It has been said that a picture paints a thousand words, the following pictures point towards more questions than answers.
Who is the Sharmapa?
Shamarpa (“Holder of the Red Crown”) , also known as Shamar Rinpoche or more formally Kunzig Shamar Rinpoche is a lineage holder of the Karma Kagyu school of Tibetan Buddhism and the mind manifestation of Amitabha Buddha. “By tradition it is the Karmapa who will recoginise the reincarnation of the Sharmapa and likewise the Sharmapa the reincarnation of the Karmapa. Herein lies the controversy.”
Who is the Official Karmapa?
The Karmapa (officially His Holiness the Gyalwa Karmapa) is the head of the Karma Kagyu, the largest sub-school of the Kagyupa (Tibetan Bka’ brgyud), itself one of the four major schools of Tibetan Buddhism (Nyingma, Kagyu, Sakya, Gelugpa).
H.H. the 17th Karmapa Trinley Thaye Dorje
On March 17th, 1994, the Künzig Shamarpa officially declared him to be the authentic reincarnation of the 16th Karmapa and welcomed the then eleven-year old in New Delhi (India) and introduced him to the public as the 17th Holder of the Black Crown, Karmapa Trinley Thaye Dorje.
H.H. the 17th Karmapa, Ogyen Trinley Dorje
Recognised by Tai Situpa (Kagyu Tulku), confirmed by HHDL(July 1992), recognised by Sakya Trinzin (Head of Sakya), accepted by the Government of the Peoples Republic of China.
Why do we have other Masters of other schools of Buddhism recognising the 17th Karmapa? We have many reputable Masters of differing Lineages, all offering their own divine opinion into the real incarnation. To say one is wrong leads to a discussion political and divisive in nature.
Do we follow with tradition? Do we follow the confirmation of someone of stature as HH? What does it mean when one tradition starts to recognise another traditions incarnations? Each school of Buddhism has their own supreme head and have managed their affairs for many generations, why is it now there is a crossing of the schools into the traditions of each. Sakya recoginising Kagyu, Dalai Lama(Gelugpa) confirming Kagyu incarnations. But wait there is more…
Some Interesting Photos…Look closely at who is in these photos
H.E. Chogye Trichen Rinpoche
His Eminence Chogye Trichen Rinpoche, Ngawang Khyenrab Thupten Lekshe Gyatso, is the head of Tsharpa branch of the Sakya Tradition of Tibetan Buddhism. Amongst his disciples are His Holiness the Dalai Lama and His Holiness the 41st Sakya Trizin. Rinpoche later became the Secretary General of the Council for Religious and Cultural Affairs of the Tibetan government in exile, serving in this position until 1969.
The 14th Shamarpa or Shamar Rinpoche
Shamarpa, literally, “Person (i.e. Holder) of the Red Crown”, also known as Shamar Rinpoche or more formally Kunzig Shamar Rinpoche is a lineage holder of the Karma Kagyu school of Tibetan Buddhism and the mind manifestation of Amitabha Buddha, He is traditionally associated with Yangpachen monastery near Lhasa. If the Sakya tradition recognised Karmapa Ogyen Trinley Dorje, why is such a highly respected Sakya such as H.E. Chogye Trichen Rinpoche taking an official photo in full regalia with Karmapa Thaye Dorje, as well as Sharmapa?
In this photo we have the highest authorities in the Sakya tradition with Karmapa Thaye Dorje. Sitting next to the Karmapa is Sakya Trizin, the Head of the Sakyas. Didn’t Sakya Trizin recognise Karmapa Orgyen Trinley? Trinlay Tulku Rinpoche Trinlay Tulku Rinpoche was born in Switzerland of French and American parents in 1975. At thirteen months, His Holiness the 16th Gyalwa Karmapa and the Venerable Kalu Rinpoche recognized him as the reincarnation of an important Buddhist teacher.
The following year, Trinlay Rinpoche began the traditional Tulku training under the guidance of Kalu Rinpoche in India. During his spiritual schooling, Trinlay Rinpoche received many transmissions and Buddhist instructions from highly qualified teachers. H.E. Sakya Jetsun Chimey Luding Rinpoche The highest and most thoroughly trained female Buddhist teacher in the West, the sister of the current H.H. Sakya Trizin, was born into the Tara Palace of the Sakya Khon family in 1938, the year of the earth tiger. She began her Dharma studies at the age of five and took novice ordination at the age of seven. She became a fully empowered lineage holder at eighteen. Rinpoche is one of only a few female lineage-holders and is one of three known female teachers to have transmitted the precious Lamdre (path and its results) teachings of the Sakya tradition.
Rinpoche is also known for her teachings on Vajrayogini and is considered an emanation of that yidam of enlightened feminine energy. H.E. Luding Khenchen Rinpoche One of the most highly respected and learned teachers of the Sakya tradtion and of Tibetan Buddhism at large, Rinpoche is believed to be the emanation of Vajrapani. His Eminence is the Head of the Ngor, one of the three sub-sects of the Sakya tradition. Rinpoche was born to the clan of Shang, Sharchen or Ludingpa, which is renowned for producing great scholars and siddhas.
H.H. the 41st Sakya Trizin His Holiness Sakya Trizin is the revered throne holder of the Sakya order of Tibetan Buddhism. His Holiness is the 41st patriach of the Khon lineage which dates back to 1073. His Holiness is reputed to be an emanation of both Manjushri and Mahasiddha Virupa, the founder of the Lamdre teachings. His Holiness was born in 1945 in Tibet and escaped with his family to India in 1959 where he continues to live and rebuild both the lay and monastic elements of the Sakya tradition.
His Holiness has guided the establishment of over 30 monasteries in India and Nepal and has helped found Sakya centres around the world. H.E. Ratna Vajra Rinpoche The eldest son of His Holiness the 41st Sakya Trizin, was born in 1974 at Dehradun, Uttar Pradesh in India. Rinpoche received his basic religious studies at the Sakya Centre, Rajpur. Rinpoche then joined the Sakya College and finished his Kachupa degree. Since early childhood, Rinpoche has undertaken the intensive traditional training for lineage holders. His Eminence is a master of both the esoteric and exoteric traditions of Buddhist philosophy and meditation, and has given many teachings and initiations in India.
Another photo to add to the confusion surrouding the Karmapas.
The previous photo shows Karmapa Thaye Trinley with the elite Sakyas, and here we have the highest Sakya Masters with Ogyen and HHDL, what do they know that others do not, if we believe that High Masters do everything for a reason, then just what are they trying to achieve? From the left: H.E. Chogye Trichen, H.H. the 17th Karmapa Ogyen Trinley, H.H. the 41st Sakya Trizin, H.H. the 14th Dalai Lama.
Karmapa Thaye Dorje with King of Bhutan.
Above: H.H the 17th Karmapa Thaye Dorje with The King of Bhutan. Bhutan’s Royal family has a strong connection with Nyingma school of Buddhism, although the country is predominantly Kagyu, so having a photo with Karmapa Thaye Dorje, does it mean that the Royal family do not support the Karmapa Orgyen Trinley?
Is there third Karmