samaya wahrend, wofür ich unendlich dankbar wäre. Bald danach, am 8. Juni 1992, nachdem Ihr ein Treffen aller Mönche sowie der Laiengemeinschaft im Kloster Rumtek einberufen hattet, gabt Ihr bekannt, dass der Prophezeiungsbrief aus Situ Rinpoches Händen komme, und dass daher an seiner Echtheit gezweifelt werden müsse, und dass Ihr ihn nicht akzeptieren würdet. Diese Verlautbarung verursachte noch größere Sorgen in den Köpfen von uns allen. Am Abend dieses Tages gingen Pönlop Rinpoche, Sangye Nyenpa Rinpoche, Beru Khyentse Rinpoche, Dilyak Drupon Rinpoche und ich zu Eurer Residenz, um Euch persönlich zu sprechen.

    Da es die vorrangigste Aufgabe war die unverkennbare Reinkarnation Seiner Heiligkeit des Gyalwa Karmapa aufzufinden, baten wir Euch, solltet Ihr den unverwechselbaren Prophezeiungsbrief Seiner Heiligkeit oder eine eigene reine Vision, derer Ihr Euch komplett sicher wärt, haben, dann wäre es nun an der Zeit uns davon in Kenntnis zu setzen. Ihr habt geantwortet, dass es generell die Tradition der Karmapas sei einen Prophezeiungsbrief zu hinterlassen, oder aber gelegentlich verbale Anweisungen an ihre sehr vertrauten Schüler zu geben. Ihr sagtet, dass dieses Mal eine solche Anweisung hinterlassen worden sei, diese Person aber noch nicht sprechen wolle. Wenn er dann einmal Spräche, und recht habe, so hättet auch Ihr recht; läge er falsch, so wäret auch Ihr im Irrtum. Dies ist, was Ihr gesagt habt. Aber Ihr habt keine angemessenen Grundlagen, in welche wir Vertrauen haben könnten. Danach waren wir nur noch besorgter, was nun wohl bezüglich der Reinkarnation Seiner Heiligkeit geschehen werde. Zum Schluß baten wir alle einstimmig, dass, ohne Rücksichtnahme darauf ob es nun einen Prophezeiungsbrief gäbe oder nicht, die drei Rinpoches dem Aufrechterhalten der Harmonie und dem Wahren des reinen Samaya zwischen ihnen größtes Augenmerk schenken mögen; und so in bezug auf die Reinkarnation Seiner Heiligkeit zu einem Abschluß kommen mögen. Wir betonen, dass wir die gleiche ernsthafte Bitte auch Situ Rinpoche und Gyaltsab Rinpoche entgegenbrächten. Wir haben Euch auch wiederholt inständig gebeten, Eure Bemerkungen und Handlungen dieses Thema betreffend in der Zwischenzeit zu mäßigen. Ich bin schwer enttäuscht, dass Ihr unsere Bitten weder berücksichtigt noch ihnen Beachtung schenkt.

    Damals kamen Beru Khyentse Rinpoche und ich, um Dich, Tobga, zu sehen, und Dir zu sagen, dass Du unter den gegenwärtigen brisanten Umständen, die die Reinkarnation Seiner Heiligkeit umgaben, in Deiner Position und Verantwortung als Generalsekretär, am besten qualifiziert seiet, als Sprecher für alle Tulkus, Lamas, Mönche und Anhänger unserer Linie zu fungieren. Wir baten Dich, in Dir geeignet erscheinender Form, an die drei Rinpoches zu appellieren, an die immense Bedeutung des Erhaltens der Harmonie sowie des reinen Samayas zwischen Ihnen selbst zu denken, und so zu einem Schluß in der Angelegenheit der Reinkarnation Seiner Heiligkeit zu kommen. Du jedoch hast unsere ernsten Bitten zurück gewiesen.

    Zu der Zeit, als die drei Rinpoches einige Unstimmigkeiten hatten, hättest Du andere Rinpoches, Lamas und Klöster der Linie zu Rate ziehen können; wie man auch einer wunden Stelle im Mund erlaubt, im Mund zu heilen; aber Du hast nicht die geringste Anstrengung unternommen, das Problem intern zu lösen. Stattdessen hast Du überall negative Berichte verbreitet, ohne Rücksicht darauf, auf wen Du trafst. Dies verursachte weitverbreitete Zweifel, Verwirrung und Mißverständnisse, welche wiederum bei manchen Anhängern zu schädlichem Geschwätz führte, welches den Buddhadharma generell und unserer Linie im speziellen Schaden zufügte.

    Zweitens, die Gegenwart betreffend. Unserer früheren Tradition entsprechend wurde die unverwechselbare Reinkarnation des XVI. Karmapa, basierend auf dem Inhalt des Prophezeiungsbriefes des verstorbenen Gyalwa Karmapa sowie durch die ungehindert reine Vision des obersten Buddhistischen Führers, Seiner Heiligkeit dem Dalai Lama - beide stimmen deutlich überein - gefunden und durch das Gewähren des höchsten Siegels der Anerkennung, dem kostbaren Buktham-Brief, ordnungsgemäß bestätigt. Auf diese Weise wurde der höchste XVII. Karmapa Orgyen Drodul Trinley auf dem „Goldenen Sitz" all seiner Vorgänger in Tsurphu inthronisiert. Somit kann niemals, unter keinen Umständen, ein zweiter Karmapa anerkannt, noch akzeptiert weren. Generell muß gesagt werden, dass es kein vorgegebenes Limit bezüglich der Zahl von Emanationen von Buddhas oder Bodhisattvas zur gleichen Zeit gibt; doch durch die gesamte Geschichte unserer Linie hindurch gab es immer NUR EINEN ALS KARMAPA ANGESEHENEN. Das Pushen eines zweiten Karmapas kann, für jetzt und die Zukunft, nur Uneinigkeit und das Brechen des Samaya mit der Linie zur Folge haben. Daher unsere Bitte, auf gar keinen Fall derartige Aktivitäten in Erwägung zu ziehen.

    Drittens, für die Zukunft. In diesem Zeitalter der Degeneration bitte ich Euch, den kostbaren Belehrungen Buddhas im allgemeinen und der Essenz der Praxis-Linie im speziellen eingedenk zu sein. Auch wenn gegenwärtig durch Hindernisse dem Dharma und dem Samaya einige Verletzungen zugefügt werden, um ein komplettes Brechen und die Behinderung der Dharmaaktivitäten einer Säule der Kamtsang Linie, Kunzig Sharmapa, zu verhindern, flehe ich Euch an, unter Rücksichtnahme des Aufrechterhaltens der Aktivitäten, die einem Kunzig Shamarpa würdig sind, und die - seit Bestehen des Buddhadharma und für die Gegenwart und Zukunft - Nutzen bringen sollen.

    Ich möchte feststellen, dass ich, während ich Eure Aufmerksamkeit zu oben erwähnten Punkten lenke nicht irgendwelchen Gerüchten Gehör schenke, ich spreche auch keine eloquenten Worte, welche selbstsüchtige Motive verbergen sollen, ich stehe auf keiner Seite durch persönliche Verbindungen, noch strebe ich nach Ruhm oder einer Position. Meine Motivation sind keine persönlichen Anliegen. Ich bin mir der Liebenswürdigkeit und Rücksichtnahme, die ihr zwei mir gezeigt habt, bewußt, und deshalb bitte ich euch, euch durch meine ernsthaft vorgebrachten Bitten, welche ich erst nach sorgfältigen Überlegungen vorbringe, nicht angegriffen zu fühlen. Doch ist dies die wichtigste Angelegenheit unsere Linie betreffend.

    In Zukunft, während der schweren Zeit für den Buddhadharma, und speziell für die Karma Kagyu Linie, möchte ich Euch für jede Eurer Aktivitäten die Ihr durchführt, und die von gegenwärtigem und zukünftigem Nutzen sind, respektvoll anmerken, dass ich freudig meine Dienste dafür anbiete.

    Ich, Bokar Tulku, vom Mirik Kagyu Kloster sende dies am 23. Februar 1994 an euch.

    Übersetzung von Julia Martin
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    And Centers World-wide

    Your Eminence Shamar Rinpoche and Tobga la,
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    • We have received your publicity regarding a new Karmapa addressed to Kyabje Kalu Rinpoche. We , the Sangha members of Kyabje Kalu Rinpoche´s Seat Monastery Samdrup Dhargay Choling of Sonada and Drodon Kunkhyab Chodey of Salugara want to bring the following to your attention.

    • In general, the regents have voluntarily reincarnated for the benefit of beings and are recognised by the Supreme Holder of the Kagyu Lineage through his unempeded wisdom, so we make no discriminations. In particular, as per the wishesof His Holiness the 16th Karmapa, the previous Kyabje Kalu Rinpoche had given to the regents all the empowerments of the New and Ancient Traditions, and of course, all the collection of empowerments, instructions and transmissions of the Kamtsang Lineage. Kalu Rinpoche hoped that you will all serve the Dharma greatly and we are also very much aware of the kind of samaya relationship between us. But, at this juncture, when the 17th Karmapa has been recognised according to the undeniably true prediction letter of his predecessor and has been further confirmed and decided by His Holiness the Dalai Lama through the power of his wisdom eye; so please do not attempt to make us accept another Karmapa other than the only glorious 17th Karmapa who has already been enthroned in Tsurphu, the principal Seat of all the previous Karmapas. Pardon us, but we can never be convinced to acknowledge a new Karmapa when the 17th Karmapa has already been recognised in the most respectable traditional way.

    • We the Sangha members of the two main Seats of Kyabje Kalu Rinpoche jointly send this to you. February 28, 1994.

    This is a translation of the letter in Tibetan.

    Copies sent to:

    Private office of H. H. The Dalai Lama,
    The Council of Religion and Culture, Tibetan Government,
    Office of Dharmachakra Centre, Rumtek Monastery, Sikkim

    P.O. SONADA 734219, DARJEELING, WB. INDIA TEL: Sonada 25

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    sowie weltweite Zentren

    An Seine Eminenz Shamar Rinpoche und an Tobga la,

    • Wir haben eure Bekanntgabe bezüglich eines neuen Karmapa, gerichtet an Kyabje Kalu Rinpoche, erhalten. Wir, die Sangha-Mitglieder des Hauptklosters von Kyabje Kalu Rinpoche, Samdrub Dhargay Choling in Sonada, sowie von Drodon Kunkhyab Chodey in Salugara, wollen auf folgendes aufmerksam machen.• Im allgemeinen reinkarnieren sich die Regenten freiwillig zum Nutzen der Wesen, und werden durch den höchsten Halter der Kagyu-Linie, durch seine durch nichts zu verhindernde Weisheit, anerkannt. Im speziellen: aufgrund der Wünsche Seiner Heiligkeit des XVI. Karmapa hat der vorherige Kyabje Kalu Rinpoche den Regenten alle Ermächtigungen der neuen und alten Tradition gegeben, und natürlich auch die gesamte Sammlung an Ermächtigungen, Belehrungen und Übertragungen der Kamtsang Linie. Kalu Rinpoche hoffte, dass ihr damit dem Dharma außerordentliche Dienste erweisen würdet, und wir sind uns auch der Samaya-Beziehung, die zwischen uns besteht, wohl bewußt. Aber zu diesem Zeitpunkt, da der XVII. Karmapa entsprechend des unbestreitbar echten Prophezeiungsbriefes seines Vorgängers anerkannt, und weiters durch die Kraft des Weisheitsauges Seiner Heiligkeit des Dalai Lamas bestätigt und bestimmt worden ist, bitten wir euch, nicht den Versuch zu unternehmen, uns dazu zu bringen, einen anderen als den einzig ruhmreichen XVII. Karmapa, der in Tsurphu, dem Hauptsitz aller vorangegangenen Karmapas, schon inthronisiert worden ist, anzuerkennen.

    • Verzeiht uns, aber wir können niemals überzeugt werden, einen neuen Karmapa anzuerkennen, wenn der XVII. Karmapa bereits durch den sehr zu respektierenden traditionellen Weg gefunden und anerkannt worden ist.

    • Wir, die Sangha-Mitglieder der beiden Hauptsitze Kyabje Kalu Rinpoches, senden dies gemeinsam an euch. 28. Februar 1994.

    Dies ist eine Übersetzung des Briefes aus dem Tibetischen.

    Kopien ergingen an:
    das Privatbüro Seiner Heiligkeit des Dalai Lama,
    den Rat für Religion und Kultur der Tibetischen Regierung,
    das Büro des Dharmachakra-Zentrums des Klosters Rumtek, Sikkim

    Adr.: SONADA 734219, BEZIRK DARJEELING, WB. INDIEN Tel.: Sonada 25

    Übersetzung von Julia Martin


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    June 17, 1992

    On March 19, 1992, Tai Situ Rinpoche, Jamgon Kongtrul Rinpoche, Gyaltsap Rinpoche and I held a meeting in which Tai Situ Rinpoche presented us with His Holiness' handwritten letter of prophesy, the sacred testament, which was found in Situ Rinpoche's protection talisman. At that time, a little doubt arose in my mind, but now I have attained complete confidence in Situ Rinpoche, and the contents of this letter, according to which the reincarnation has definitely been discovered and further confirmed by His Holiness the Dalai Lama as the incarnation of His Holiness the Gyalwang Karmapa.

    I offer my willing acceptance and henceforth, I will no longer pursue the matte of examining the sacred testament, etc.


    Witnessed by Orgyen Tulku Rinpoche

    Translated by Michelle Martin

    Re-translation authorized by Shamar Rinpoche:

    (Note: The above translation was made and distributed at Rumtek shortly after the letter was written on June 17th. Subsequently, on July 18, 1992, after consultation with his advisors, Shamar released the following revised translation.)

    On March 19th, 1992, at a meeting with Jamgon Rinpoche, Gyaltsab Rinpoche and myself, Situ Rinpoche presented a handwritten prediction letter from his protection pouch, claiming it was the written instructions of H. H. the 16th Karmapa (indicating his reincarnation). I had some doubts (about the letter's authenticity).

    At this point, I rely on Situ Rinpoche (giving me correct information about H. H. the Dalai Lama's decision), Relying on our confidential discussion, I go along with the decision made by H. H. the Dalai Lama that a reincarnation has certainly been found as reincarnation of H. H. the Gyalwa Karmapa.

    Hence, I suspend my demands such as having the handwritten prediction letter being subjected to a (forensic) test.

    June 17th, 1992

    Shamar Chokyi Lodro witnessed by Tulku Urgyen

    Translation of Anne Ekselius authorized by Kunzig Shamar Rinpoche 

    Lettre de Shamar Rinpoche 
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    Le 17 juin 1992, Shamar Rinpoché, après s'être fait quelque peu prier, mais sur l'insistance formelle de son maître, Ugyen Tulkou Rinpoché, appose sa signature sur une lettre & accord. En voici le texte complet :

    « Le 19 mars 1992, Tai Sitou Rinpoché, Jamgôn Kongtrul Rinpoché, Gyaltsap Rinpoché et moi même, nous avons tenu une réunion au cours de laquelle Tai Sitou Rinpoché nous a présenté une lettre de prophétie écrite de la main de Sa Sainteté [le seizième Karmapa], le testament sacré, trouvé dans une amulette de protection de Sitou Rinpoché. Sur le moment, un petit doute effleura mon esprit, mais, à présent, j´éprouve une totale confiance en Sitou Rinpoché et dans le contenu de cette lettre. Grâce à elle, la réincarnation a été découverte de façon certaine et ultérieurement confirmée par Sa Sainteté le Dalai Lama comme étant celle de Sa Sainteté Gyalwa Karmapa. je donne donc mon accord de bonne grâce et dorénavant je ne poursuivrai pas ma demande pour que le testament sacré soit examiné, etc. Shamarpa. Témoin: Ugyen Tulkou Rinpoché. »


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    To: His Eminence Shamar Rinpoche and Tobga together,

     back to the main page

    26.February 1994

    We received your letters which were given to our community representative through the monk, Nyanyok. In these letters, with absolutely no grounds whatsoever and in a completely dictatorial manner, you announce the finding of some new Karmapa. We, the monks and lay community, the genuine followers of the Gyalwa Karmapa, wish to point out to you simply and clearly the actual facts.

    From the founder of the Karma Kagyu tradition, Lord Dusum Khyenpa, right up to the 16th incarnation, Rangjung Rigpe Dorje, there has NEVER been the precedent of recognising a second Karmapa at the same time. The existing biographies of the previous Karmapas and the history of Buddhism (in Tibet) is a clear and factual testament to this, and yet you have disregarded all the historical documentation. Shamar Rinpoche and Tobga, the two of you are like opportunists taking advantage of the present political circumstances. You are not only refusing to acknowledge the Letter of Prediction and the highest seal of approval, the Buktham Letter of His Holiness the Dalai Lama but also are continuing to indulge in your harmful activities by making this announcement of having found the unmistaken incarnation of the 16th Gyalwa Karmapa. We consider that both of you are beyond any doubt actually destroying our Sacred Doctrine by making up this unfounded fabrication of another Karmapa. It is clearly obvious that there is no way that this can be tolerated by any Buddhists in the world and most especially by Tibetans both inside and outside of Tibet. As such, we shall always oppose your negative activities.

    Among the disciples of His Holiness the 16th Gyalwa Karmapa, there are many who are capable of holding, preserving and spreading the Doctrine of the Buddha in general and the Karma Kagyu Lineage in particular. However, Their Eminences, who are traditionally the four principal disciples, were considered by His Holiness as the main holders for the future preservation and spreading of His lineage. After the passing away of His Holiness in 1981 and in accord with His wishes, the four Eminences took on the main responsibilities and decided that you, Shamar Rinpoche, would be the managing regent for the first three years. You accepted this position of responsibility, but within a very short time you attempted to change the name of the Delhi Monastery land deeds from His Holiness Karmapa to that of your own. This is clearly documented for all to see. Your efforts were stopped however by the other three regents. It was during this time that the two of you tried to take over all the authority and possessions of His Holiness. There are again many documents that show your combined efforts to establish yourself, Shamar Rinpoche, as the absolute ownerof all His Holiness´s possessions. All of your many plots and concoctions, whatever their appearance, have the sole objective of seizing the sovereignty and possession of the Gyalwa Karmapa. What you are actually doing is opposing His Holiness Karmapa who is the real and absolute owner of all the seats of the Glorious Karmapas. So we, the administration, Sangha and lay community, all the true followers of His Holiness in Rumtek, will never let you, Shamar Rinpoche and Tobga, get away with your schemes. We have unanimously decided to utterly oppose you over this.

    In accordance with our historical tradition, His Holiness the 17th Karmapa has already been enthroned on the golden seat of all his predecessors. From there, the splendour of his authentic presence is already becoming fully manifest everywhere.

    Once again, Shamar Rinpoche and Tobga, the two of you are in opposition to the Gyalwa Karmapa, and without a single piece of authentic corroboration you announce your made up incarnation. Again your only motive for doing this is to take the power and possessions of the Gyalwa Karmapa. You have not the slightest consideration toward the Kaygu Lineage.

    The real issue is that you, Shamar Rinpoche, are rejecting the traditionally enthroned Gyalwa Karmapa an dare squandering manpower and wealth without restraint in your continuous opposition. By this, Shamar Rinpoche, you are deliberately creating a dispute and division between Karmapa and yourself; so do not disguise this as a feud between Situ Rinpoche and yourself.

    On 19th March 1992, the four regents had a meeting in Rumtek monastery about the incarnation of the Karmapa. At that time, you were all in unanimous agreement on the contents of the Letter of Prediction. You all decided that His Eminence Jamgon Kongtrul Rinpoche should go to Tibet in this regard and he agreed. Later that day, the Sikkimese Lhadhey Midhey Association and similar organisations together with many other important individuals came to request for a clear statement on the outcome of the meeting. To this assembly, with the Letter of Prediction in view, a concordant explanation was given. All those gathered are living witnesses to this.

    On 26th April 1992, the sudden passing away of His Eminence Jamgon Rinpoche left the three remaining regents with the principal responsibility of jointly considering the important matter of the reincarnation of the Gyalwa Karmapa. However at that crucial time, you said that you had some serious obstacle and immediately had to stay in retreat. By so doing, you avoided communicating with Their Eminences Situ Rinpoche and Gyaltsab Rinpoche. After a few days you suddenly left Rumtek, again making out that you had some work in the U.S.A. which was more important that the real issue at hand of the incarnation of the Gyalwa Karmapa. Again it was you that allowed no opportunity of discussing this most essential matter with the two other regents -it was never them trying to exclude you.

    All along, the two of you, Shamar and Tobga, were saying one thing to the other regents while assiduously working to put forward your own "puppet" Karmapa incarnation to further your own ends. There is ample clear evidence of these selfish objectives, for instance in your letter of 27th September 1984, Tobga, you wrote, "Now you can all trust that the reincarnation of Karmapa had already arrived." You have made many other such false claims some of which we will illucidate below.

    For these reasons, Their Eminences Situ Rinpoche and Gyaltsab Rinpoche did not have any choice but to take on the main responsibilities regarding the reincarnation of the Gyalwa Karmapa. So, on the 1st June 1992, Situ Rinpoche and Gyaltsab Rinpoche went to Dharamsala, informed His Holiness the Dalai Lama of all the facts, received His sacred approval and then came back to Rumtek. On their return, they made a public announcement about their visit to Dharamsala and the confirmation of the 17th Karmapa. During this meeting, you, Shamar, arrived with a previously arranged troop of soldiers of the Indian Army with loaded weapons at the ready. You then proceeded to intimidate Their Eminences and the public to go along with your own desired objectives. You like the commander, beckoned these armed soldiers into the main temple of the monastery. Despite the gathered people´s strong verbal objection to this, you paid them no attention and this caused the subsequent fighting between the public and the army. This incident in turn resulted in a serious conflict between the State and Central Governments of Sikkim and India, all instigated by your actions. Everyone is very aware of the distasteful and harmful activities you are carrying out everywhere just like an archer disguised as a monk and shooting off poisoned arrows.

    On 21st November 1992, during the seven day annual Pema Bendza ritual performed in the Rumtek main temple, with only two days completed you abruptly stopped the puja. You ordered that the temple doors be closed and you suspended all religious ceremonies for several months. How can these activities of your serve any useful purpose to the Doctrine of the Buddha ?

    On 21st December 1992, you ordered all the doors of all the shrines and personal rooms of His Holiness to be locked and sealed. This not only prevented any kind of virtuous activities such as making offerings and receiving blessings from the sacred objects but also created the opportunity for negative and harmful actions.

    In mid-February 1993, during the annual Tibetan year-end Mahakala ceremonies, performed for the benefit of beings and the Doctrine, you cancelled the traditional Lama Dances for nothing other than your own selfish reasons.

    On 13th July 1993, you announced in the Nalanda Institute that, for the whole month of August, all the monks had to leave for an unscheduled holiday. You ordered the doors of the shrine room, kitchen and all the monks quarters locked and that the keys be handed over to you, Rinpoche, yourself. Further-more, you underhandedly contacted the Examination Board of Varanasi Sanskrit University thus preventing the senior students of the Institute here from taking their exams.

    You have caused the worst discord in the Sangha of His Holiness Karmapa´s principal monastery, you disrupted the last Yarney Rainy Season Retreat, you cancelled many beneficial religious functions and you violated the constitution of the Nalanda Institute. In short you have engaged in the most deplorable and undignified activities, so creating negativities of the most heinous order. Here we are mentioning only a few of your activities. If circumstances make it necessary, however, we will further elaborate with full documentation on all of your devisive strategies.

    There can never be any objections to any individuals who make efforts in spreading the precious Buddhadharma. On the other hand, how can anyone have the right to cause the degeneration of the Buddhadharma through such harmful activities of yours. A lama with sacred bonds and samayas broken and indulging in such Machiavellian behaviour as you do, has gone far away from the pure teachings of the Buddha. You have therefore deprived yourself of any claim of authority to recognise the supreme incarnation of the Gyalwa Karmapa for these reasons. Surely you know that one has to carry the burden of one´s own negative actions. We now so pronounce that henceforth you have no right to interfere directly or indirectly with matters concerning this Rumtek Seat and its connected centres.

    We will now summarise your unjustifiable and contrived activities concerning the reincarnation of the Gyalwa Karmapa: On 27th September1984, Tobga, you sent a letter to the Glorious Gyalwa Karmapa´s International Kagyu Headquarters from your Lhundrup Ling residence in Thimphu, Bhutan. In it you wrote, "You all can trust that the precious reincarnation of our refuge and protector has arrived. After choosing an auspicious day. all monks and lay people should put up prayer flags and perform elaborate offering and protector rituals." It is clearly an official announcement since, firstly, the letter was sent by the then General Secretary of His Holiness Karmapa and signed as such; secondly, it was sent to the official Headquarter of His Holiness; and thirdly, the mail point of the letter was that "precious incarnation has arrived".

    In 1990, when you, Shamar Rinpoche, went secretly to Tibet in search of the reincarnation in the Namtso district, various deceptive stories were concocted. Firstly, in your notorious and biased book full of misinformation, "The Karmapa Papers" you are quoted: "My visit to Tibet had to do with some instruction of the close disciple I have mentioned a few times."

    Secondly, in a letter hand written by His Eminence Jamgon Rinpoche, he writes, "Shamar Rinpoche went to Namtso in connection with some sacred vision that he supposedly had." You had carefully worked out that, if by some chance that your mission to Namtso had been successful, you would have taken the credit for `your` vision; had your mission failed, you had others to blame. 

    Thirdly, in your public address in Malaysia on 11th April 1993, you clearly said that you had never been to Tibet let alone to Namtso. On this one issue, you have given three differing tales and it's a pattern that you repeat well. Isn´t it a shameful disgrace that the holder of the title of Shamar Rinpoche should indulge in such blatant lies and deceptions without the slightest reservation !

    We have further documents and clear evidence to show that what you are doing in neither honest nor truthful. When you, Shamra Rinpoche went to Namtso with Ngawang Chodrak, the secretary of Yangpachen monastery, as your attendant to make an actual search for the reincarnation of the Gyalwa Karmapa, this is what Ngawang Chodrak wrote down as you dictated to him: "Seems to be to the North West of Tsurphu, father Norbu Wangdu, mother Zangmo, son Ngodrub Dorje, seven or nine years old I think; red face, black eyes, big wide temple, high forehead; body, speech and mind have sign; either back or right or left shoulder blade having clear sign; family is beside the lake; name of the lake before Pema Tso; nowadays seems to be called Pema Tsal."

    On 8th June 1992, in your address in Tibetan to the monks and lay community in the assembly hall of the Nalanda Institute in Rumtek, you said that the actual Letter of Prediction is very small; that it is not easy to understand and interpret and that it is presently in a reliquary box in His Holiness´s relic room. You continued that if the final outcome of all of this is not good, you will definitely resign as the Seat-holder of the Shamarpa. Later, in the evening of the same day, Beru Khyentse Rinpoche, Ponlop Rinpoche Sangye Nyenpa Rinpoche, Bokar Rinpoche and Drupon Rinpoche went to your residence through their concern and sincere motivation, and requested you to show them the Letter of Prediction that you had talked about earlier as they felt it would be very important to clarify the doubts of everyone here and around the world. You then replied that the Prediction is not in the form of a letter, but a verbal instruction has been left with a very reliable disciple. This person has told you that the time to reveal the instruction has not yet arrived. Since he wouldn´t tell you, there was nothing you can do. In the morning you said there is the Letter of Prediction and in the same evening you said there is no Letter ! The Rinpoches who came to see you returned shocked and dismayed.

    In the Autumn of 1992, the ex-vajra master of Rumtek Monastery, Nendo Tulku, went to Tsurphu to meet the Supreme incarnation of the Karmapa and on his return he met you at His Holiness´s monastery in Delhi. During this meeting you told him that the Prediction is neither in form of a letter nor an instruction, but there is a certain oracle in Bhutan that everyone can trust.

    This oracle said that Karmapa is returning and people can believe this. This was talked about so much by the Rumtek monastery staff that it became common knowledge.

    In brief, all this eloquent disinformation about finding the unmistaken reincarnation is nothing other than a clever façade for your actual goal of establishing a convenient "puppet" Karmapa incarnation of your own. All these above mentioned activities are a proof of this intention of yours. However, we will never let the real issue be hidden by your deviousness. Bear in mind that this rash announcement is like a mere poisoned flower rooted in the thick jungle undergrowth of your prior deceptions.

    The supreme Tulku Orgyen Rinpoche, with the highest regard for the Kagyu Doctrine and the foremost wish to safeguard your standing as the Sharmapa, gave precious advice which you fully accepted. Thus, on 17th June 1992, when Tai Situ Rinpoche, Gyaltsab Rinpoche, Tulku Orgyen Rinpoche and you, Shamar Rinpoche, met together, you of your own accord decided to write your acceptance of the Letter of Prediction in their presence. Following that, you all went to inform the concerned officials of the State Government of Sikkim and to confirm the concordance of the three regents. Thus everything was clearly decided. A worthy entrance was provided for you. You did yourself a real favour at that time by waking up to the reality of the situation. But then you failed to see this entrance. Instead, you broke your sacred bonds and trust with Tulku Orgyen Rinpoche. It is inconceivable for any ordinary person to do this, let alone somebody of such spiritual position. Your association with amoral and corrupt colleagues caused you to regress like meat that has gone rotten and now its stench is spreading far and wide. Is there not a clear resemblance between your activities and the prediction of Deshin Shegpa, the fifth Karmapa, about the coming of a sacred bonds and samaya-breaking emanation at this very time !!

    On 29th June 1992, Situ Rinpoche and Gyaltsab Rinpoche had an audience with His Holiness the Dalai Lama in Dharamsala during which they presented him with a copy of the Letter of Prediction and requested his seal of approval.

    Later that day, you also had an audience with His Holiness the Dalai Lama. His Holiness graciously asked the three of you to meet him altogether the next day so he could give advice. However, that evening, you told the Secretary of the Department of Religion and Culture that you will not come to the appointment with His Holiness. Instead you gave a letter to the Private Office of His Holiness and hurriedly left Dharamsala the same evening.

    The next day, the other two Rinpoches attended the appointed audience and were given the highest seal of approval, the Buktham Rinpoche, along with a special protection cord and silk scarf for the precious reincarnation of His Holiness Karmapa. Thus the final confirmation was delivered. But you deprived yourself of the golden opportunity to receive from the worlds foremost Buddhist spiritual authority, His Holiness the Dalai Lama, heartfelt advice for your personal and general benefit. Like an arrogant soldier proclaiming his bravery without ever having entered a battlefield, you, Shamar Rinpoche, threw away this opportunity that could have brought present and future benefit. From then onwards, all the harm that has arisen, we hold you responsible for.

    Since the clear vision of His Holiness the Dalai Lama in his mirror-like wisdom and the Letter of Prediction of the previous Gyalwa Karmapa point to the same conclusion; Tibetan Buddhist Schools inside and outside of Tibet, the Kaygu Lineage followers in particular and the public at large have enthroned His Holiness the 17th Gyalwa Karmapa in Tsurphu, Tibet, at the Seat of all his predecessors and have accorded him all the traditional ceremonies of empowerment.

    On 30th November 1992, during the International Karma Kagyu General Assembly, an unanimous decision was made to oppose any false Karmapa. We hereby reaffirm our absolute commitment to that decision.

    Around 1966, you, TOBGA, disrobed from being a monk and married Ashi Chokey and separated yourself from the Tsurphu Administration at Rumtek. From that time until the passing away of His Holiness in 1981 and of the General Secretary in 1982, for this period of more than fifteen years, you were never given any involvement in either the internal or the external affairs of the Tsurphu Administration at all. Furthermore, those in the administration knew that His Holiness never had any trust or confidence in you.

    On 27th February 1981 when His Holiness presided over the opening of the new office for the Kagyu International Headquarter here in Rumtek, he personally announced his appointment of the four Eminences as his regents; Mr. Dhamcho Yongdu as the General Secretary; Mr. Tenzin Namgyal as the Chief Secretary and Administrative Director with all the staff individually and clearly appointed under them. At that time, Tobga, you were not even mentioned by His Holiness as ever being appointed to that of a minor clerical position.

    With the passing away of His Holiness, all the immediate major tasks were taken up by Mr. Dhamcho Yongdu, and he accomplished all that could have been expected. On the other hand, although you were here in Rumtek, you were never seen to take a single responsibility of a general secretary.

    With the passing away of the General Secretary, Mr. Dhamcho Yongdu, minutes after leaving your residence in Bhutan, you accompanied the body back to Rumtek. From that time up to now, all you have been doing as General Secretary in actuality is to create your own position of power and authority to carry out your devious activities. Consequently, during the International Karma Kagyu General Assembly, which started on 30th November 1992, a motion was put forward for your removal from the position of the General Secretary.

    This was unanimously accepted and passed with hundreds of signatures as confirmation. Despite your removal from this office, you continue to maintain the pretence that you still hold this position.

    Tobga, you make claims to greatly helped Shamar Rinpoche and to have greatly served the Lineage of the Karmapas, yet the opposite is true ! You could not have brought more disgrace in all possible ways. Can´t you really see what you are doing !

    Shamar Rinpoche, for the past 13 years your ways of pointing out the reincarnation of Karmapa has been like a blind man prodding his cane hither and thither. It is in such contrast to Situ Rinpoche and Gyaltsab Rinpoche who, like lamps in the darkness, have actually accomplished the principal task of finding the precious reincarnation of His Holiness the 16th Gyalwa Karmapa. They have also been continuing meaningful activities and service to the Buddhadharma and especially for the welfare of the Tsurphu Administration. While you on the other hand not only been continuing to turn the wheel of deception with the empty hope of accomplishing your own selfish objectives, but also, out of jealousy and harmful intent, keep publicly broadcasting numerous fabrication and smear campaign such as Situ Rinpoche being a Chinese agent. Bear in mind that we shall never tolerate such accusations as these. The time will soon come when truth will be separated from falsehood.

    We the administrative bodies of the Seat of the Glorious Gyalwa Karmapa at Rumtek, the representatives of the monks of the monastery and Nalanda Institute and the community representatives send this duly signed letter on Twenty-sixth of February 1994.

    [This letter been translated by the Rumtek Translation Committee. More importance has been paid to convey the meaning as opposed to a literal translation. This translation has been approved by the Rumtek Administration.]

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    An: Seine Eminenz Shamar Rinpoche und Tobga gemeinsam,

    26. Februar 1994

    Wir erhielten eure Briefe, welche durch den Mönch Nyanyok den Vertretern unserer Gemeinschaft übergeben wurden. In diesen Briefen verkündet ihr, ohne jegliche Gründe anzuführen, und in komplett diktatorischer Art und Weise, das Auffinden eines neuen Karmapas. Wir, die Mönche und Laiengemeinschaft, die aufrichtigen Anhänger des Gyalwa Karmapa, möchten euch einfach und eindeutig auf die tatsächlichen Fakten aufmerksam machen.Vom Gründer der Karma Kagyu Tradition, Düsum Khyenpa, bis zur XVI. Inkarnation, Rangjung Rigpe Dorje, hat es NIEMALS den Präzidenzfall einer Anerkennung eines zweiten Karmapas zur selben Zeit gegeben. Die existierenden Biographien über die vorherigen Karmapas und die Geschichte des Buddhismus (in Tibet) sind klare und faktische Beweise dafür, und ihr habt alle diese historischen Dokumente einfach missachtet. Shamar Rinpoche und Tobga, ihr zwei verhaltet euch wie Opportunisten, die ihren Vorteil aus den gegenwärtigen politischen Umständen ziehen. Ihr lehnt nicht nur das Wissen um den Prophezeiungsbrief und das höchste Siegel der Anerkennung, das Buktham Rinpoche Seiner Heiligkeit des Dalai Lama ab, ihr gabt euch auch weiterhin euren schädlichen Aktivitäten hin, indem ihr verkündet, ihr hättet die echte Inkarnation des XVI. Gyalwa Karmapa gefunden. Wir denken, dass ihr zwei ohne jeden Zweifel vorhabt, unsere heilige Lehre zu zerstören indem ihr diese nicht fundierte Erfindung eines anderen Karmapa erzeugt. Es ist eindeutig, dass es keinen Weg gibt, dass dies von irgendeinem Buddhisten rund um den Erdball hingenommen werden wird, und speziell natürlich von keinen Tibeter - außerhalb oder innerhalb Tibets. Folglich sei euch gesagt, dass wir eure negativen Aktivitäten immer ablehnen werden.

    Unter den Schülern Seiner Heiligkeit des XVI. Gyalwa Karmapa gibt es einige, die fähig sind die Lehre Buddhas im allgemeinen und die der Karma Kagyu Linie im speziellen zu beschützen, aufrechtzuerhalten und zu verbreiten. Aber Ihre Eminenzen, welche traditionell die vier Hauptschüler sind, waren von Seiner Heiligkeit als Haupthalter für die zukünftige Bewahrung und Verbreitung Seiner Linie betrachtet worden. Nach dem Tod Seiner Heiligkeit 1981 und in Übereinstimmung mit Seinen Wünschen, übernahmen die vier Eminenzen die Hauptverantwortung, und entschieden, dass Ihr, Shamar Rinpoche, für die ersten drei Jahre der leitende Regent sein solltet. Ihr nahmt diese verantwortungsvolle Position an, aber schon binnen kürzester Zeit habt Ihr versucht die Übertragungsurkunde des Klosters in Delhi - plus dazugehörendem Land - von Seiner Heiligkeit Karmapa auf Euren Namen überschreiben zu lassen. Dazu gibt es klare Dokumentationen; für jedermann nachvollziehbar. Eure Bemühungen wurden aber von den anderen drei Regenten gestoppt. Es war zu besagter Zeit, dass ihr beide versucht habt alle Befehlsgewalt und Besitztümer Seiner Heiligkeit zu übernehmen. Auch hierzu gibt es genügend Dokumente, die zeigen wie ihr euch gemeinsam bemüht habt, Euch, Shamar Rinpoche, als alleinigen Besitzer allen Hab und Guts Seiner Heiligkeit zu etablieren. All eure zahlreichen Verschwörungen und Lügenmärchen, wie auch immer sie nach außen hin aussehen mögen, zielen einzig und allein auf das Ergreifen der Oberherrschaft sowie der Besitztümer Gyalwa Karmapas ab. Was ihr gerade tut kann nur als „sich widersetzen" gegenüber Seiner Heiligkeit Karmapa, welcher der wahre und absolute Eigentümer aller Sitze der ruhmreichen Karmapas ist, bezeichnet werden. Aus diesem Grund werden wir, die Verwaltung, die Sangha- und Laiengemeinschaft, alle wahren Anhänger Seiner Heiligkeit in Rumtek, euch, Shamar Rinpoche und Tobga, niemals eure Pläne durchführen lassen. Wir haben einstimmig beschlossen uns diesbezüglich vollkommen gegen euch zu stellen.

    In Übereinstimmung mit unserer historischen Tradition ist Seine Heiligkeit der XVII. Karmapa bereits auf dem goldenen Sitz all seiner Vorgänger inthronisiert worden. Von dort ausgehend hat sich die Großartigkeit Seiner authentischen Gegenwart bereits begonnen nach allen Seiten hin offenkundig zu manifestieren.

    Noch einmal, Shamar Rinpoche und Tobga, ihr zwei habt euch in Opposition zu Gyalwa Karmapa begeben, und ohne ein einziges Stück authentischer Beweisführung kreiert ihr eine neue Inkarnation. Wieder ist euer einziges Motiv, dies zu tun, das Bestreben, die Macht und die Besitztümer Gyalwa Karmapas an euch zu reißen. Ihr nehmt nicht im geringsten Rücksicht auf die Kaygu Linie.

    Das wahre Problem ist, dass Ihr, Shamar Rinpoche, den traditionell inthronisierten Gyalwa Karmapa ablehnt, Potential und Reichtum vergeudet und Eure Opposition fortsetzt. Dadurch, Shamar Rinpoche, erschafft Ihr absichtlich eine Kontroverse und Trennung zwischen Karmapa und Euch selbst; also versucht nicht dies als eine Fehde zwischen Situ Rinpoche und Euch zu tarnen.

    Am 19.März 1992 hatten die vier Regenten ein Treffen im Kloster Rumtek über die Inkarnation des Karmapa. Damals wart ihr alle in Einmütigkeit über den Inhalt des Prophezeiungsbriefes. Ihr habt gemeinsam entschieden, dass Seine Eminenz Jamgon Kongtrul Rinpoche diesbezüglich nach Tibet gehen sollte, und er hat zugestimmt. Später an diesem Tag kamen der Sikkimesische Lhadhey Midhey-Verband und ähnliche Organisationen mit vielen anderen wichtigen Persönlichkeiten , um nach einem Resultat des Treffens zu fragen und um klare Aussagen zu erbitten. Mit dem Prophezeiungsbrief vor Augen wurde dieser Versammlung eine übereinstimmende Erklärung abgegeben. Alle jene die damals zusammengekommen waren, sind lebende Zeugen dieser Angelegenheit.

    Am 26.April 1992 ließ der plötzliche Tod Seiner Eminenz Jamgon Rinpoche die drei verbliebenen Regenten mit der höchsten Verantwortung des gemeinsamen Lösens der wichtigen Frage nach der Reinkarnation des Gyalwa Karmapa zurück. Aber in dieser äußerst wichtigen Zeit habt Ihr behauptet, ernsthafte Hindernisse zu haben und Euch sofort in ein Retreat begeben zu müssen. Dadurch habt Ihr es vermieden mit Ihren Eminenzen Situ Rinpoche und Gyaltsab Rinpoche in Verbindung bleiben zu müssen. Nach ein paar Tagen habt Ihr plötzlich Rumtek verlassen, wieder mit der Begründung, Ihr hättet Arbeiten in den U.S.A. zu erledigen, die wichtiger seien als das auf der Hand liegende Problem der Auffindung der Inkarnation des Gyalwa Karmapa. Wieder wart Ihr es, der keine Gelegenheit einräumte dieses höchst essentielle Thema mit den anderen beiden Regenten zu diskutieren - niemals waren es die beide, die versucht hätten Euch auszuschließen.

    Alles zusammen habt ihr zwei, Shamar Rinpoche und Tobga, den anderen Regenten ganz anderes erzählt, während ihr gewissenhaft am Aufstellen eurer eigenen Karmapa-„Marionetten"-Inkarnation gearbeitet habt; zur Steigerung eures eigenen Nutzens. Es existieren reichlich eindeutige Beweise für diese eigennützigen Ziele, zum Beispiel Dein Brief vom 27. September 1984, Tobga, schreibst Du „ Ihr könnt nun alle darauf vertrauen, dass die Reinkarnation Karmapas wieder erschienen ist." Du hast viele andere derartige falsche Behauptungen aufgestellt, von denen wir untenstehend ein paar beleuchten wollen.

    Aus diesen Gründen hatten Ihre Eminenzen Situ Rinpoche und Gyaltsab Rinpoche keine andere Wahl, als die Hauptverantwortung betreffend der Reinkarnation Gyalwa Karmapas zu übernehmen. Also reisten Situ Rinpoche und Gyaltsab Rinpoche am 1.Juni 1992 nach Dharamsala um Seine Heiligkeit den Dalai Lama über all diese Fakten zu informieren, erhielten Seine heilige Anerkennung und kehrten danach nach Rumtek zurück. Nach ihrer Rückkehr gaben sie öffentlich alles über ihren Besuch in Dharamsala sowie die Bestätigung des XVII. Karmapa bekannt. Während dieses Treffens seid Ihr, Shamarpa, mit einer frühzeitig aufgestellten Truppe von Soldaten der Indischen Armee, mit den Gewehren im Anschlag, erschienen. So seid Ihr fortgefahren Ihre Eminenzen und die Öffentlichkeit einzuschüchtern; die Ziele, die Ihr begehrt habt, verfolgend. Ihr habt, wie ein Kommandant, diesen bewaffneten Soldaten Zeichen gegeben, woraufhin sie in den Haupttempel des Klosters vorgedrungen sind. Trotz des heftigen verbalen Einwandes der versammelten Menschen über dieses Vorkommen, habt Ihr diesen keine Beachtung geschenkt, und dies verursachte den anschließenden Kampf zwischen der Öffentlichkeit und der Armee. Dieser Vorfall wiederum führte zu einem ernsthaften Konflikt zwischen dem Staat und der Zentralregierung von Indien und Sikkim; alles durch Eure Aktionen angestiftet. Jeder ist sich wohl bewusst über die geschmacklosen und schädlichen Handlungen, die Ihr überall durchgeführt habt; wie ein Bogenschütze, verkleidet als Mönch, der vergiftete Pfeile abgeschossen hat.

    Am 21. November 1992, während des jährlichen 7-Tage-Pema Bendza-Rituals, durchgeführt im Haupttempel in Rumtek, habt ihr nach erst zwei vollendeten Tagen die Puja abrupt gestoppt. Ihr hebt veranlasst, dass die Tempeltore verschlossen werden und habt alle religiösen Zeremonien für einige Monate eingestellt. Wie können diese, Eure Tätigkeiten, in irgendeiner nutzbringenden Absicht der Lehre Buddhas dienen ?

    Am 21. Dezember 1992 habt Ihr angeordnet, alle Türen der Schreine und persönlichen Räume Seiner Heiligkeit zu verschließen und zu versiegeln. Dies hat nicht nur jedwede Art von tugendhaftem Verhalten verhindert, wie das darbringen von Opferungen und das Erhalten von Segen durch die heiligen Objekte, es hat auch Gelegenheit für negative und schädliche Aktionen geboten.

    Mitte Februar 1993, während der jährlichen Mahakala-Zeremonie zum Ausklang des Jahres, durchgeführt zum Nutzen aller Wesen und der Lehre, habt Ihr die traditionellen Lama-Tänze einzig und allein aus selbstsüchtigen Gründen gestrichen.

    Am 13. Juli 1993 habt Ihr im Nalanda-Institut verkündet, dass alle Mönche für den gesamten August in außerplanmäßige Ferien entlassen seien. Ihr habt veranlasst, dass der Schreinraum, die Küche und alle Quartiere der Mönche versperrt werden und dass die Schlüssel Euch, Rinpoche, persönlich ausgehändigt werden sollen. Außerdem habt Ihr hinterhältig das Prüfungsgremium der Varanasi Sanskrit-Universität kontaktiert, und wolltet verhindern, dass die Seniorstudenten des Institutes ihre Prüfungen ablegen konnten

    Ihr habt die schlimmste Uneinigkeit im Sangha des Hauptklosters Seiner Heiligkeit Karmapa verursacht, habt das letzte Yarney-Regensaison-Retreat unterbrochen, viele nutzbringende religiöse Pflichten vernachlässigt und die Einrichtung des Nalanda-Institutes als solches geschändet. Kurz, Ihr habt Euch an höchst bedauerlichen und würdelosen Aktivitäten beteiligt, und damit negative Einstellungen von verabscheuungswürdiger Ordnung kreiert. Hier erwähnen wir nur ein paar Eurer Betätigungen. Sollten es die Umstände jedoch erfordern, werden wir mit Hilfe der vollständigen Dokumentation all eure separatistischen Strategien ausführen.

    Es kann niemals irgendwelche Einwände gegen einzelne geben, die Bemühungen unternehmen, den kostbaren Buddhadharma zu verbreiten. Andererseits, wie kann irgendjemand sich das Recht herausnehmen, die Entartung des Buddhadharma zu verursachen, indem er sich solch schädlichen Aktivitäten hingibt wie Ihr es tut. Ein Lama, mit gebrochenen heiligen Banden und Samayas, der sich einer Sache in solch machiavellischem Verhalten hingibt wie Ihr, hat sich weit entfernt von den reinen Lehren des Buddha. Ihr habt Euch aus diesen Gründen selbst jeglichen Anspruch auf Autorität bezüglich der Anerkennung des höchsten Inkarnation, des Gyalwa Karmapa, entzogen. Mit Sicherheit wisst Ihr, dass jeder selbst die Last seiner eigenen negativen Handlungen tragen muss. Wir betonen hier nochmals, dass Ihr fortan kein Recht mehr besitzt, Euch direkt oder indirekt in Angelegenheiten bezüglich des Sitzes in Rumtek und den Zentren, die mit Rumtek in Verbindung stehen, einzumischen.

    Wir wollen nun eure nicht zu rechtfertigenden und gekünstelten Aktivitäten betreffend die Reinkarnation des Gyalwa Karmapa zusammenfassen: Am 27. September 1984, Tobga, hast Du von Deiner Residenz Lhundrup Ling in Timphu, Bhutan, einen Brief an die Internationale Kagyu-Hauptzentralen des Gyalwa Karmapa geschickt. Darin schriebst Du, „ Ihr könnt alle darauf vertrauen, dass die kostbare Reinkarnation unserer Zuflucht und unseres Beschützers angekommen [wiedergeboren] ist. Nach dem Erwählen eines günstigen Tages, sollen alle Mönche und das Laienvolk Gebetsfahnen aufhängen, und umfangreiche Opferungen darbringen, und Schutzrituale durchführen. " Dies kam eindeutig einer offiziellen Kundmachung gleich, erstens, weil der Brief an den damaligen Generalsekretär Seiner Heiligkeit Karmapa gesandt worden ist, und auch entsprechend unterzeichnet war; zweitens, war er an das offizielle Hauptzentrum Seiner Heiligkeit geschickt worden; und drittens, war die Hauptaussage des Briefes „die kostbare Inkarnation ist angekommen".

    1990. als Ihr, Shamar Rinpoche, heimlich nach Tibet gefahren seid um im Bezirk Namtso nach der Reinkarnation zu suchen, wurden verschiedene irreführende Geschichten kreiert. Erstens, in Eurem berühmt-berüchtigten und befangenem Buch „ Das Karmapa-Papier ", voll mit falschen Informationen, werdet Ihr zitiert:„ Mein Aufenthalt in Tibet hatte mit Anweisungen für meine nahen Schüler, die ich schon einige Male erwähnt habe, zu tun. " Zweitens, in einem hand-geschriebenen Brief Seiner Eminenz Jamgon Rinpoche schreibt er: „ Shamar Rinpoche reiste im Zusammenhang mit einigen heiligen Visionen, die er angeblich hatte nach Namtso." Ihr habt sorgfältig daran gearbeitet, dass, wäre Eurer Mission nach Namtso durch Zufall Erfolg beschieden gewesen, Ihr allein alles Ansehen für „Eure" Vision bekommen hättet; für ein Scheitern der Mission gab es genug andere zu beschuldigen. Drittens, in Eurer Rede an die Öffentlichkeit in Malaysia am 11.April 1993 habt Ihr eindeutig gesagt, dass Ihr niemals in Tibet , geschweige denn in Namtso gewesen seid. Allein zu diesem Thema habt Ihr drei verschiedene Märchen erzählt, und dies ist ein Muster nachdem Ihr immer wieder vorgeht. Ist es keine riesengroße Schande, dass der Halter des Titels „Shamar Rinpoche" sich solchen Dingen hingibt, und solch unverfrorene Lügen und Täuschungen ohne die geringsten Bedenken von sich gibt !

    Wir haben weitere Dokumente und Beweise, die zeigen, dass das was Ihr tut weder ehrenhaft noch ehrlich ist. Als Ihr, Shamar Rinpoche, mit Ngawang Chodrak, dem Sekretär des Yangpachen Klosters, als Euren Begleiter nach Namtso fuhrt, um eine konkrete Suche nach der Reinkarnation des Gyalwa Karmapa durchzuführen, hat Ngawang Chodrak auf Euer Geheiß folgendes niedergeschrieben: „Scheint im Nordwesten Tsurphus zu sein, der Vater Norbu Wangdu, die Mutter Zangmo, Sohn Ngodrub Dorje, sieben oder acht Jahre alt, so glaube ich; rotes Gesicht, schwarze Augen, große breite Schläfen, hohe Stirn; Körper, Rede und Geist weisen Zeichen auf; sowohl der Rücken wie auch das rechte und linke Schulterblatt tragen eindeutige Zeichen; die Familie wohnt nahe dem See; der Name des Sees ist Pema Tso; heutzutage wird er Pema Tsal genannt."

    Am 8. Juni 1992, in Eurer Ansprache in Tibetisch an die Mönchs- und Laiengemeinde in der Aula des Nalanda-Institutes in Rumtek , habt Ihr gesagt, dass der eigentliche Prophezeiungsbrief sehr kurz sei; dass er nicht leicht zu verstehen und interpretieren sei, und sich gegenwärtig in einem Reliquienschrank im Reliquienraum Seiner Heiligkeit sei. Ihr sagtet, dass, sollte das Endresultat nicht gut sein, Ihr als Halter des Sitzes „Shamarpa" definitiv zurücktreten werdet. Später, am Abend des selben Tages, begaben sich Beru Khyentse Rinpoche, Pönlop Rinpoche, Sangye Nyenpa Rinpoche, Bokar Rinpoche und Drupon Rinpoche aufgrund ihrer Besorgnis und ehrlichen Motivation zu Eurer Residenz, und baten Euch, ihnen jenen Prophezeiungsbrief, von dem Ihr gesprochen hattet, zu zeigen, da sie der Meinung waren, dass es seht wichtig sei jedwede Zweifel der Anwesenden und aller rund um den Erdball, auszuräumen. Daraufhin habt Ihr erwidert, die Prophezeiung liege als eine mündliche Instruktion, an einen sehr zuverläßlichen Schüler weitergegeben, vor. Besagte Person hätte Euch auch gesagt, dass es noch nicht an der Zeit sei die Anweisung zu enthüllen. Solange er nicht sprechen wolle, könntet Ihr nichts tun. Am Morgen habt Ihr noch gesagt es gäbe einen Prophezeiungsbrief, und am selben Abend behauptet Ihr, da sei kein Brief ! Die Rinpoches, die gekommen waren Euch zu sehen, kehrten geschockt und bestürzt zurück.

    Im Herbst 1992 begab sich der Ex-Vajrameister des Rumtek Klosters , Nendo Tulku, nach Tsurphu, um die höchste Inkarnation, den Karmapa, zu treffen, und auf seinem Weg zurück begegnete er im Kloster Seiner Heiligkeit in Delhi Euch. Während dieses Treffens habt Ihr ihm erzählt, dass sie Prophezeiung weder in Form eines Briefes noch als mündliche Überlieferung existiere, aber dass es ein glaubhaftes Orakel in Bhutan gebe, dem man vertrauen könne. Dieses Orakel nun hätte gesagt, dass Karmapa zurückkehren werde und das Volk dies glauben könne. Darüber wurde durch das Personal des Rumtek Klosters so viel gesprochen, dass es allgemein bekannt wurde.

    Kurz, all diese vielsagenden Falschinformationen über das Finden der unverwechselbaren Reinkarnation stellt nichts anderes als eine geschickte Fassade für Euer tatsächliches Ziel, der Etablierung einer zweckmäßigen Marionetteninkarnation „Karmapa" Eurerseits, dar. All die oben erwähnten Aktivitäten sind ein Beweis für diese Eure Intention. Aber wir werden es niemals zulassen, dass die wahre Thematik durch Eure Verschlagenheit verborgen bleibt. Seid Euch bewusst, dass diese unbesonnene Bekanntgabe bloß wie eine vergiftete Blume ist, verwurzelt im dicken Jungle-Unterholz Eurer vorherigen Täuschungen.

    Der oberste Tulku Orgyen Rinpoche, mit der höchsten Rücksichtnahme auf die Lehre der Kagyu und dem vordringlichen Wunsch, Eure Position als Shamarpa zu schützen, gab wertvolle Ratschläge, welche Ihr vollkommen akzeptiertet. Solchermaßen, am 17. Juni 1992, als Tai Situ Rinpoche, Gyaltsab Rinpoche, Tulku Orgyen Rinpoche und Ihr, Shamar Rinpoche, zusammengekommen seid, habt Ihr Euch freiwillig entschieden, in Gegenwart der anderen die Anerkennung des Prophezeiungsbriefes zu unterschreiben. Daraufhin habt ihr alle die betreffenden Beamten der Staatsregierung von Sikkim informiert, und die Übereinstimmung der drei Regenten bestätigt. Ein würdiger Eintritt wurde Euch zur Verfügung gestellt. Ihr tatet Euch selbst einen großen Gefallen, als Ihr damals die Realität der Situation zu erfassen schient. Doch dann missglückte Euch das Eintreten. Stattdessen habt Ihr Eure heiligen Bande und das Vertrauen mit Tulku Orgyen Rinpoche gebrochen. Es ist unvorstellbar für jede gewöhnliche Person, so zu handeln, geschweige denn für jemanden von Eurer spirituellen Position. Eure Zusammenarbeit mit Amoral und korrupten Kollegen veranlasste Euch dazu, Euch wie ein Stück Fleisch, welches verrottet ist und dann seinen Gestank in alle Richtungen und Entfernungen verbreitet, zurück zu entwickeln. Gibt es da nicht eine deutliche Ähnlichkeit zwischen Euren Aktivitäten und der Prophezeiung Dezhin Shegpas, dem V. Karmapa, über eine kommende Emanation, welche die heiligen Bande und Samaya brechen wird, zu genau unserer Zeit !!

    Am 29. Juni 1992 hatten Situ Rinpoche und Gyaltsab Rinpoche eine Audienz bei Seiner Heiligkeit dem Dalai Lama in Dharamsala, während der sie ihm eine Kopie des Prophezeiungsbriefes übergaben und sein Anerkennungssiegel erbaten. Später am selben Tag hattet auch Ihr eine Audienz bei Seiner Heiligkeit dem Dalai Lama. Seine Heiligkeit bat alle drei von euch liebenswürdig am nächsten Tag gemeinsam zu ihm zu kommen, um euch Bescheid geben zu können. Aber Ihr habt am Abend dem Sekretär der Abteilung für Religion und Kultur gesagt, dass Ihr nicht zu diesem Treffen mit Seiner Heiligkeit erscheinen werdet. Stattdessen übergabt Ihr dem Privatbüro Seiner Heiligkeit einen Brief und verließt noch am selben Abend eilig Dharamsala.

    Am nächsten Tag waren die beiden anderen Rinpoches bei der verabredeten Audienz anwesend und erhielten das höchste Siegel der Anerkennung, das Buktham Rinpoche, gemeinsam mit einem speziellen Schutzband und einem seidenen Schal als Geschenke für die kostbare Reinkarnation Seiner Heiligkeit Karmapa. Damit war die letztendliche Bestätigung überreicht. Aber Ihr habt Euch selbst diese goldene Gelegenheit , von der obersten weltweit anerkannten Buddhistisch-spirituellen Autorität, Seiner Heiligkeit dem Dalai Lama, einen von Herzen kommenden Ratschlag zum persönlichen und allgemeinen Nutzen, vorenthalten. Einem Arroganten Soldaten gleich, der seine Tapferkeit anpreist, ohne jemals ein Schlachtfeld betreten zu haben, habt Ihr, Shamar Rinpoche, diese Gelegenheit, die gegenwärtig und in Zukunft Nutzen hätte bringen können, weggeworfen. Für all den Schaden, der seit damals entstanden ist, machen wir Euch verantwortlich.

    Da die klare Vision Seiner Heiligkeit des Dalai Lama, mit seiner spiegelgleichen Weisheit, und der Prophezeiungsbrief des vorherigen Gyalwa Karmapa zum selben Schluss kamen, haben die Schulen des Tibetischen Buddhismus innerhalb und außerhalb Tibets, die Anhänger der Kagyu Linie im speziellen, aber auch die breite Bevölkerung, Seine Heiligkeit den XVII. Gyalwa Karmapa in Tsurphu, Tibet, dem Sitz all seiner Vorgänger inthronisiert, und es wurden ihm alle traditionellen Zeremonien von Einweihungen zuteil.

    Am 30. November 1992, während der internationalen Karma Kagyu Generalversammlung, wurde ein einstimmiger Beschluß gegen jeglichen falschen Karmapa verabschiedet. Hiermit bestätigen wir unsere absolute Verpflichtung diesen Beschluß betreffend.

    Um 1966 hast Du, Tobga, Deine Robe zurückgelegt, dem Mönchsein abgeschworen, Ashi Chokey geheiratet und Dich selbst von der Tsurphu-Verwaltung in Rumtek abgespalten. Von jenem Zeitpunkt bis zum Tode Seiner Heiligkeit im Jahr 1981 sowie des Ablebens des Generalsekretärs 1982, für die Zeitspanne von mehr als 15 Jahre, warst Du niemals, weder in interne noch in externe Angelegenheiten der Verwaltung Tsurphus auch nur im entferntesten eingebunden. Außerdem wusste jeder in der Verwaltung, dass Seine Heiligkeit nie Vertrauen oder Zutrauen zu Dir hatte.

    Am 27. Februar 1981, als Seine Heiligkeit den Vorsitz über die Eröffnung eines neuen Büros für das Internationale Kagyu-Hauptquartier hier in Rumtek überhatte, verkündete er persönlich seine Berufung der vier Eminenzen als seine Regenten; Hr. Dhamcho Yongdu als Generalsekretär; Hr. Tenzin Namgyal als Chefsekretär und Verwaltungsdirektor mit all dem individuell und deutlich festgelegten Personal unter sich. Zu dieser Zeit, Tobga, wurdest Du von Seiner Heiligkeit nicht einmal erwähnt, ja nicht einmal für eine kleine klerikale Position in Erwägung gezogen.

    Mit dem Tod Seiner Heiligkeit wurden unmittelbar alle Hauptaufgaben von Hr. Dhamcho Yongdu übernommen, und er leistete alles, was man nur von ihm erwarten konnte. Auf der anderen Seite warst Du, obwohl die ganze Zeit hier in Rumtek, niemals vorgesehen, auch nur einen Teil der Verantwortung einer Generalsekretärs zu übernehmen.

    Mit dem Versterben des Generalsekretärs, Hr. Dhamcho Yongdu, Minuten nachdem Du die Residenz in Bhutan verlassen hattest, hast Du seinen Körper nach Rumtek zurückbegleitet. Von damals bis heute war alles, was Du als Generalsekretär tatsächlich getan hast, Deine eigene Machtposition und Autorität zu stärken und Deine fragwürdigen Aktivitäten durchzuführen. Folglich wurde während der Internationalen Karma Kagyu-Generalversammlung, die am 30. November 1992 begann, Deine Entfernung aus dem Amt des Generalsekretärs vorangetrieben. Dies wurde einstimmig vorgenommen und mit Hunderten Unterschriften bestätigt. Trotz Deiner Entfernung aus diesem Büro versuchst Du die erfundene Geschichte, dass Du diese Position immer noch inne hältst, aufrecht zu erhalten.

    Tobga, Du behauptest Shamar Rinpoche sehr geholfen zu haben und der Linie der Karmapas außerordentliche Dienste erwiesen zu haben, obwohl das Gegenteil wahr ist ! Du hättest auf keine andere Weise mehr Schande bringen können. Kannst Du wirklich nicht sehen, was Du tust !

    Shamar Rinpoche, in den letzten 13 Jahren haben Eure Wege, die Reinkarnation des Karmapa aufzuzeigen einem blinden Mann geglichen, der mit seinem Stock hierhin und dorthin stößt. Es besteht ein krasser Gegensatz zu Situ Rinpoche und Gyaltsab Rinpoche, die, wie Lampen in der Finsternis, die Hauptaufgabe des Findens der kostbaren Reinkarnation Seiner Heiligkeit des XVI. Gyalwa Karmapa tatsächlich vollendet haben. Sie haben auch die bedeutungsvollen Aktivitäten und Dienste am Buddhadharma fortgesetzt, und speziell für das Wohl der Verwaltung Tsurphus gearbeitet. Während Ihr andererseits nur das Rad der Täuschung weitergedreht habt in der müden Hoffnung auf Vollendung Eurer eigenen selbstsüchtigen Ziele; aber auch aus Eifersucht und in schädlicher Absicht habt Ihr daran festgehalten, öffentlich zahlreiche Lügenmärchen und Verleumdungskampagnen - wie die, dass Situ Rinpoche ein Chinesischer Spion
    sei - zu verbreiten. Seid Euch bewusst, dass wir niemals Anschuldigungen wie diese tolerieren werden. Die zeit wird bald kommen, da Wahrheit von Unwahrheit getrennt sein wird.

    Wir, der Verwaltungskörper des Sitzes des Ruhmreichen Gyalwa Karmapa in Rumtek, die Stellvertreter der Mönche des Klosters und des Nalanda-Institutes sowie die Gemeindevertretung senden diesen ordnungsgemäß unterzeichneten Brief am 26. Februar 1994.

    [Dieser Brief wurde vom Rumtek - Übersetzungskomitee übersetzt. Der Schwerpunkt wurde mehr auf das Vermitteln der Bedeutung als auf eine wörtliche Übersetzung gelegt. Diese Übersetzung wird von der Verwaltung Rumteks gutgeheißen.]


    Unterzeichnet vom
    Übersetzung Julia Martin

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    Anjani Trivedi for The New York Times
    The inner courtyard at Rumtek monastery in Sikkim.

    RUMTEK, Sikkim —In their 13th year of waiting for their spiritual leader, the Tibetan Buddhist monks at a mountainside monastery in Sikkim are starting to give up hope.

    “Our hearts have fallen — the master isn’t coming,” said Karma Yeshi, a monk and teacher at the Rumtek monastery, home to 150 monks in the Himalayas in the erstwhile kingdom annexed to India in 1975. “It’s like a house without a father.”

    The person the monks are eager to see is Ogyen Trinley Dorje, the 27-year-old man deemed to be the leader of the Kagyu order of Buddhism, one of the four main schools in Tibetan Buddhism.

    Tibetan Buddhism stresses the importance of meeting the Karmapa. Teachings in the Kagyu order are passed on from master to student, and the Kagyu’s Web site says that “all great Kagyu teachers regard his Holiness Karmapa as the embodiment and source of all the blessings of the lineage.”

    The young man known as the 17th Karmapa is currently based in Dharamsala at the Gyuto Tantric University, having been granted official refugee status in 2001 after fleeing from Tibet in late December 1999. But since 2000, the Indian government has blocked the Karmapa from entering Rumtek and the state of Sikkim, citing security concerns.

    To travel outside Dharamsala, the Karmapa needs prior approval from various government agencies and ministries, and he is given security once he does begin his travels, said a Home Ministry official, who asked to remain anonymous because he was not authorized to speak to the media.

    Rumtek is the most important seat of the Kagyu tradition outside the Tsurphu monastery in Tibet. Rumtek has also been the site of much controversy, as different factions have fought over who is the real Karmapa, or incarnate lama. At least two others have laid a claim to the title, but the Dalai Lama and China have officially backed Ogyen Trinley Dorje. The monastery’s valuable relics have also been the source of contention among two rival factions, leading to fistfights.

    The gated monastery and community in Rumtek is more of an armed garrison, with India’s border forces patrolling it 24 hours a day, seven days a week. While some say the Indo-Tibetan Border Police Force, which also maintains vigil on the nearby India-China border, is guarding the treasure and symbols of authority at the monastery, others say the forces were placed there after clashes among the monks.

    “This has lowered the morale among the monks and Buddhist community at large,” Karma Yeshi said.

    The government has two concerns about letting the Karmapa travel: his security and the legal battle over ownership of the relics, according the official in the Home Ministry.

    State officials say they believe that the national government thinks the Karmapa is a spy. “There is a strong feeling that he might be an agent of China,” said a state government official, who did not want to be identified because he is not authorized to speak publicly on the issue. “It’s very difficult to escape from China, as far as Tibetans are concerned.”

    However, China, which does not recognize Sikkim as a part of India, has dismissed these claims by the Indian government.

    In 2011, the Karmapa came under scrutiny by Indian police officials after trunks filled with foreign currency were discovered at his residence in Dharamsala, drawing even more suspicion from the government. The Karmapa’s lawyer said the money was donations from devotees from all over the world.

    The Karmapa’s presence is a “very, very sensitive” issue that involves multiple ministries, including External Affairs, said the Home Ministry official, although he denied it had anything to do with security.

    However, the official said, “He’s been living here, so it’s our duty to protect him. Rumtek being a controversial matter, it’s not in his interest to go there because there are other claimants. So it’s as simple as that.”

    “The government of India has adopted a policy of refraining from any succession controversy. We are not favoring or supporting anyone. This policy has been consistent – it was the case 10 years ago and it is still the same,” he added.

    Sikkim’s state government backs the Kagyu monks. Sikkim’s chief minister, Pawan Chamling, who has governed for 18 years, has appealed to Manmohan Singh, the prime minister of India, many times to allow the Karmapa to visit the state.

    “The chief minister had taken up this matter when he last visited Delhi,” the state government official told India Ink. “At least, if you don’t allow him to visit Rumtek, his official seat, let him visit Sikkim and bless the people of Sikkim, who are great followers. Even that is not being done by the government of India.”

    However, the Home Ministry doesn’t want to take a risk with his security, according to officials in the ministry, which deals largely with internal security matters. Ultimately, they say, the responsibility for his safety rests with the central government, and not the Sikkim government.

    Karma Yeshi of the Rumtek monastery said that this issue is not just a local matter, as India is a place of pilgrimage for all Buddhists, masters and monks alike, as the birthplace of Buddhism.
    “This is very important not only for the Karmapa issue but for Buddhism. The Buddha dharma is from India, from India it went to China, from China to Tibet – this is how the lineage came about,” the senior monk said.

    The inability to meet the Karmapa is nothing less than a tragedy for these Tibetan Buddhists.
    “We have been waiting for long enough now,” said Monay Rai, a 24-year-old guide at the monastery, who was born and raised inside the gates of the Rumtek community. “Sometimes when V.I.P.’s visit, the aged people tell me, ‘Please tell the V.I.P.’s to help us, to allow our guru. I can’t travel. It is my dream before I die to see the Karmapa here.’”


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    All are well aware that His Holiness the 16th Gyalwa Karmapa Rangjung Rigpe Dorje passed away on November 5, 1981 in U. S .A. . The successive reincarnations of H.H. the Gyalwa Karmapa, in accordance with the Tibetan Buddhist tradition, appear in the world for the protection and promotion of the Dharma, for the welfare and happiness of all sentient beings.

    After the passing away of one Gyalwa Karmapa, and till the recognition and confirmation of his next incarnation, one or more among the senior Rinpoches are given the responsibilities of religious and administrative matters of H.H. the Gyalwa Karmapa, as his Regent(s). Following this tradition, the Regents thus appointed in December 1981 at Rumtek Dharma Chakra Centre, were Shamar Rinpoche, Tai Situ Rinpoche, Jamgon Kongtrul Rinpoche and Tsurpu Gyaltsab Rinpoche. These four Regents were given the overall responsibilities, such as the administration of the Dharma Chakra Centre, Rumtek, as well as search for the next incarnation of H.H. the 16th Gyalwa Karmapa.

    It is most unfortunate that some elements are spreading rumours among the general public in connection with the reincarnation of H.H. the 16th Gyalwa Karmapa, and are particularly trying to create a rift among the followers of Buddhism. Keeping in view the ongoing controversy over the reincarnation of H.H. the 16th Gyalwa Karmapa, which islooming like a large dark cloud over the Rumtek Monastery, and because we believe in the truth and in the Dharma, this appeal is being made to state the truth, as well as to openly clarify the doubts.

    In the year 1959, H.H. the 16th Gyalwa Karmapa had come to India. The then Chogyal of Sikkim, after consulting the Denzong Lhaday Tshogpa, invited H.H. the 16th Gyalwa Karmapa to visit Sikkim. When H.H. the 16th Gyalwa Karmapa accepted the invitation, the Chogyal requested him to reside in Sikkim. Accordingly, H.H. the 16th Gyalwa Karmapa agreed and accepted the Chogyal´s request to settle down in Sikkim. All the people of Sikkim considered themselves as most fortunate because of His Holiness´ willingness to stay in Sikkim, a feeling which is still predominant in the minds of the Sikkimese people even today. The then Sikkim Government donated land for the construction of the monastery and abode of H.H. the 16th Gyalwa Karmapa at Rumtek, where His Holiness established the main Dharma Chakra Centre of the Kagyu order. The Sikkim Government constructed a link road to the monastery, apart from extending all requisite assistance to His Holiness. The subsequent government has also provided all necessary assistance and help to His Holiness and the same is being continued to this date.

    After H.H. the 16th Gyalwa Karmapa passed away in November 1981, all his followers were eagerly awaiting for the news of his reincarnation, and were, to some extent, agitated over the delay. A section of the people even appealed to the State Government of Sikkim, to find out about the reincarnation of His Holiness. Finally, the Letter of Prediction left by H.H. the 16th Gyalwa Karmapa, was traced out by the four Regents of the Rumtek Dharma Chakra Centre.

    There is an age-old tradition and prescribed guidelines for locating, identifying, and recognising the successive reincarnation of His Holiness the Gyalwa Karmapa. Normally, there are many procedur to find out the reincarnation of a Tibetan Lama, but in the case of the search and identification of H.H. the Gyalwa Karmapa, thereis an extraordinary system, which is divided into two phases. In the first phase, H.H. the Gyalwa Karmapa, during his lifetime, leaves a letter of prediction about his own reincarnation. After the death of any Karmapa, his letter of prediction is traced out, and accordingly, the exact meaning of the letter of prediction is deciphered.

    The second phase begins after the letter of prediction is deciphered. In this phase, as per the letter of prediction, the place of birth of the new incarnate Gyalwa Karmapa is visited and the reincarnation is sought and identified. Then, a report is sent to His Holiness the Dalai Lama for his approval of the new incarnate as the successive Gyalwa Karmapa. After the completion of this process of recognition of the new Gyalwa Karmapa, and all the connected religious and social rituals, H.H. the Dalai Lama finally gives his Seal of Approval, which is known as the `Buktham Rinpoche`.

    Accordingly, as per the customs and traditions laid down, after finding the letter of Prediction of H.H. the 16th Gyalwa Karmapa and deciphering is contents, the four Regents had a meeting at Rumtek Dharma Chakra Centre on March 19, 1992. On the same day, the representatives of six prominent Buddhist organizations of Sikkim had a formal meeting with the four Regents at Rumtek. When questioned by these six representatives as to whether there was a reincarnation of H.H. the 16th Gyalwa Karmapa, the four Regents categorically stated and affirmed that there was such a reincarnation. The representatives were also shown the Letter of Prediction left by H.H. the 16th Gyalwa Karmapa. After the six representatives confirmed the fact of the reincarnation of H.H. the 16th Gyalwa Karmapa from the four Regents, they urged the Regents to make an immediate announcement and bring H.H. the 17th Gyalwa Karmapa to Rumtek. The four Regents responded that they had traced out the original Letter of Prediction, and that it would take some more time to exactly locate and identify the reincarnation as per the prescribed custom and tradition. However, the representatives requested the Regents to finalise the matter latest by October 2, 1992. It is most significant that some representatives of the Government of Sikkim had meeting with the four Regents the very next day. Even they were shown the Letter of Prediction and were assured that H.H. the 17th Gyalwa Karmapa would be identified and brought to Sikkim within six to seven months. Tobga Yulgyal thanked the Government representatives for their proposed cooperation and assistance for the plans to bring H.H. the 17th Gyalwa Karmapa to Sikkim. The Regents also apprised the representatives of the Government, that as per the Letter of Prediction, the new Karmapa had been born in Tibet and that H.E. Jamgon Kongtrul Rinpoche would be proceeding to Tibet.

    Unfortunately, on April 26, 1992, his Eminence Jamgon Kongtrul Rinpoche met a sudden and an unexpected death.

    For ages, the Tsurphu Monastery in Tibet has been the throne of all previous Gyalwa Karmapas. They were all consecrated in this very monastery. Hence, Tsurphu Monastery is considered the centre of administration, religion, training and other disciplines of the Kagyu order. Being a matter of great importance, and to resolve the issue as early as possible, the Reverend Akong Rinpoche and Shri Sherab Tharchin were deputed to go to Tibet in place of the late H.E. Jamgon Kongtrul Rinpoche. Before entering Tibet, the party informed the authorities of Tsurphu Monastery about the Letter of Prediction of H.H. the 16th Gyalwa Karmapa, from Nepal. As indicated in the Letter of Prediction, the birth place of H.H. the 17th Gyalwa Karmapa was Bakor village in the Kham province of tibet. A team from Tsurphu Monastery also proceeded towards Bakor on May 1, 1992. After a journey of eight days the team from Tsurphu finally reached their destination. Accordingly, they identified H.H. the 17th Gyalwa Karmapa. Then, H.E. Tai Situ Rinpoche and H.E. Gyaltsab Rinpoche conversed with H.H. the Dalai Lama, over the telephone. Thereafter, a copy of the Letter of Prediction, documents indicating the birth of H.H. the 17th Gyalwa Karmapa, photographs of his birth-place, and other documents, such as the prophecies made by Guru Padmasambhava on the gyalwa Karmapas, were transmitted to H.H. the Dali Lama, who was then at Brazil, by telefax. On the same day, H.H. the Dalai Lama accorded his approval to the new incarnate as H.H. the 17th Gyalwa Karmapa.

    The three of the remaining four Regents were at Rumtek from June 12 to June 20, 1992. During that period, Shamar Rinpoche expressed some doubts about the authenticity of the Letter of Prediction. But on June 17, 1992 he expressed his full faith in Tai Situ Rinpoche, and subsequently gave a statement in writing, saying that he totally agreed with the recognition of H.H. the 17th Gyalwa Karmapa, born in Tibet and as approved by H.H. the Dalai Lama. In this statement, Shamar Rinpoche categorically stated that henceforth, he would never question the authenticity of the Letter of Prediction of H.H. the 16th Gyalwa Karmapa, and expressed his acceptance of the said Letter as authentic.

    After his return from Brazil on June 29, 1992 Tai Situ Rinpoche and Gyaltsab Rinpoche together called on H.H. the Dalai Lama, and so did Shamar Rinpoche, but separately. After hearing the versions of the three Rinpoches, His Holiness gave them appropriate advice and instructions, and asked thwm to see him the following day, together.

    The next day, Tai Situ Rinpoche and Gyaltsab Rinpoche, once again called on His Holiness the Dalai Lama, but Shamar Rinpoche did not do so. It may be presumed that he deliberately absented himself from the meeting. On that day itself, H.H. the Dalai Lama gave the seal of his formal approval (Buktham Rinpoche), in recognition of the 17th incarnation of H.H. the Gyalwa Karmapa. Meanwhile, on June 27, 1992 the Chinese Government made an announcement of the recognition of the 17th incarnation of H.H. the Gyalwa Karmapa. Thus, the chapter of the recognition of H.H. the 17th Gyalwa Karmapa was closed.

    His Holiness the 17th Gyalwa Karmapa Ogyen Trinley Dorje was born on June 26, 1985 at Bakor village, in Lhatok district of Kham province of Tibet, to Shri Dhondup Tashi and Smt. Loga.

    On September 27, 1992 Ogyen Dodul Trinley Dorje was consecrated as H.H. the 17th Gyalwa Karmapa, on the Dharma-throne of the Kagyu sect at the Tsurphu monastery, according to tradition, and with religious fervour.

    This world is inhabited by many different kinds of human beings, who, in order to fulfill their vested interests, are destroying the age-old tradition of the Karma Kagyu order. Creating controversies over the incarnation of H.H. the 17th Gyalwa Karmapa, these elements are making a mere show of being followers of Buddhism. The leaders of these elements are Shamar rinpoche and Tobga Yulgyal of Bhutan.

    There was no controversy about the incarnation of H.H. the 17th Gyalwa Karmapa earlier. Everything was proceeding according to prescribed customs, rituals and traditions. All the four Regents, after thoroughly examining the documents, following the religious ideologies and principles from all angles, had agreed upon and accepted the Letter of Prediction. Reverend Akong Rinpoche and Shri Sherab Tharchin had proceeded in search of the incarnatd 17th Gyalwa Karmapa in Tibet. When Shamar Rinpoche once again expressed his doubts about the authenticity of the Letter of Prediction, he claimed that the true Letter of Prediction was with him. There is one very pertinent point to be mentioned here, which will help to clarify the situation. Shamar Rinpoche is the son of the elder brother of late H.H. the 16th Gyalwa Karmapa, while Tobga Yulgyal is the son of the sister of H.H. the 16th Gyalwa Karmapa. Therefore, relatively both Shamar Rinpoche and Tobga Yulgyal are nephews of H.H. the 16th Gyalwa Karmapa. Thus, under the law of succession in India, they have a right to succeed to the moveable and immoveable properties of the late H.H. the 16th Gyalwa Karmapa, as his next of kin.

    There are moveable and immoveable properties of the Kagyu sect at the Rumtek Dharma Chakra Centre, and in various other places all over the world. Through these assets, the administration of the Kagyu sect, the establishment, propagation and conservation of Dharma are being done. H.H. the 17th Gyalwa Karmapa of Tibet has been accepted by all followers of the Buddhist faith and H.H. the Dalai Lama has also given his formal approval. Even though closely related to H.H. the 16th Gyalwa Karmapa, both Shamar Rinpoche and Tobga Yulgyal have refused to accept H.H. the 17th Gyalwa Karmapa of Tibet as the real reincarnation of H.H. the late 16th Gyalwa Karmapa. Their claims of having their own candidates for the reincarnation can be well understood for their not-so-well-hidden intentions. Such improper insistance shown by both Shamar Rinpoche and Tobga Yulgyal clearly indicates that they are trying to grab the precious immoveable and moveable properties of the Rumtek Dharma Chakra Centre.

    On June 11, 1992 when Tai Situ Rinpoche and Gyaltsab Rinpoche, were explaining about the reincarnation of H.H. the 16th Gyalwa Karmapa to the devotees at Rumtek Monastery, Shamar Rinpoche , accompanied by some heavily armed soldiers of the Indian Army, entered the Rumtek Monastery, and disturbed the religious discourse. In doing so, Shamar Rinpoche dishonoured the Buddha-dharma on that day.

    When the controversy over the incarnation of H.H. the 17th Gyalwa Karmapa was brewing up, the then Chief Minister of Sikkim called the three surviving Regents, and discussed the matter with them on June 18, 1992. During the course of the meeting, Shamar Rinpoche once again expressed his acceptance of Ogyen Trinley Dorje as the real incarnation of H.H. the 17th Gyalwa Karmapa.

    On August 2, 1993 Tai Situ Rinpoche and Gyaltsab Rinpoche arrived at Rumtek Monastery, along with some monks, for the annual Yarney ceremony. Some other monks, at the behest of and under instructions from Shamar Rinpoche and Tobga Yulgyal, closed and locked the main door of the Monastery. Since the two Regents and the accompaning monks could not enter the Monastery, the ceremony could not be conducted. Even the large number of devotees who had gathered to participate in the rituals were not allowed to enter the Monastery, much to their consternation.

    The doors were opened for the devotees only late into the night, that too after some people brought the issue to the notice of the Sikkim Government. It was only when the Sangha MLA, Home Secretary, Secretary Ecclesiastical Department, Inspector General of Police, District Collector and other high ranking officials gathered at the Monastery, that the monks acting at the instance of Shamar Rinpoche, agreed to open the doors to the monastery. But even as some police officials went to collect the keys, some monks of Shamar Rinpoche attacked the gathering at the Monastery with stones, steel-rods and chilly powder. As a result, many devotees were hurt.

    In view of such a display of hooliganism, which is totally contradictory to the principles of Buddhism, all Buddhist organisations in Sikkim, under the aegis of the Lhaday Tshogpa, held a meeting on August 13, 1993. During the meeting, a Joint Action Committee was formed, comprising of representatives from Sherpa, Tamang, Gurung and all other Buddhist organisations.

    Rumtek has, over the last couple of years, witnessed many more such shameful atrocities, but due to the timely untervention of the State-Government, no untoward incident has occured so far. In fact, as recently as in August 1995, Tobga Yulgyal, along with some monks, tried to forcibly enter the monastery. His contention was that these monks were of Sikkimese origin, and this gave them the right to enter the Monastery. The Joint Action Committee and the Lhaday Tshogpa brought the matter to the notice of the Government, which in turn directed the concerned authority to prohibit these monks from entering the Rumtek Monastery complex. It is now known that these monks, said to be on a hunger strike, are misleading the authorities posted there, as they are eating full meals. Such is the character of persons who, by creating the unnecessary controversy, have immensely dishonoured the name of religion.

    The Joint Action Committee has apprised the Hon´ble Chief Minister of Sikkim, that if, as is being claimed, the said monks who are in sympathy with Tobga Yulgyal are Sikkimese monks, then they must have hailed from different monasteries in the State, and when joining the Rumtek Monastery, must have obtained admission or nomination from their respective monasteries, because that is the procedure for a monk from any Sikkimese monastery to join the Rumtek Monastery. If these rules and regulations, which all the monasteries follow strictly are violated, then it would lead to a complete breakdown of their administrative operations, which consequently would lead to absolute blasphemy and disorder. This will not be tolerated by any follower of the religion. It has come to light that these monks who are at present outside the monastery, allegedly on a hunger-strike, left their respective monasteries on their own, without any sanction. Thus, they have violated the rules and regulations of their monasteries, as well as those of the Rumtek monastery. Their activities are, therefore, totally against the Dharma and beyond the bounds of religious tolerance. If they are really keen on joining the Rumtek Monastery, then they must first seek the permission from their respective monasteries, and then seek admission in the Rumtek Monastery. They cannot forcibly enter a monastery by creating a religious controversy.

    The Joint Action Committee feels that it is it´s prime duty to put an end to the disharmony and uneasy atmosphere as created by Shamar Rinpoche and Mr. Tobga Yulgyal. The main objective of the Committee presently is to bring H.H. the 17th Gyalwa Karmapa from Tsurphu and duly enthrone him at the Rumtek Dharma Chakra Centre.

    There are always hindrances for good causes and noble deeds, and our fate has been no different. It is unfortunate for us that such a controversy has been eating into the roots at the Rumtek Monastery. The Joint Action Committee, through this appeal, is doing its best to apprise the people about the true and correct state of affairs on the matter. We believe, that it will help in removing the doubts that some people may still have. It is the responsibility of all of us to accept the truth and protect it. Through this appeal, we also request the followers of other religious faiths, to help us in our attempt. May the blessings of H.H. the 17th Gyalwa Karmapa be with us always. Let us unitedly support the sacred venture to bring H.H. the 17th Gyalwa Karmapa, from Tsurphu to Rumtek.

    Thanking you

    With best wishes,

    President Joint Action Committee Gangtok, Sikkim (INDIA)
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    Alle sind sich bewußt, dass Seine Heiligkeit der XVI. Gyalwa Karmapa Rangjung Rigpe Dorje am 5. November 1981 in den U.S.A. verstorben ist. Die aufeinanderfplgenden Reinkarnationen Seiner Heiligkeit des Gyalwa Karmapa erscheinen, in Übereinstimmung mit der Tradition des Tibetischen Buddhismus, in der Welt, um den Dharma zu beschützen und zu fördern; zum Wohlergehen und zur Zufriedenheit aller fühlenden Wesen.

    Nach dem Tod eines Gyalwa Karmapa, und bis zur Anerkennung und Bestätigung seiner nächsten Inkarnation, übernimmt einer - oder mehrere - der älteren Rinpoches die Verantwortung über die religiösen und administrativen Angelegenheiten Seiner Heiligkeit des Gyalwa Karmapa; als sein Regent. Dieser Tradition folgend wurden so im Dezember 1981 im Dharma Chakra Zentrum Rumtek die Regenten bestimmt: Shamar Rinpoche, Tai Situ Rinpoche, Jamgon Kongtrul Rinpoche und Tsurpu Gyaltsab Rinpoche. Diesen vier Regenten wurde die gesamte Verantwortung des Dharma Chakra Zentrums Rumtek, wie auch die Suche nach der nächsten Inkarnation Seiner Heiligkeit des XVI. Gyalwa Karmapa, übertragen.

    Es ist höchst bedauernswert, dass einige Elemente Gerüchte im Zusammenhang mit der Reinkarnation Seiner Heiligkeit des XVI. Gyalwa Karmapa unter die allgemeine Öffentlichkeit bringen, und vor allem, dass sie versuchen, einen Keil zwischen die Anhängerschaft des Buddhismus zu treiben. Die laufende Kontroverse über die Reinkarnation Seiner Heiligkeit des XVI. Gyalwa Karmapa, welche sich wie eine große, dunkle Wolke über dem Kloster Rumtek zusammenbraut, im Auge behaltend, und weil wir an die Wahrheit und den Dharma glauben, haben wir diesen Aufruf verfaßt, um die Wahrheit darzulegen und offen alle Zweifel zu klären.

    Seine Heiligkeit der XVI. Gyalwa Karmapa war im Jahre 1959 nach Indien gekommen. Der damalige Chogyal von Sikkim hat nach einer Konsultation des Denzog Lhaday Tshogpa Seine Heiligkeit den XVI. Gyalwa Karmapa nach Sikkim eingeladen. Nachdem Seine Heiligkeit der XVI. Gyalwa Karmapa die Einladung angenommen hatte, bat ihn der Chogyal, in Sikkim seine neue Residenz aufzubauen. Diesem Wunsch hat Seine Heiligkeit der XVI. Gyalwa Karmapa ebtsprochen und hat sich auf die Bitte des Chogyal hin in Sikkim niedergelassen. Das ganze Volk Sikkims betrachtete sich durch die Bereitschaft Seiner Heiligkeit, in Sikkim zu bleiben, als höchst glücklich; ein Gefühl, welches bis zum heutigen Tag in den Herzen des Sikkimesischen Volkes vorherrscht. Die damalige Regierung Sikkims spendete für den Aufbau des Klosters und den Wohnort Seiner Heiligkeit des XVI. Gyalwa Karmapa in Rumtek Land, wo Seine Heiligkeit das Hauptdharmachakra Zentrum des Kagyu Ordens gründete. Die Regierung Sikkims baute, abgesehen von allen anderen gewährleisteten Hilfestellungen für Seine Heiligkeit, eine Verbindungsstraße zum Kloster. Die nachfolgende Regierung hat ebenso alle notwendige Unterstützung und Hilfe für Seine Heiligkeit zur Verfügung gestellt, und setzt dies bis zum heutigen Tag fort.

    Nach dem Tod Seiner Heiligkeit des XVI. Gyalwa Karmapa im November 1981, haben all seine Anhänger ungeduldig auf Neuigkeiten bezüglich seiner Reinkarnation gewartet, und waren bis zu einem gewissen Grad über die verzögerung aufgebracht. Ein Teil der Menschen wendete sich sogar an die staatliche Regierung Sikkims, um mehr über die Reinkarnation Seiner Heiligkeit in Erfahrung zu bringen. Schließlich wurde von den vier Regenten des Rumtek Dharma Chakra Zentrums der Prophezeiungsbrief, den Seine heiligkeit der XVI. Gyalwa Karmapa hinterlassen hatte, ausfindig gemacht.

    Es gibt eine uralte Tradition und vorgeschriebene Richtlinien bezüglich des Ausfindig- machens, dem Feststellen der Identität und des Anerkennens der aufeinanderfolgenden Reinkarnationen Seiner Heiligkeit des Gyalwa Karmapas. Normalerweise gibt es viele Verfahren, eine Reinkarnation eines Tibetischen Lamas ausfindig zu machen, aber im Fall der Suche und Identifizierung der Reinkarnation Seiner Heiligkeit des Gyalwa Karmapa gibt es ein außergewöhnliches System, welches sich in zwei Phasen teilt. In der ersten Phase hinterläßt Seine heiligkeit der Gyalwa Karmapa während seiner Lebenszeit einen Prophezeiungsbrief betreffend seiner eigenen Reinkarnation. Nach dem Tod eines jeden Karmapa muß dieser Prophezeiungsbrief ausfindig gemacht und die genaue Bedeutung des Briefes entschlüsselt werden. Die zweite Phase beginnt nach dem Entschlüsseln des Briefes. In dieser Phase wird, dem Brief entsprechend, der Geburtsort der neuen Inkarnation des Gyalwa Karmapa besucht, die Reinkarnation gesucht und ihre Identität nachgewiesen. Danach wird Seine Heiligkeit dem Dalai Lama für dessen Anerkennung der neuen Inkarnation als den darauffolgenden Gyalwa Karmapa ein Bericht gesandt. Nach Beendigung dieses Prozesses der Anerkennung des neuen Gyalwa Karmapa, und allen damit verbundenen religiösen und gesellschaftlichen Ritualen, gibt Seine Heiligkeit der Dalai Lama schließlich sein Siegel der Anerkennung, das als „Buktham Rinpoche" bekannt ist.

    Den Sitten und Traditionen entsprechend festgelegt, hatten die vier Regenten nach Finden des Prophezeiungsbriefes Seiner heiligkeit Dem XVI. Gyalwa Karmapa und der Entschlüsselung seines Inhalts am 19. März 1992, ein Treffen im Dharma Chakra Zentrum in Rumtek. Am selben Tag hatten die Representanten von sechs prominenten Buddhistischen Organisationen Sikkims ein formales Meeting mit den vier Regenten in Rumtek. Als diese sechs Vertreter fragten, ob es nun eine Reinkarnation Seiner Heiligkeit des XVI. Gyalwa Karmapa gäbe, bejaten dies die vier Regenten mit bestimmtheit und beteuerten, dass es eine solche Reinkarnation gäbe. Den Representanten wurde aucg der Prophezeiungsbrief, den Seine Heiligkeit der XVI. Gyalwa Karmapa hinterlassen hatte, gezeigt. Nachdem nun auch die sechs Vertreter die Tatsache einer Reinkarnation Seiner Heiligkeit des XVI. Gyalwa Karmapa bestätigen konnten, drängten sie die Regenten, eine sofortige Bekanntgabe zu verlautbaren, und Seine Heiligkeit den XVII. Gyalwa Karmapa nach Rumtek zu bringen. Daraufhin antworteten die vier Regenten, dass sie den Originalprophezeiungsbrief nun zwar entschlüsselt hätten, dass aber die genaue Lokalisation und Identifikation der Reinkarnation, entsprechend den Sitten und Traditionen, noch etwas Zeit brauche. Die Representanten baten daraufhin die Regenten, die Angelegenheit bis spätestens 2. Oktober 1992 zu einem Ende zu bringen. Es ist höchst bedeutsam, dass einige Vertreter der Regierung Sikkims am nächsten Tag ein Treffen mit den vier Regenten hatten. Auch ihnen wurde der Prophezeiungsbroef gezeigt, und zugesichert, dass Seine Heiligkeit der XVII. Gyalwa Karmapa innerhalb der nächsten sechs bis sieben Monate identifiziert und nach Sikkim gebracht werden würde. Tobga Yulgyal dankte den Vertretern der Regierung für deren beabsichtigte Zusammenarbeit und Hilfe bezüglich der Pläne, Seine Heiligkeit den XVII. Gyalwa Karmapa nach Sikkim zu bringen. Die Regenten setzten die vertreter der regierung auch davon in Kenntnis, dass der neue karmapa, entsprechend dem Prophezeiungsbrief, in Tibet geboren worden sei, und dass Seine Eminenz Jamgon Kongtrul Rinpoche als „Vorhut" nach Tibet reisen werde.

    Unglücklicherweise ereilte Seine Eminenz Jamgon Kongtrul Rinpoche am 26. April 1992 ein plötzlicher und unerwarteter Tod.

    Seit ewigen Zeiten ist das Kloster Tsurphu in Tibet der Thron aller vorherigen Gyalwa Karmapas gewesen. Sie alle wurden in diesem Kloster geweiht. Daher wird das Kloster Tsurphu als Zentrum von Verwaltung, Religion, Training und anderen Disziplinen des Kagyu Ordens betrachtet. Da es um eine Angelegenheit von höchster Wichtigkeit, und damit Lösen dieses Problems so schnell wie möglich ging, wurden der ehrfürchtige Akong Rinpoche und Shri Sherab Tharchin abgeordnet, anstelle Seiner Eminenz, des verstorbenen Jamgon Kongtrul Rinpoche, nach Tibet zu reisen. Bevor sie nach Tibet einreisten informierte der Trupp noch von Nepal aus die Verwaltung des Klosters Tsurphu über den Prophezeiungsbrief Seiner heiligkeit des XVI. Gyalwa Karmapa. Wie im Brief angegeben, war der Geburtsort Seiner Heiligkeit des XVII. Gyalwa Karmapa das Dofr Bakor in der Provinz Kham (Tibet). Eine Gruppe des Klosters Tsurphu reiste also am 1. Mai 1992 Richtung Bakor voraus. Nach einer achttägigen Reise erreichte die Gruppe aus Tsurphu schließlich ihr Ziel. Sie identifizierten Seine Heiligkeit den XVII. Gyalwa Karmapa entsprechend. Dann unterhielten sich Seine Eminenz Tai Situ Rinpoche und Seine Eminenz Gyaltsab Rinpoche via Telefon mit Seiner Heiligkeit dem Dalai Lama. Danach wurden eine Kopie des Prophezeiungsbriefes, Dokumente welche die Geburt Seiner Heiligkeit dem XVII. Gyalwa Karmapa anzeigen, Fotografien seines Geburtsortes und andere Unterlagen, wie die Prophezeiungen Guru Padmasambhavas bezüglich den Gyalwa Karmapas, mittels Telefax an Seine Heiligkeit den Dalai Lama nach Brasilien übermittelt. Noch am selben Tag verlieh Seine Heiligkeit der Dalai Lama sein Anerkennung für die neue Inkarnation Seiner Heiligkeit des XVII. Gyalwa Karmapa.

    Die drei verbliebenen Regenten waren vom 12. - 20. Juni 1992 in Rumtek. Während dieser Tage brachte Shamar Rinpoche einige Zweifel bezüglich der Authentizität des Prophezeiungsbriefes zum Ausdruck. Aber am 17. Juni 1992 drückte er sein vollstes Vertrauen in Tai Situ Rinpoche aus, und später gab er ein schriftliches Statement ab, in dem er seine volle Zustimmung zur Anerkennung Seiner Heiligkeit des XVII. Gyalwa Karmapa, geboren in Tibet und von Seiner Heiligkeit dem Dalai Lama anerkannt, unterstrich. In dieser Stellungnahme gab Shamar Rinpoche mit Nachdruck an, dass er fortan niemals wieder die Authentizität des Prophezeiungsbriefes Seiner Heiligkeit des XVI. Gyalwa Karmapa in Frage stellen werde, und drückte seine Anerkennung des besagten Briefes als echt aus.

    Nach seiner Rückkehr aus Brasilien am 29. Juni 1992 riefen Tai Situ Rinpoche und Gyaltsab Rinpoche gemeinsam Seine Heiligkeit den Dalai Lama an; dies tat auch Shamar Rinpoche, allerdings separat. Nach Anhörung der Versionen der drei Rinpoches gab Seine Heiligkeit ihnen entsprechende Ratschläge und Anordnungen, und bat sie alle drei gemeinsam , am nächsten Tag zu ihm zu kommen. Tags darauf riefen Tai Situ Rinpoche und Gyaltsab Rinpoche noch einnmal bei Seiner Heiligkeit dem Dalai Lama an, aber Shamar Rinpoche meldete sich nicht mehr. Es wird angenommen, dass er absichtlich seinerseits dem Treffen fernblieb. An diesem Tag übergab Seine Heiligkeit der Dalai Lama das Siegel seiner formalen Anerkennung (Buktham Rinpoche), zur Anerkennung der XVII. Inkarnation Seiner Heiligkeit des Gyalwa Karmapa. In der Zwischenzeit, am 27. Juni 1992, gab auch die chinesische Regierung ihre Anerkennung für die Reinkarnation der XVII. Inkarnation Seiner Heiligkeit des Gyalwa Karmapa bekannt. Damit war das Kapitel der Anerkennung Seiner Heiligkeit des XVII. Gyalwa Karmapa abgeschlossen.

    Seine Heiligkeit der XVII. Gyalwa Karmapa Orgyen Trinley Dorje wurde am 26. Juni 1985 im Dorf Bakor, im Bezirk Lhatok der Provinz Kham in Tibet, als Sohn Shri Dhondup Tashis und Smt. Loga geboren.

    Am 27. September 1992 wurde Orgyen Dodul Trinley Dorje auf dem Dharma-Thron der Kagyu Sekte im Kloster Tsurphu entsprechend der Tradition und mit religiöser Inbrunst zu Seiner Heiligkeit dem XVII. Gyalwa Karmapa geweiht.

    Diese Welt wird von vielen verschiedenen Arten menschlichen Seins bewohnt, welche, um ihre persönlichen Interessen zu verfolgen, die uralte Tradition des Karma Kagyu Ordens zerstören. Durch das Erzeugen von Kontroversen über die Inkarnation Seiner Heiligkeit des XVII. Gyalwa Karmapa machen diese Elemente eine bloße Show daraus, Anhänger des Buddhismus zu sein. Die Führer dieser Elemente sind Shamar Rinpoche und Tobga Yulgyal aus Bhutan.

    Es gab zuvor keine Kontroverse über die Inkarnation Seiner Heiligkeit des XVII. Gyalwa Karmapa. Alles verlief den entsprechend den vorgeschriebenen Bräuchen, Ritualen und Traditionen. Alle vier Regenten hatten, nachdem sie die Dokumente gründlich studiert hatten, den religiösen Ideologien und Prinzipien folgend, dem Brief der Prophezeiung zugestimmt, und ihn akzeptiert. Der ehrwürdige Akong Rinpoche und Shri Sherab Tharchin waren für die Suche nach der Inlarnation des XVII. Gyalwa Karmapa nach Tibet vorausgereist. Als Shamar Rinpoche erneut seine Zweifel über die Echtheit des Prophezeiungsbriefes ausdrückte, behauptete er auch gleich, dass der wahre Prophezeiungsbrief bei ihm sei. Es gibt einen sehr relevanten Punkt, welcher hier erwähnt werden muß, der helfen wird, die Situation klar darzustellen: Shamar Rinpoche ist der Sohn des älteren Bruders des verstorbenen XVI. Gyalwa Karmapa, während Tobga Yulgyal der Sohn der Schwester Seiner Heiligkeit des XVI. Gyalwa Karmapa ist. Daher sind beide, Shamar Rinpoche und Tobga Yulgyal, Neffen Seiner Heiligkeit des XVI. Gyalwa Karmapa. Folglich haben sie laut Gesetz der Erbfolge in Indien das Recht, die beweglichen und unbeweglichen Eigentümer Seiner Heiligkeit des verstorbenen XVI. Gyalwa Karmapa als nächste Verwandte zu erben.

    Es gibt bewegliche und unbewegliche Eigentümer der Kagyu Sekte im Rumtek Dharma Chakra Zentrum, wie auch an zahlreichen anderen Orten in aller Welt. Über diese Aktiva wird die Verwaltung des Kaygu Ordens, seine Festigung, Verbreitung und die Erhaltung des Dharma abgewickelt. Seine Heiligkeit der XVII. Gyalwa Karmapa von Tibet ist von allen Anhängern des Buddhistischen Glaubens akzepiert worden, und selbst Seine Heiligkeit der Dalai Lama hat seine formale Anerkennung gegeben. Obwohl beide, Shamar Rinpoche und Tobga Yulgyal, enge Verwandte Seiner Heiligkeit des XVI. Gyalwa Karmapa sind, haben sie es abgelehnt, Seine Heiligkeit den XVII. Gyalwa Karmapa von Tibet als die wahre Reinkarnation des verstorbenen XVI. Gyalwa Karmapa anzuerkennen. Ihre Behauptung, einen eigenen Kandidaten für die Reinkarnation zu haben, kann nur allzu gut als nicht sehr gut versteckte Eigenintention verstanden werden. Solch unangebrachtes Beharren, welches beide - Shamar Rinpoche und Tobga Yulgyal - an den Tag legen, zeigt eindeutig, wie sehr sie versuchen die kostbaren unbeweglichen und beweglichen Güter des Rumtek Dharma Chakra Zentrums an sich zu raffen.

    Am 11. Juni 1992, als Tai Situ Rinpoche und Gyaltsab Rinpoche gerade dabei waren, den Anhängern des Rumtek Klosters alles über die Reinkarnation Seiner Heiligkeit des Xvi. Gyalwa Karmapa zu erklären, betrat Shamar Rinpoche in Begleitung einiger stark bewaffneter Soldaten der indischen Armee das Kloster Rumtek, und störte den religiösen Diskurs. An diesem Tag hat Shamar Rinpoche dadurch den Buddhedharma geschändet.

    Als sich die Kontroverse über die Inkarnation Seiner Heiligkeit des XVII. Gyalwa Karmapa zusammenbraute, rief der damalige oberste Minister Sikkims die drei überlebenden Regenten zu sich, und diskutierte, am 18. Juni 1992, mit ihnen die Angelegenheit. Im Verlauf des Treffens drückte Shamar Rinpoche abermals seine Anerkennung Orgyen Dodul Trinley Dorjes als wahre Inkarnation Seiner Heiligkeit des XVII. Gyalwa Karmapa aus.

    Am 2. August 1993 reisten Tai Situ Rinpoche und Gyaltsab Rinpoche gemeinsam mit einigen Mönchen zum Kloster Rumtek, um die jährliche Yarney Zeremonie durchzuführen. Einige andere Mönche - auf den Befehl und unter Anleitung Shamar Rinpoche und Tobga Yulgyals - schlossen und verriegelten das Haupttor des Klosters. Da die zwei Regenten und die sie begleitenden Mönche das Kloster nicht betreten konnten, konnte auch die Zeremonie nicht durchgeführt werden. Nicht einmal der großen Zahl der Anhänger, die zusammengekommen war, um an dem Ritual teilzunehmen, war es erlaubt das Kloster zu betreten - sehr zu ihrer Bestürzung.

    Die Tore wurden den Anhängern nur spätnachts geöffnet, und auch, nachdem einige dieses Problem der Sikkimesischen Regierung vorgetragen hatten, haben jene Mönche, die auf Befehl Shamar Rinpoches agierten, die Tore des Klosters erst geöffnet, als der MLA Sangha, der Sekretär für Inneres, der Sekretär der Kleriker-Abteilung, der Generalinspektor der Polizei, der Bezirkskollektor und andere hochrangige Beamte sich beim Kloster versammelt hatten. Aber sogar noch als einige Polizeibeamte bereits die Schlüssel einsammelten, attackierten ein paar von Shamar Rinpoches Mönchen die beim Kloster Versammelten mit Steinen, Stahlstangen und Chilipulver. Das Ergebnis waren zahlreiche verletzte Anhänger.

    Angesichts derartiger Zurschaustellung von Rowdytum, welches total den Prinzipien des Buddhismus widerspricht, hielten am 13. August 1993, unter der Schirmherrschaft von Lhaday Tshogpa, alle Buddhistischen Organisationen in Sikkim ein Meeting ab. Während dieses Treffens wurde das „Joint Action Committee" gegründet; bestehend aus Vertretern von Sherpa, Tamang, Gurung und allen anderen Buddhistischen Organisationen.

    Rumtek hat im Verlauf der letzten Jahre zahlreiche derartig schamhafte Grausamkeiten miterlebt, aber dank der rechtzeitigen Intervention der staatlichen Regierung war danach kein derart unangemessener Vorfall mehr aufgetreten. Aber Tatsache ist, dass im August 1995 Tobga Yulgyal gemeinsam mit ein paar Mönchen versucht hat, sich mit Gewalt Zutritt zum Kloster zu verschaffen. Er behauptete, dass diese Mönche sikkimesischen Herkunft seien, und dass ihnen dies das Recht gebe, das Kloster zu betreten. Das Joint Actio Committee und Lhaday tshogpa gaben die Angelegenheit der Regierung bekannt, welche umgehend die betreffende Stelle kontaktierte und diesen Mönchen den Zutritt zum Klosterkomplex Rumtek verbot. Wie nun bekannt wurde, haben diese Mönche, die behaupteten in Hungerstreik getreten zu sein, die besagtenAuthoritäten irregeführt, da sie in Wahrheit volle Mahlzeiten zu sich nahmen. So sehen die Charaktere jener Personen aus, die unnötige Kontroversen erschufen, und den Namen einer Religion immens entehrt haben.

    Das Joint Action Committee hat den ehrwürdigen obersten Minister Sikkims davon in Kenntnis gesetzt, dass, wenn wie behauptet, die besagten Mönche - die mit Tobga Yulgyal sympathisieren - sikkimesische Mönche sind, diese in verschiedenen Klöstern im gesamten Staat angeheuert worden sein müssen, und wenn sie sich zum Kloster Rumtek begeben wollen sie von ihren jeweiligen Klöstern eine Zulassund oder Ernennung bekommen haben müssen. Denn dies ist die Prozedur für einen jeden Mönch eines sikkimesischen Klosters, um das Kloster Rumtek betreten zu können. Wenn diese Regeln und Vorschriften, an welche sich alle Klöster streng halten, gebrochen werden, so würde dies zu einem kompletten Zusammenbruch der administrativen Handhabung führen, welcher schlußendlich in absoluter Blasphemie und Unordnung enden würde. Wie sich herausstellte, haben diese Mönche, die sich gegenwärtig außerhalb des Klosters in angeblichem Hungerstreik befinden, ihre jeweiligen Klöster eigenmächtig und ohne Zustimmung verlassen. Folglich haben sie die Regeln und Vorschriften ihrer eigenen klöster, wie auch jene des Klosters Rumtek, verletzt. Ihre Aktivitäten sind also total gegen den Dharma gerichtet und weit über die Grenzen religiöser Toleranz hinausgegangen. Wenn sie tatsächlich starkes Interesse am Erreichen des Klosters rumtek haben, dann müssen sie zuerst bei ihrem jeweiligen Kloster um die Erlaubnis ansuchen; und dann erlangen sie auch Zulassung zum Kloster Rumtek. Sie können keinesfalls mit Gewalt ein Kloster betreten, nochdazu durch Erzeugen religiöser Kontroversen.

    Das Joint Action Committee sieht es als seine oberste Pflicht an, der Disharmonie und der unangenehmen Atmosphäre, durch Shamar Rinpoche und Tobga Yulgyal hervorgerufen, ein Ende zu bereiten. Das Hauptziel des Ausschusses ist es gegenwärtig, Seine Heiligkeit den XVII. Gyalwa Karmapa von Tsurphu weg zu bringen, und ihn entsprechend im Rumtek Dharma Chakra Zentrum zu inthronisieren.

    Es gibt immer Behinderungen guter Sachen oder nobler Taten, und unser Schicksal war kein anderes. Es ist unglücklich für uns, dass sich so eine Kontroverse in die Wurzeln des Klosters Rumtek vorgefressen hat. Das Joint Action Committee versucht sein Bestes, auch durch diesen Aufruf, die Menschen über den wahren und korrekten Zustand der Affäiren dieser Angelegenheit in Kenntnis zu setzen. Wir glauben, dass er mithelfen kann die Zweifel, die einige Menschen immer noch haben, zu beseitigen. Es ist die Verantwortung von uns allen, die Wahrheit zu akzeptieren und zu beschützen. Mit diesem Aufruf bitten wir auch die Anhänger anderen religiösen Glaubens, uns in unserem Versuch zu unterstützen.

    Möge der Segen Seiner Heiligkeit des XVII. Gyalwa Karmapa immer mit uns sein. Laßt uns einig das heilige Unterfangen unterstützen, Seine Heiligkeit den XVII. Gyalwa Karmapa von Tsurphu nach Rumtek zu bringen.

    Euch allen dankend mit besten Wünschen,

    Vorstand des Joint Action Committee Gangtok, Sikkim (INDIEN)
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    Translation of the original text in Tibetan

    Kashag´s statement on the reincarnation of Gyalwa Karmapa

     Kyabje Tai Situ Rinpoche and Kyabje Gyaltsab Rinpoche visited Dharamsala specifically to inform His Holiness the Dalai Lama about the reincarnation of the XVI. Gyalwa Karmapa Rigpal Dorjee. They had an audience with His Holiness during which they explained how Tai Situ Rinpoche got the late Karmapa´s letter and the discovery of a boy born in the Wood-Bull year to Karma Thondup Tashi and Loga in a nomadic village near the Lathok Karlek monastery in Tibet, corresponding to the directions in the letter. The Rinpoches supplicated to His Holiness for his approval of this boy as the reincarnation of the Gyalwa Karmapa. On June 30, 1992, the 30th of the fourth month in the Tibetan Water-Monkey year, His Holiness the Dalai Lama gave his approval letter. Detailed statements on this have been released by the Department of Religion & Culture as well as by the Department of Information & International Relations.

    However, recently on account of a lack of understanding of the real issue, doubts have been created among a section of officials and the public. Similarly, distorted reportings have appeared in the Indian press saying that His Holiness the Dalai Lama has withdrawn his approval to the reincarnation of the Gyalwa Karmapa. This has created unnecessary doubts and uneasiness in the community. If the public does not understand the issue clearly and is misled by rumours it would undermine our unity. It could also provide an opportunity to current Chinese activities and policy of destroying the unity in the Tibetan society.

    Thus, to reiterate: His Holiness the Dalai Lama has clearly given his approval to the young reincarnation who is presently in Tsurphu. This fact should be understood clearly by the general public so that there is peace and stability in our community at this current critical period. 

     Sd. Tenzin Namgyal Tethong Chairman of the Kashag

    Dharamsala, March 30, 1994.


    Übersetzung des Originaltextes aus dem Tibetischen

     Darlegung des Kashag zur Reinkarnation des Gyalwa Karmapa

     Kyabje Tai Situ Rinpoche und Kyabje Gyaltsab Rinpoche haben Dharamsala speziell deshalb besucht, um Seine Heiligkeit den Dalai Lama über die Reinkarnation des XVI. Gyalwa Karmapa Rigpe Dorje zu informieren. Sie hatten eine Audienz bei Seiner Heiligkeit, während der sie erklärten, wie Tai Situ Rinpoche den Brief des verstorbenen Karmapa bekommen hatte, und wie daraufhin der Knabe, geboren im Holz-Ochsen Jahr als Sohn von KarmaThondup Tashi und Loga in einem Nomadendorf nahe dem Lathok Karlek Kloster in Tibet, entsprechend den Angaben des Briefes, gefunden worden war. Die Rinpoches baten Seine Heiligkeit um seine Anerkennung des Knabens als die Reinkarnation des Gyalwa Karmapa. Am 30. Juni 1992, dem 30. des vierten Monats im Tibetischen Wasser-Affen Jahr, überreichte Seine Heiligkeit der Dalai Lama seinen Anerkennungsbrief. Detaillierte Darlegungen diesbezüglich sind von der Abteilung für Religion & Kultur wie auch durch die Abteilung für Information & Internationale Beziehungen veröffentlicht worden.

     Kürzlich sind jedoch wegen mangelndem Verständnisses der tatsächlichen Angelegenheit Zweifel unter einem Teil der Funktionäre und der Öffentlichkeit verursacht worden. Ebenso sind verzerrte Berichte in den Indischen Medien aufgetaucht, die besagen, dass Seine Heiligkeit der Dalai Lama seine Anerkennung der Reinkarnation des Gyalwa Karmapa widerrufen hätte. Dies hat zu unnötigen Zweifeln und Unruhe in der Gemeinschaft geführt. Wenn die Öffentlichkeit das Problem nicht klar genug versteht und durch Gerüchte irregeführt wird, könnte das unsere Einheit schwächen. Dies könnte auch eine Gelegenheit für die gegenwärtigen Chinesischen Aktivitäten, speziell deren Taktik der Vernichtung der Einheit der Tibetischen Gesellschaft darstellen.

     So, zur Wiederholung: Seine Heiligkeit der Dalai Lama hat eindeutig seine Anerkennung der jungen Reinkarnation, die sich zur Zeit in Tsurphu aufhält, gegeben. Diese Tatsache sollte von der breiten Öffentlichkeit klar verstanden werden, damit während dieser so kritischen Periode Friede und Stabilität in unserer Gemeinschaft herrscht.

     Tenzin Namgyal Tethong
     Vorsitzender des Kashag

     Dharamsala, 30. März 1994

     Übersetzung Julia Martin


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    source: Karmapa Controversy(p151~158)

    An overview of the main events surrounding the controversy over the 17th incarnation of GyalwaKarmapa of Tibet (from Nov. 1981 till Dec. 1996)


    On Nov. 5, 1981, Rangjung Rigpe Dorje, the 16th Gyalwa Karmapa, head of the Karma Kagyu lineageof Tibetan Buddhism, passed away in Zion, USA. Since then, followers of the lineage have waited for Karmapa's next incarnation. Historically, two necessary components were involved in the delicateprocess of recognizing the next Karmapa: the deeds of the young incarnation, and the oral or writtendirections left by the predecessor.

    On Dec. 20, 1981, Karmapa's cremation ceremony, attended by Indian dignitaries and severalthousands of his disciples, took place in Rumtek, Karmapa's main seat outside Tibet.

    On Dec. 21, 1981

    a general Karma Kagyu meeting was held in Rumtek . Mr. Dhamchoe Yongdu, thethen General Secretary to the 16th Karmapa, requested Kunzig Shamar Rinpoche, historically secondafter Karmapa in the spiritual hierarchy of the lineage as well as Tai Situ Rinpoche, Jamgon KongtrulRinpoche, and Goshir Gyaltsab Rinpoche, close disciples of the 16th Karmapa, to take joint responsibilityfor the affairs of the Karma Kagyu lineage. He also asked them to locate Karmapa's instructionsconcerning his next rebirth and thus bring forward his next incarnation. Although a four-person body incharge of Karmapa's recognition was a historical novelty, the four Rinpoches accepted the task andexpressed their sincere desire to fulfil the wishes of the 16th Karmapa.


    On Jan. 21, 1983, at another general Karma Kagyu meeting in Rumtek, it was decided that TopgaYulgyal, who the 16th Karmapa had appointed as Mr. Yongdu's successor, would commence as GeneralSecretary of the Karmapa Charitable Trust . The Trust, founded by the 16th Karmapa in 1961, was toprovide care and management for the Kagyu lineage during the intermediate period after the 16thKarmapa passed away and before the 17th Karmapa attained the age of twenty-one years.

    Since 1983, rumors about the 16th Karmapa's reincarnation began to emerge. .


    On Feb. 9, 1986, in order to put an end to speculation about the different Karmapa candidates, KunzigShamar Rinpoche sent a letter to the Kagyu lamas and monasteries pointing out that the 17th Karmapawould reveal himself in the traditional way .

    On Feb. 23, 1986, the four Rinpoches met in Rumtek. After their meeting, they issued a statementdeclaring that two letters by the 16th Karmapa regarding his reincarnation had been found: an "outer" andan "inner" one. They also disclosed that the inner letter was supposed to be opened at an unspecifieddate in the future, after a certain number of religious ceremonies, described in the outer letter, had beenperformed . In fact, as they would later admit, the four Rinpoches had not found any letters of instructionfrom the 16th Karmapa.

    On April 18, 1986, Topga Rinpoche, General Secretary of the Karmapa Charitable Trust informed thedharma-centers world-wide of the discovery of the letters of instructions, which he believed to be true .


    On May 4, 1988, the Rumtek staff announced that all rituals specified in the outer letter had beenperformed, thus the obstacles to open the final testament had been removed. Over the years, the four Rinpoches assured the followers of the Kagyu lineage that the 16th Karmapa's reincarnation would befound very soon.


    In 1989- as he would later claim - Situ Rinpoche discovered by accident Karmapa's "prediction letter."Supposedly, he had received the letter shortly before His Holiness passed away in 1981, with no


    indication whatsoever as to its momentous content. Wrapped in silk, a package was given to him as aprotector. He didn't even know it contained a letter. When in 1989 Situ Rinpoche decided to exchange theworn out fabric that had protected his talisman, instead of the expected relics he found the "predictionletter".

    At the end of 1989 Situ Rinpoche informed the other three regents that he was in possession of „goodnews similar to the joyful cries of peacocks" .


    On March 14, 1990, the four Rinpoches met in New Delhi. However, during the meeting, Situ Rinpocheneither mentioned nor presented his "prediction letter" which, according to his own words, he haddiscovered in 1989. Later, in his talk on June 12, 1992, Situ Rinpoche claimed that he did not want toshow the letter at that time because the meeting did not take place in Rumtek but in his hotel in NewDelhi. After their meeting, the four Rinpoches wrote a letter to the Karmapa Charitable Trust saying: "Wemust remain firm in all circumstances, until we arrive at the appropriate time", indicating that everythingwould still take some time.

    From Aug. 1990 until Oct. 1990, the "Chushi Gangdrug Committee" and the "Derge Association", twopolitical groups operating from Kathmandu, Nepal , wrote letters to the four Rinpoches and the trustees of The Karmapa Charitable Trust accusing them of neglecting their duty in the search for Karmapa'sreincarnation.

    On Nov. 25, 1990 , the four Rinpoches met again in Delhi. In the statement they issued afterwards theyrejected the accusations. During this meeting Situ Rinpoche again did not present his "prediction letter"[10].


    In 1991, Situ Rinpoche spent several months in Tibet, performing empowerments at Palpung Monastery,his seat in Eastern Tibet, and recognizing hundreds of tulkus. Lama Amdo Palden, the abbot of KalekMonastery in Tibet where a boy Urgyen Trinley had been accepted as a monk, recounted that at that timeSitu Rinpoche had given refuge to the boy in Palpung. After leaving for Beijing, Rinpoche sent a mala toUrgyen Trinley as a special protector.


    On March 5, 1992, the Derge Association sent a letter to the Kagyu dharma centers worldwide. In thisletter Situ Rinpoche was presented as being the only person responsible for finding the Karmapa [11].The other three Rinpoches as well as the General Secretary of the Karmapa Charitable Trust wereaccused of delaying the procedures.

    On March 19, 1992, a meeting of the four Rinpoches took place in Rumtek. Situ Rinpoche presented his"prediction letter" which contained detailed information regarding Karmapa's 17th reincarnation. KunzigShamar Rinpoche and also, to some extent, Jamgon Kongtrul Rinpoche expressed doubts as to theauthenticity of the handwriting and signature in the letter [12]. Shamar Rinpoche wanted the "predictionletter" to be tested forensically. After hours of discussion the four Rinpoches decided to keep their disagreement secret, to solve the problems among themselves and to meet seven weeks later for further consultations. Jamgon Kongtrul Rinpoche, whom they all trusted and who was soon to travel to Tibet,was requested to make an initial contact with the child on the basis of the instructions from the letter. Hewas to report his findings to the other three Rinpoches after his return from Tibet.

    On March 26, 1992, despite the agreement, Situ Rinpoche sent a letter to various Dharma centers in theEast declaring that the search party for the 17th Karmapa was in place and ready to proceed [13]. Hisletter was followed by a similar message from the Derge Association.

    On April 8, 1992, the Tsurphu administration sent a search party for the 17th Karmapa to Kham inEastern Tibet, (Tsurphu is Karmapa's main seat in Tibet). Even though the content of Situ Rinpoche's"prediction letter" was supposed to be kept secret among the four Rinpoches, and despite the fact thatonly Jamgon Kongtrul Rinpoche had been appointed to contact the child, a Lama Tomo from Tsurphu setout at the head of a party of five to look for the new Karmapa in Kham.

    On April 24, 1992, a picture of the boy Urgyen Trinley was taken and a pick-up party was organizedfrom Tsurphu [14]. Everything seemed pre-arranged and had the permission of the Communist Chinese authorities.


    On April 26, 1992, shortly before he was to set out for his journey to Tibet, Jamgon Kongtrul Rinpochedied in a car accident. During the 49 days that followed his death, rituals were performed at RumtekMonastery.

    On May 10 1992, Shamar Rinpoche left Rumtek for a scheduled dharma program abroad. It wasgenerally assumed that out of respect for the late Jamgon Kongtrul no further steps in connection withKarmapa's recognition would be taken during the 49 days of ceremonies.

    On May 17, 1992, a week after Shamar Rinpoche's departure, Situ Rinpoche and Gyaltsab Rinpochedelivered a public speech in Rumtek. Breaking their March agreement, they announced that they hadsent their own representatives to Tibet to search for the 17th Karmapa [15]. They expressed their regretand concern that Shamarpa wasn't available at this point for discussion, but unable to wait any longer for the main regent's return, they were forced to proceed with their duty. In fact, the search in Tibet was bythen over. The boy had already been "found" by the Tsurphu search party in collaboration with theCommunist Chinese authorities.

    On May 20, 1992, Situ Rinpoche and Gyaltsab Rinpoche publicly opened their "prediction letter" inRumtek and, to gain legitimacy, showed it to Sakya Trinzin, leader of the Sakya School of TibetanBuddhism. Most people were unaware that although Sakya Trinzin was a highly learned and widelyrespected lama, he had no role whatsoever in the process of Karmapa's recognition.

    On June 6, 1992, Situ Rinpoche and Gyaltsab Rinpoche traveled to Dharamsala to meet H.H. the DalaiLama. Shamar Rinpoche, carrying on his Dharma program in the West, heard rumors that a boy,supposedly the 16th Karmapa's reincarnation, was being brought to Tsurphu.

    On June 7, 1992, Shamar Rinpoche, cutting short his stay in the US, returned to Rumtek and learnedthat the other two Rinpoches had left for Dharamsala.

    On June 8, 1992 , Shamar Rinpoche gave a talk to the monks of Rumtek Monastery. As the stepsundertaken by Situ Rinpoche and Gyaltsab Rinpoche had violated their earlier agreements, he publiclydeclared his position and his doubts regarding the authenticity of Situ Rinpoche's "prediction letter". Healso stated that he knew of a close and trustworthy disciple of the 16th Karmapa who was in possessionof direct instructions concerning Karmapa's 17th incarnation

    On June 9, 1992 , Situ Rinpoche and Gyaltsab Rinpoche contacted the Dalai Lama, who was in Brazil,by phone and fax. They told him that all the Kagyu lamas unanimously requested his confirmation of Urgyen Trinley in Tsurphu as being the 17th Karmapa. Consequently an informal confirmation was issuedfrom the Dalai Lama's private office in Dharamsala. Evidently the Dalai Lama had not been informedabout the controversy among the highest Kagyu lamas

    On June 11, 1992, Shamar Rinpoche sent a letter to the Karma Kagyu followers, expressing his doubtsabout Situ Rinpoche's "prediction letter".

    On June 11, 1992, around 11 p.m., Shamar Rinpoche received a phone call from an Indian ArmyGeneral informing him that a party of soldiers was being dispatched to Rumtek to protect him and themonastery. The army had received information that two buses with Tibetans from Kathmandu were ontheir way to Rumtek to put pressure on Shamar Rinpoche and the monastery. The soldiers arrived in themiddle of the night.

    On June 12, 1992, Situ Rinpoche and Gyaltsab Rinpoche returned from Dharamsala. At once theycalled a meeting of the Rumtek monk and lay communities. In their speeches delivered in the monasteryyard, the two presented a "fait accompli": the 17th Karmapa would come to Tsurphu in a few days, andthe Dalai Lama had given his approval. Shamar Rinpoche was informed about the gathering while it wasalready in progress. When Rinpoche went from his house to the monastery to talk to the two lineageholders, he was followed by the soldiers who had orders to protect him. Seeing him enter the monasteryyard at the head of a group of soldiers, Situ Rinpoche and Gyaltsab Rinpoche jumped from their thrones,ran into the main building, locked themselves in and had guards posted in front of the doors .

    On June 15, 1992, Urgyen Trinley arrived in Tsurphu in a convoy of about seven vehicles. A car accidenttook place on their way to Tsurphu and two people were killed. Chinese officials took part in thewelcoming ceremony and were among the principal guests. No representatives from Rumtek werepresent .

    On June 16, 1992, signatures were collected from the Lamas and Tulkus attending the final rituals for the late Jamgon Kongtrul Rinpoche in Rumtek. Two letters were being passed around for signing. In thefirst one, the undersigned declared that they "accepted the unmistaken prediction letter"; in the secondone they expressed their gratitude to the Dalai Lama for his confirmation.

    On June 16, 1992, Tulku Urgyen from Nepal, a senior lama and teacher to the Rinpoches, came toRumtek to mediate. After talking to Situ Rinpoche he held a meeting with Shamar Rinpoche. He urgedShamarpa to give his agreement because the Dalai Lama had already given his approval. He alsoreasoned that China had acknowledged the child and would never withdraw from this position.

    On June 17, 1992, Shamar Rinpoche and Situ Rinpoche met. Out of respect for the Dalai Lama,Shamar Rinpoche suspended his demand that the letter of prediction be tested forensically.


    On June 22, 1992, Situ Rinpoche and Gyaltsab Rinpoche sent a letter to the followers of the lineagedeclaring that the 17th Karmapa had been found, that the Dalai Lama had confirmed him, and that all thedisagreements had been resolved

    On June 29, 1992, Beijing officially recognized Urgyen Trinley as the 17th Karmapa, bestowing the titleof "Living Buddha" upon him. A series of reports were published. For example, one official Tibetannewspaper declared that "the 17th Karmapa ... will become an individual loyal to his socialistmotherland...". The fact that the communist government used the installation of a "Living Buddha" for itsown political purposes became more and more apparent.

    On June 29, 1992, Situ Rinpoche and Gyaltsab Rinpoche had a personal audience with the Dalai Lamato receive his official approval of Urgyen Trinley as the 17th Karmapa. A few hours later, Shamar Rinpoche also called on the Tibetan leader and presented his position.

    On July 3, 1992, the Department of Information and International Relations of the Tibetan Governmentin Exile sent a statement with the official approval of Urgyen Trinley by the Dalai Lama. At this point, itshould be clearly stated that the recognition of the Karmapa does not lie in the hands of the TibetanGovernment, or of the Dalai Lama. The Karmapa's reincarnations date back to the 12th century, whereasthe Dalai Lama's line of reincarnation started 300 years later. The confirmation of a reincarnation is apurely spiritual matter of the respective lineage. However, Situ Rinpoche and Gyaltsab Rinpoche tried tostrengthen their position by gaining the approval of the Dalai Lama. To achieve this, they claimed that aconsensus existed among all Kagyu Lamas.

    On Aug. 3, 1992, the General Secretary of the Karmapa Charitable Trust wrote a letter to the Board of Trustees expressing his concern regarding the Karmapa issue and asking the Trustees to secure thewishes of the late 16th Karmapa. During this time, Situ Rinpoche and Gyaltsab Rinpoche madeannouncements in Kathmandu and again asked people to sign various letters to show their agreementthat Urgyen Trinley was the 17th Karmapa [32]. They rectified their previous assurances and explainedthat the boy would not immediately come out of Tibet, but would be first enthroned in Tsurphu and wouldvisit India and Nepal soon after.

    On Sept. 27, 1992, the official enthronement of Urgyen Trinley took place in Tsurphu. Even though SituRinpoche and Gyaltsab Rinpoche insisted that all problems had been solved, the members of RumtekMonastery, the members of the Karmapa Charitable Trust, and the representatives of the major Kagyucenters in the West did not approve of this procedure. Kunzig Shamar Rinpoche, historically second after the Karmapa in the spiritual hierarchy of the Karma Kagyu lineage, did not take part in the ceremonies.Some weeks after the Tsurphu enthronement a report by Lobsang Gelek Rinpoche revealed that manyinauspicious events occurred at that time.

    In October 1992, a book called "The Karmapa Papers" shed light on the background of the ongoingKarmapa issue. The publication presented a chronology of events since Karmapa's death in 1981, thetranslation of a large number of letters exchanged among the four Rinpoches and between theRinpoches and the Karmapa Charitable Trust since 1983, an analysis of Situ Rinpoche's "predictionletter" and the transcription of the speeches given by the Rinpoches in Rumtek, in June 1992 at theoutcome of the crisis.

    In the autumn of 1992, Drubpoen Dechen, sent letters to the monks, the administration, and the laycommunity of Rumtek Monastery trying to intimidate them and to persuade them to accept Urgyen Trinleyas the 17th Karmapa.

    At the beginning of November 1992, Kunzig Shamar Rinpoche and the Rumtek monks held a meetingin Rumtek. As he had already done in his talk in June 1992, Shamar Rinpoche again stated that he knewof a person, a widely respected and trustworthy disciple of the 16th Karmapa, who claimed to be inpossession of the genuine instructions from the previous Karmapa. Rinpoche pointed out that the 16thKarmapa's authentic reincarnation would manifest according to the unique quality of the Karmapas. Healso told the monks and trust members to take full responsibility for the monastery and the NalandaInstitute in Rumtek.

    On Nov. 17, 1992, Shamar Rinpoche wrote a letter to the monks of Rumtek Monastery. He stated thathe would not object to the Chinese government's decision, that his agreement with the Dalai Lama'sdecision had only been given out of his respect for the Dalai Lama, and that he would hold firm to thesacred tradition and follow the genuine instructions of the 16th Karmapa. He asked the monks that,following the wishes of the 16th Karmapa, Rumtek Monastery be held jointly by Rumtek's monks and theTrustees of the Karmapa Charitable Trust.

    In November 1992, Gyaltsab Rinpoche's people invited representatives from monasteries in Nepal toRumtek, where they were planning a meeting. During this time, people from Nepal informed Rumtek thatSitu Rinpoche and Gyaltsab Rinpoche were secretly preparing a take-over of Rumtek Monastery.

    On Nov. 20, 1992 , the Rumtek monks and Shamar Rinpoche held another gathering. After the meeting,the monks informed the Sikkimese Chief Minister Bandari that together with the Trustees of The KarmapaCharitable Trust, they would take full responsibility for the affairs of Rumtek Monastery, and that it was


     the Trust's responsibility to subject Situ Rinpoche's "prediction letter" to a scientific test. They alsodeclared that the administration of Rumtek monastery was solely the responsibility of Rumtek's monksand The Karmapa Charitable Trust, and that they would accept no other spiritual authority. Their letter was followed by a number of similar statements made by the khenpos (head monks), the Rumtekadministration, the Nalanda Institute, and the Rumtek Nunnery. They all declared that they would onlyfollow the decisions made by the Karmapa Charitable Trust, whose Trustees were appointed by the 16thKarmapa himself and that they would not accept any other decisions made by Lamas or political groups.

    On Nov. 29, 1992, representatives of the Rumtek Monk Community, the Rumtek administration, theNalanda Institute and the Rumtek Nunnery stated that until a clear agreement among the Rinpoches wasreached they would only follow the decisions of the Karmapa Charitable Trust with Topga Rinpoche asthe General Secretary.

    On Nov. 30, 1992 , against the wish of the Rumtek community, a meeting organized by Situ Rinpocheand Gyaltsab Rinpoche took place in Rumtek. It was called the "Kagyu International Assembly" andclaimed to consist of representatives from all Kagyu monasteries and centers from around the world. Infact, there were only Tibetans present. A number of resolutions, such as an oath to never accept anyother Karmapa than Urgyen Trinley, were passed. Topga Rinpoche, the General Secretary of theKarmapa Charitable Trust, was accused of serious offences and strongly condemned. A series of illegaldecisions were taken, such as the dismissal of the General Secretary. The other trustees werethreatened that if they did not support Urgyen Trinley, they would be forced to resign from their posts.The Assembly did not have any legal authority to interfere with the matters of the Karmapa CharitableTrust and its decisions had no legal value. However, the participants went so far as to replace theKarmapa Charitable Trust with a new body. The new trust was formed with Gyaltsab Rinpoche as theofficial administrator and a Drungyig Tenzin as the new General Secretary. The documents to register thetrust in Sikkim were sent to the authorities, but the petition was dismissed. In Jan. 1993, Situ Rinpoche'sand Gyaltsab Rinpoche's party requested the withdrawal of the copies of Registration of Resolutions fromthe Land Revenue Department in Sikkim.

    In Dec. 1992, Kagyu centers worldwide sent letters of support to the legal trustees of the KarmapaCharitable Trust. The trustees were encouraged to continue with their responsibility of managingKarmapa's institutions, a task that was personally entrusted to them by the 16th Karmapa.


    In the beginning of 1993 , the followers of Urgyen Trinley announced that the 17th Karmapa would soonleave China and travel to the West. A number of petitions and letters, requesting permission for UrgyenTrinley to enter India, were sent to the Indian Government. Today, despite years of intense campaigning,it is evident that the boy will never be allowed to leave occupied Tibet.

    In 1993, some Sikkimese followers of the 16th Karmapa filed a petition at the High Court of Sikkim inGangtok. Because of their suspicion of forgery, they demanded a forensic test of Situ Rinpoche's"prediction letter" - the basis upon which Urgyen Trinley was officially acknowledged as the 17thKarmapa.

    In Jan. 1993, Situ Rinpoche and Gyaltsab Rinpoche's party published an edition of the Kagyu magazine"The Nectar of Dharma". The "Nectar of Dharma" had first come out in Rumtek in the '80s. The 1993edition reported mainly on the "Kagyu International Assembly" that had taken place in Rumtek betweenNov. 30 and Dec. 3, 1992, hailing its illegal resolutions.

    In May 1993, confidential information pertaining to Communist China's political aims in Tibet becamepublicly known. The Chinese authorities decided on a "final solution" to break the Tibetan resistance.They planned to continue "manipulating religious persons in Tibet for propaganda purposes".

    In May 1993, Tenzin Choenyi of the Buddhist center KTD-Woodstock, USA, mailed a letter to the KarmaKagyu institutions world-wide in which he announced that Urgyen Trinley would come to KTD-Woodstockin 1994 and that funds, amounting to US-$ 200,000 should be collected for his visit.

    On June 17, 1993, at a United Nations Conference on Human Rights in Vienna, Austria, the Chinesedelegates announced "that the Karmapa, the future successor of the Dalai Lama, was preparing for histasks in Tibet".

    In July 1993, the legal administration of Rumtek published a "Rumtek Newsletter", where the activities of the Rumtek administration and the events surrounding the Karmapa controversy were presented.

    On July 26, 1993, Kunzig Shamar Rinpoche left Rumtek for Dharma events scheduled abroad. Shortlyafter his departure Situ Rinpoche arrived at Rumtek.

    On Aug. 2, 1993, Rumtek Monastery was illegally and forcibly taken over by Situ Rinpoche and GyaltsabRinpoche's supporters, many of whom were hired criminals disguised as monks. The genuine Rumtekmonks were threatened at gunpoint, harassed, and beaten up. One of the 16th Karmapa's monks, thechanting master Umze Ngedon, who was in possession of the keys to the main hall of the monastery,


     was dragged around the monastery yard with his robes tied around his neck. The police present in themonastery did nothing to stop the attack and even supported the intruders. Some of Rumtek's genuinemonks were arrested and later imprisoned in Ranipool. The resident monks had to flee the monastery.They sought shelter in Shamar Rinpoche's residence where they continued their monastic routine incramped conditions. The genuine monks sent a letter to Situ Rinpoche asking him to leave Rumtek, sincehe had caused such disruption at Karmapa's headquarters. There were rumors that Situ Rinpoche's andGyaltsab Rinpoche's party planned to remove Karmapa's Black Crown and other relics from themonastery and take them to China. During the following days, Tai Situ and his party launched a full scalecampaign to portray themselves as the victims of the monks' aggression and the sole defenders of Karmapa's legacy.

    On Aug 4, 1993, Shamar Rinpoche gave an interview to the German Karma Kagyu Association aboutthe attack on Rumtek. He expressed his great concern for the monks, who had been intimidated, beatenand forced to leave the monastery, and in general for the situation in the monastery. The same daypeople from Situ Rinpoche's party signed an open letter in Gangtok, Sikkim containing seriousaccusations against Shamar Rinpoche.

    On Aug. 13, 1993, a variety of organizations from Gangtok, Sikkim formed „The Action Committee", agroup that would apply pressure on anyone who disputed Situpa's letter and his candidate. A few dayslater the Committee members staged a violent protest in front of the Sikkimese Supreme Court and infront of the home of Mr. Sherab Gyaltsen, a trustee of the Karmapa Charitable Trust.

    On Aug. 22, 1993, a letter was mailed from Samye Ling, Akong Rinpoche's center in Scotland,announcing that Urgyen Trinley would come to Europe and America in 1994 and requesting funds asextensive financial resources were needed for Urgyen Trinley's journey.

    On Sept. 12, 1993, Shamar Rinpoche sent an open letter to Situ Rinpoche to inform him that hedisapproved of Situ Rinpoche's activities and that he would try to reverse, by legal means, all the latestchanges that Situ Rinpoche had made to the status and peace of Rumtek Monastery.


    On Jan. 25, 1994, Kunzig Shamar Rinpoche made an announcement in Tibetan and in English that the16th Karmapa's authentic reincarnation had been found. Thereupon, Situ Rinpoche's and GyaltsabRinpoche's party held secret meetings to plan a "confrontation" between the two Karmapas including onein Kathmandu, Nepal with many prominent followers of Situ Rinpoche: Thrangu Rinpoche, Mr. JuchenThubten, Drungyig Tenzin, Jinpa Lodro, and others.

    On Feb. 9, 1994, representatives from various monasteries addressed a letter to the Dalai Lama inwhich they referred to Shamar Rinpoche's announcement. They reminded the Dalai Lama of his approvalof Urgyen Trinley, said that there can be only one Karmapa and emphasized that they disagreed withShamar Rinpoche.

    On March 17, 1994, Kunzig Shamar Rinpoche welcomed Tenzin Chyentse (Trinley Thaye Dorje) as thegenuine reincarnation of the 16th Karmapa at the Karmapa International Buddhist Institute (KIBI) in NewDelhi. Karmapa Trinley Thaye Dorje had been living in Tibet until early 1994 when, together with hisfamily, he left for India. After the ceremony, a group of monks and laymen organized by Situ Rinpocheand Gyaltsab Rinpoche's party gathered in front of KIBI and demonstrated against Karmapa TrinleyThaye Dorje. They shouted slogans, threw stones at the Institute, at the monks and the visitors, and triedto storm the premises. Several people, among them Western followers of the Karmapa who had come toattend the welcoming ceremony, were injured and had to be hospitalized. The violent incident waswitnessed by almost 500 people and recorded on videotape. The protesters, accusing Shamar Rinpocheand Topga Rinpoche of presenting a fake Karmapa, shouted that they would never accept their choiceand that the two Rinpoches were going against the Dalai Lama. They also claimed that the boy was amember of Shamar Rinpoche's family, which was not true.

    On March 19, 1994, Shamar Rinpoche gave a public talk at KIBI. He stated that he would reveal thedetails about the finding of the 17th Karmapa when the appropriate time came. He said that he didn'tobject to anyone, who accepted the Chinese installed boy, but that he would disagree if someone forcedhim to follow that "Karmapa." He emphasized that he wanted a spiritually, and not a politically, appointedKarmapa and welcomed everybody who wished to follow him. He pointed out that the Karmapa'sreincarnations did not require the acceptance of a government.

    On March 31, 1994 , Shamar Rinpoche wrote a letter to the board of trustees of the Karmapa CharitableTrust in which he gave a summary of his activities since 1981. He stated that he would reveal theauthentic instructions of the previous Karmapa at the appropriate time.

    In March 1994 , letters of protest were sent from various Kagyu lamas such as Thrangu Tulku, SangyeNyenpa Tulku and Tenga Tulku. They all objected to Karmapa Trinley Thaye Dorje. At the same time,several Kagyu Rinpoches came secretly to Delhi to meet Karmapa Trinley Thaye Dorje.


     On April 3, 1994, Shamar Rinpoche wrote an account of the discovery of the 17th Karmapa. Herecounted how, beginning in 1986, he had received reports of the special qualities of a boy Trinley ThayeDorje. He described how he had sent emissaries to Tibet to contact and check the child and how theKarmapa had revealed himself as the genuine reincarnation. In 1988, the person who claimed to havereceived the genuine instructions from the 16th Karmapa had contacted Kunzig Shamarpa.

    On April 6, 1994, some Indian newspapers reported the news of Bhandari's prosecution by theSikkimese Supreme Court on corruption charges. Bhandari, the Chief Minister of Sikkim, had supportedSitu Rinpoche in his activities regarding the Karmapa reincarnation.

    On April 23, 1994, a meeting between the Dalai Lama's administration and the legal Rumtekadministration took place. Shamar Rinpoche's position, as well as the position of Rumtek's genuinemonks was clarified.

    On May 16, 1994, the Tibetan Radio in Tibet broadcast the "prediction letter" presented by SituRinpoche. A written version was published as well. The wording was quite different from the originalversion shown by Situ Rinpoche in 1992. Awkward and grammatically incorrect passages had beenrewritten.

    On June 14, 1994, the Sikkimese Monks' Union passed a resolution in which they declared that theyonly wanted a genuine Karmapa based on authentic instructions. They also complained about the badtreatment they had received from the Sikkimese government.

    On July 12, 1994, Rumtek's genuine monks addressed a letter to the Chief Secretary in Sikkim. Theycomplained of the illegal removal of numerous precious articles of religious worship from RumtekMonastery. They listed the missing items, and expressed their concern that Karmapa's Black Hat andSitu Rinpoche's "prediction letter" might have been also removed.

    On Aug. 2, 1994 , the Ministry of Home Affairs of the Government of India, declared that Situ Rinpochewas officially banned from entering India due to his anti-India activities. On Sept. 18, 1994, the WorldTibet Network reported Situ Rinpoche's ban from India.

    On Sept. 22, 1994, the World Tibet Network broadcast a report about Urgyen Trinley, the ten-year-old"Living Buddha", The report stated that the boy had set out on a pilgrimage to Beijing. This was followedby a series of articles on Urgyen Trinley's visit to his Chinese "Motherland".

    In Nov. 1994, having been banned from India, Situ Rinpoche set out on a lecture tour in Europe.Enclosed in the promotion for Rinpoche's talks was a fundraising letter that emphasized Situ Rinpoche'sgreat need for money.

    In 1994, an ugly incident took place in Rumtek: Benza Guru, a 51-year-old housekeeper of the late 16thKarmapa was murdered by individuals illegally occupying Rumtek Monastery. He had refused to leavethe monastery and had been repeatedly threatened by the occupants. Even though his murder wasreported to the local police, no one has been arrested to this day.

    In Dec. 1994, elections were held in Sikkim. The ruling party suffered a severe defeat. This marked theend of Chief Minister Bhandhari's rule. While in power, he had actively supported Situ Rinpoche andGyaltsab Rinpoche. Police under his command had harassed the Rumtek monks as well as all of Shamar Rinpoche's supporters in Rumtek.


    On Feb. 17, 1995, members of the Rumtek monks' community, such as Nendo Rinpoche, Chultrimpaand others, addressed a letter to the new Chief Minister of Sikkim, Pawan Kumar Chamling. They statedthat people associated with Situ Rinpoche continued his anti-national activities, that the original monks inRumtek were still heavily suppressed, that the monastery was still in the hands of Situ Rinpoche's andGyaltsab Rinpoche's side, and that the police still supported the illegal occupation. The Chief Minister was requested to take action so that law and order would be restored in Rumtek.

    In the spring of 1995, there were many reports distributed by official Chinese news agencies aboutUrgyen Trinley in Tsurphu,. The reports disclosed, for example, that the boy promised "always to followthe Communist Party of China".

    In April 1995 , after the change of government in Sikkim, Topga Yulgal, the legal General Secretary of the Karmapan Charitable Trust, was able to return to Sikkim in order to assume his functions. His entryhad been blocked by the former government.

    On May 8, 1995 , Lurnyuk, a local Sikkimese newspaper, published an article about Topga Rinpoche, theGeneral Secretary of the Karmapa Charitable Trust, and his strong support in Sikkim.

    In May 1995, the Panchen Lama issue was discussed worldwide on the Internet and in the news media.The course of events clearly showed how Communist China continued to use the so-called "LivingBuddhas" for her own political aims.

    On August 8, 1995, Topga Rinpoche and the Karmapa's original monks peacefully - with flowers in their hands - marched to Rumtek monastery in order to return to their rightful home and place of worship.


      However, they were brutally stopped and denied access to their temple by the illegal occupants of thecloister. The monks started then an indefinite hunger strike in front of the gates to their monastery asprotest against the continuing, illegal occupation of Rumtek. In addition to the monks, the nuns, and laypeople from Rumtek, as well as the Sikkimese people joined in the hunger strike.

    On Aug. 8, 1995, Situ Rinpoche and Gyaltsab Rinpoche's side issued articles on the Internet in whichthe Rumtek monks were accused of having violently attacked the monastery.

    On Aug. 9, 1995, a press release by the monk community of Rumtek Monastery and eyewitnesses'reports presented the monks' version of their march on Rumtek and subsequent hunger strike.

    At the end of September 1995, after nearly two months, the 16th Karmapa's monks had to abandontheir hunger strike. Rumtek Monastery, Karmapa's main seat outside Tibet, is today still in the hands of intruders.


    During March 1996 an International Karma Kagyu Conference took place in KIBI, New Delhi, India. Theconference was convened at the request of the original monastic community of Rumtek Monastery.Representatives from Karma Kagyu Monasteries and Dharma Centers in the Himalayan region as well asfrom Dharma Centers from twenty-four countries from around the world attended. Kunzig Shamar Rinpoche presented the background of his recognition of Karmapa Thaye Dorje as the 17th incarnationof Gyalwa Karmapa. The Karmapa resident monks reported on the course of events at RumtekMonastery related to the Karmapa issue.

    In Dec. 1996, the 17th Karmapa Thaye Dorje presided over the Monlam Chenmo, great aspirationprayers, in Bodh Gaya, India, and the place of Buddha's enlightenment. Also, for the first time in history aKarmapa had his hair cut in Bodh Gaya - a ceremony that officially initiated his activity in the world. Over 6.000 monks and nuns as well as a large number of Rinpoches and lamas from the Himalayan regionattended the event.


    In september 1997 Togba Rinpoche dies from liver cancer 


    Situpa's banishment from India is rescinded


    On Dec. 28, 1999 Orgyen Trinley leaves secretly Tsurphu monastery in Tibet


    On Jan 5, 2000  around 10:30 A.M., Orgyen Trinley arrrives safe and sound in Dharamsala, India


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    January-March 2013

    The Black Hat Eccentric: Artistic Visions of the Tenth Karmapa

    By Karl Debreczeny with contributions by Ian A. Alsop, David P. Jackson and Irmgard Mengele

    Rubin Museum of Art, New York; University of Washington Press 2012

    The Black Hat Eccentric: Artistic Visions of the Tenth Karmapa by Karl Debreczeny is at once a fascinating story of an unconventional artist and his times, and a landmark contribution to Tibetan studies. Debreczeny writes, “The life story of the Tenth Karmapa provides insight into the lives of Tibetan artists, who are typically absent from discussions of Tibetan art (65).” This book addresses this curious state of art history within Tibetan studies by offering the first publication about a single Tibetan artist, with a strong focus on “the hand of the master.”

    The Tenth Karmapa, Chöying Dorjé (1604-1674), head of the Karma Kagyu school, was not a professional artist, but in Debreczeny’s words “painting and sculpture was his passion (65).” Chöying Dorjé’s painting style was very different from “the mainstream Tibetan painting of his time (69),” which was dominated by the Menri style from the mid-fifteenth century. Menri is known for its predominance of blue and green palette, strict iconography and iconometry [artistic conventions for the proportions of buddhas, deities and so forth], and a symmetrical composition crowded with details that fill the canvas. Chöying Dorjé was trained in part by his religious teacher, the Sixth Shamar, as well as a master painter of the Menri tradition, but seems to have developed most as an artist through the viewing and copying of Buddhist art encountered in his wide-ranging travels. Chöying Dorjé was especially interested in archaic styles and the art of Tibet’s neighbors, developing a highly personal idiom that incorporated features from what Tibetans called “Kashmir” (northwest India), Nepal, and China and was unusually versatile in styles from the Tibetan Yarlung (7th – 8th century), Chinese Song and Yuan, and fifteenth century Tibetan master artists. He was especially fond of the Chinese theme of the Sixteen Arhats, and painted sets of the subject multiple times. 

    The Tenth Karmapa, Chöying Dorjé, was most influenced by Chinese painting styles, genres and techniques during his twenty-five year exile from central Tibet, mostly spent in Lijiang, Yunnan. He was a close contemporary of the Fifth Dalai Lama, but experienced the other side of geopolitical struggles of the seventeenth century, barely escaping with his life when Gushri Khan invaded in 1642 and, in securing the Fifth Dalai Lama’s throne, persecuted the Kagyu. One the most engaging accounts from his life is described in the introductory chapters by Irmgard Mengele and Debreczeny, which detail the arduous solo journeys undertaken in disguise back into Tibet to find young Karma Kagyu reincarnations and bring them back to Lijiang for training, thus preserving the lineage.

    Chöying Dorjé’s “Chinese thangka painting” featured the Chinese conventions for the asymmetrical arrangement of figures, whose activities transpired in sparse, open landscapes. His “figural style is quite distinctive, especially in his fleshy elongated heads, featuring simple abbreviated faces with tiny, red, pursed lips (125).” His love of animals, especially birds, is mentioned in his biographies and animals appear in his paintings rendered with special sensitivity, naturalism and often playfulness.  From the age of nine until the end of his life, he painted works based upon visions and dreams, and delighted in compositions of his own design.

    Despite his unique style, Chöying Dorjé’s mixture of styles and periods have made attribution of his works challenging. This task of the art historian is further compounded by the workshops of trained artists Chöying Dorjé employed. Debreczeny devotes several chapters to first a detailed analysis of the set of seven paintings securely dated to 1660 and inscribed by Chöying Dorjé as made “in their entirety by his own hand” (chapter 3). These then serve as an “anchor” against which other works may be compared, as Debreczeny does in the following three chapters regarding painting sets of the Sixteen Arhats (chapter 4) and Deeds of the Buddha (chapter 5), and in reevaluation of works previously attributed to Chöying Dorjé (chapter 6), and Ian Alsop takes up in regard to debate about sculptures (chapter 8). These chapters offer formal analysis, while also exploring the complicated cultural and religious questions of authorship, which can imply the artists’ own hand, his design, his workshop, or a style he initiated.

    What might be of most interest to the Buddhist scholar or practitioner is the sheer number of functions that Chöying Dorjé and his associates ascribed to or engaged in through the production and viewing of religious art; I counted at least two dozen. Chöying Dorjé examined art constantly, commenting on and differentiating between its religious power and aesthetic value; he copied paintings and drew statues as a means to training, and to put back into circulation through copies images he cared for. He created works for life cycle events such as ordinations, enthronements, deaths, and as gifts for the faithful to encourage their practice. He made paintings to outfit new temples, and to serve as objects for receiving the confession, prostrations, and offerings of devotees, i.e. for merit making. Chöying Dorjé also calls upon the efficacy of paintings of the divinities as witnesses to rituals, and to directly affect the environment in terminating illnesses, removing obstacles to long life, and even in subduing an army.

    Chöying Dorjé, to an extent unprecedented even today, “did not feel bound by iconographic strictures and displayed a freedom of spirit in his innovations that were probably only afforded to an incarnation of his stature (72).” Yet, his place in Tibetan tradition is tentative; “while he is venerated as one of the great artists, his eccentric and even heterodox works had a limited impact on the largely conservative Tibetan orthodox traditions (277).”

    The Black Hat Eccentric is likely to become an indispensible reference: it is thoroughly annotated (with 893 endnotes), richly illustrated not only with works by and attributed to the Tenth Karmapa, but examples of art to which he was likely exposed and would have been of contemporaneous or historical interest to him. Thus the reader is offered a thorough art history, but most importantly and uniquely, from the perspective of a remarkable artist, so that we can immerse ourselves in his visual world, and be all the more amazed by his unprecedented vision.

    The publication was accompanied by “The Tenth Karmapa and Tibet’s Turbulent 17th Century Conference,” held November 9-11, 2012, at the Rubin Museum of Art, New York City.

    Leigh Sangster is completing a Ph.D. from the Institute of Liberal Arts at Emory University and is Director of Programs at Maitripa College, Portland, Oregon.

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    By: 9th Karmapa Wangchuk Dorje

    Book Description


    Mahamudra, or the Great Seal, refers to a Mahayana Buddhist system of meditation on the nature of the mind and is undertaken for realizing Enlightenment. This text, by the Ninth Karmapa (1556-1603), is one of the most famous expositions of this meditational system. It covers both the preliminary practices as well as the actual Mahamudra meditations of mental quiescence (shamatha) and penetrative insight (vipasyana), Explaining the stages and paths as traveled in this system, it represents a complete path to Enlightenment. 

    Accompanying the root text is a commentary given orally by Beru Khyentze Rinpoche, based on the teachings of his guru, His Holiness the Sixteenth Karmapa. 

    As a proper relation with a Guru is essential for realizing Mahamudra, also included is the basic text on Guru devotion by the first century B.C. Indian master Asvaghosa with an oral commentary by Geshe Ngawang Dhargyey.


    `The Mahamudra, Eliminating the Ignorance of Darkness' is an extraordinary book - revealing, yet short - which focuses, as its title suggests, on the nature of the mind.

    However, it arrives to that by reviewing the I. Preliminaries (outer, inner, conditions), II. Mental Quiescence Meditation (samatha, zhi-na), III. Penetrative Insight Meditation (vipasyana, lhag-t'ong), and IV. Enhancing Your Practice (what to do, what not to do, benefits). In its only 176 pages, it represents thereby a complete path to Enlightenment.

    Despite its economy in words (which I found very positive), the text is very rich in unveiling arguments and questions, such as (p.63): `Now look scrupulously at the nature of your mind when it is in full, perfect mental quiescence. By nature, does it have a colour, a form, a shape? Does it have an arising, a ceasing, an enduring, or not? Is it outside, inside, or where is it settled? ...'

    The commentaries by H. E. Beru Khyentze Rinpoche (1947) are very sharp, such as (p.77): `It has always been the case, for the nature of the mind is permanent'.

    Considering the importance of a spiritual guide for the realization of Mahamudra, the text also includes the `Fifty Stanzas of Guru-Devotion', written by the Indian Buddhist poet-philosopher Asvaghosa in the second century C.E., and commented by Geshe Ngawang Dhargyey (1921-1995).

    The author of `The Mahamudra, Eliminating the Ignorance of Darkness' is the The Ninth Karmapa Wangchuk Dorje (1556 - 1603), who wrote many condensed commentaries on sutras and tantras, including three treatises about Mahamudra which have since been - and still are - central in the teachings and transmissions of Mahamudra in the Kagyu lineage of Tibetan Buddhism: `The Ocean Of Definitive Meaning', `Pointing Out The Dharmakaya', and this one, which is the shortest. Today, all three are available in English.

    This book, finely translated by Alexander Berzin, has been published (First Edition: 1978) under the auspices of the Library of Tibetan Works and Archives (LTWA, Dharamsala) in its remarkable effort to make available teachings from the many traditions of Buddhism in Tibet.

    I do strongly recommend this book, and personally consider it a 'must have' for anyone seriously interested in Mahamudra, as by the Karma-Kagyu lineage.

    by Eduardo Tramontini (Buddhist name: Karma Trinley Zangpo)

    The 9th Karmapa (Wang-ch'ug dor-je) wrote three famed texts on Mahamudra. The longest one, the Ocean of Definitive Meaning (or Ultimate Meaning) was published with commentary by Khenchen Thrangu Rinpoche twice ("The Ninth Karmapa's Ocean of Definitive Meaning" and "An Ocean of Ultimate Meaning"). Likewise, Thrangu Rinpoche published his commentary of "Pointing Out the Dharmakaya." The present work is one of the shortest (maybe the shortest) of the 3 texts by the 9th Karmapa (1556-1603). It is, thus, quite concise--reminiscent of "The Practice of Mahamudra" by Chetsang Rinpoche in that regard. Beru Rinpoche's commentary (paragraph by paragraph) is also quite concise, but virtually always contributes greatly to the reader's understanding of the text and of Mahamudra. The translation by Alexander Berzin seems first rate to me. I'd give the main book 4.5 stars. However, in addition to this text, the book also includes the 1st century BCE text "Fifty Stanzas of Guru-Devotion" by Aryasura (or Asvaghosa) with commentary by Geshe Ngawang Dhargyey who is presumably the co-author of the very fine modern classic, "Advice from a Spiritual Friend." It was writtn during the reign of Kanishka of the Kushan dynasty--known for his ancient coinage. It includes much detail about how to choose and treat one's Guru. However, its context must be considered. For example, it is considered unseemly to point your feet (still the case in Asia) and to step on your Guru's shadow. Some of the items could be considered either Tibetan-specific beliefs or culture or even superstition, but considering the age of the text, these should be overlooked by the Western reader. There is some practical advice still useful today.

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    Book Description

    Release date: April 16, 2012 

    Masters of esoteric knowledge and miraculous practices, the lineage of the Karmapas is the earliest of all the recognized incarnate lineages and is said to descend from the great Indian tantric master Tilopa through a chain that includes Naropa, Marpa, and Milarepa. The Karmapas are distinguished by their black crowns, said to have been woven by dakinis and symbolizing the activity of the buddhas. Unlike other Tibetan Buddhist lineage heads, each Karmapa has specific knowledge of his next reincarnation and leaves behind a "Last Testament," a letter to his disciples describing the place and circumstances of their future rebirth, the name of their parents, and so on. At a very young age, each successive incarnation is often able to recognize himself as the Karmapa. In their recounting of the histories of the seventeen Karmapas, the authors reveal the universal and marvelous concealed in the everyday world. Their lively account peppered with anecdotes is the most comprehensive in the West on this subject, with information from Tibetan, Chinese, Mongolian, French, and English sources.

    Editorial Reviews


     "An unprecedented work, the most complete on the subject in the West. It offers a rich, lively reading on many levels: spiritual, historic, and societal, and contains numerous anecdotes and information drawn from Tibetan, Chinese, Mongolian, French, and English sources." —Université Bouddhique Européenne 

    "In their book the authors retrace a very lively portrait of the seventeen Karmapas, a history in which the marvelous is part of daily life." —Le Point Magazine 

    "Wonderful work and very complete. Each chapter retraces the biographies of the seventeen spiritual leaders who are closely linked to the history of Tibet."—Info-Yoga Magazine 

    "The Karmapa, one of the highest Tibetan dignitaries, is the only one to be compared with the Dalai Lama. The authors retrace the biographies of the seventeen Karmapas who have shaped Tibetan history since the twelfth century." —Bouddhisme Actualité 

    From the Back Cover

    Masters of esoteric knowledge and miraculous practices, the lineage of the Karmapas is the earliest of all the recognized incarnate linages and is said to descend from the great Indian tantric master Tilopa through a chain that includes Naropa, Marpa, and Milarepa. The Karmapas are distinguished by their black crowns, said to have been woven by dakinis and symbolizing the activity of the buddhas. Unlike other Tibetan Buddhist lineage heads, each Karmapa has specific knowledge of his next reincarnation and leaves behind a "Last Testament," a letter to his disciples describing the place and circumstances of their future rebirth, the name of their parents, and so on. At a very young age each successive incarnation is often able to recognize himself as the Karmapa.

    In their recounting of the histories of the seventeen Karmapas, the authors reveal the universal and marvelous concealed in the everyday world. Their lively account, peppered with anecdotes, is the most comprehensive in the West on this subject, with information from Tibetan, Chinese, Mongolian, French, and English sources. There are over 50 illustrations/photos in color and black and white.

    See all Editorial Reviews

    Product Details

    Paperback: 336 pages
    Publisher: Snow Lion; Tra edition (April 16, 2012)
    Language: English
    ISBN-10: 1559393904
    ISBN-13: 978-1559393904
     Product Dimensions:  1.1 x 5.8 x 9.2 inches


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    Please read the following important message from Lama Zopa Rinpoche and join us in helping HH Karmapa so that he can best benefit all beings with his vast activity! You can help where ever you are by reciting Seven Line Prayer of Guru Rinpoche and submitting the amount to email found in the message below. You can freely share - and please do share - this message! Here is the message from Lama Zopa Rinpoche:

     "Dear Dharma Friends,

     As many of you know, I had the good fortune to participate in a small KTD audience with our Wish-Fulfilling Jewel, the Gyalwang Karmapa during the Kagyu Monlam in Bodhgaya this past December. Over the years, there has been great concern regarding the Karmapa's ability to travel in order to perform his Dharma activites as the supreme holder of the lineage.

     More recently, he mentioned on several occasions that he had not been feeling well. After various medical examinations and tests, there is no certainty about the cause of his sickness.

     During our audience with the Gyalwang Karmapa, I asked him what we could do to help remove the obstacles to his buddha activity. He immediately replied, saying that the Seven-Line Prayer to Guru Rinpoche should be recited.

     I began reciting the Seven-Line Prayer myself and asked some students at the Albany KTC recite the prayer as well.

     After consulting with Khenpo Karthar Rinpoche about how best to procede, I am sending this request on to other Dharma students with shared karma and aspirations. As we are all followers of the peerless holder of the Black Crown, the Buddha Karmapa, I ask you to join me in accumulating many repetitions of the the Seven-Line Prayer.

     It would be excellent if we could recite a hundred thousand prayers.

     As this is the most renowned prayer to Guru Rinpoche as well as one of the shortest, most of you will know it by heart or will at least have it in among your prayers for personal practice.

     For that reason, I thought it unecessary to include a copy of it here.

     Please send weekly or monthly totals of the prayer to Mary Ann Duncun, edduncanfamily@aim.com assistant director of Albany KTC.

     It is fine to pass this prayer request along to other receptive Kagyu practitioners as appropriate.

     Every single repetition of the Seven-Line Prayer is dedicated to the long life and unhindered buddha activity of our Yizhin Norbu, the 17th Gyalwang Karmapa, Ogyen Trinley Dorje.

     Specifically, we pray that he may travel throughout the world without impediment, especially to his monastic seats of Rumtek in Sikkim and Karma Triyana Dharmachakra (KTD) in Woodstock, New York.

     May he reside at ease at these seats for as for as long as he may wish, without the slightest difficulty.

     As Kyabje Bokar Rinpoche himself prayed:
     The embodiment of the compassion of all buddhas is Karmapa
     The unified activity of all buddhas is Karmapa
     The one empowered as the regent of all buddhas is Karmapa
     Ogyen Drodul Trinley, may your life be long!

     Yours in Dharma,
     Lama Zopa

     Karmapa Khenno ! Karmapa Khenno ! Karmapa Khenno ! "


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  • 02/06/13--18:59: Tashi Delek!

  • Happy Lunar New Year!
    Title: Tashi Delek!
    Artist: 17th Gyalwang Karmapa
    Language: Tibetan


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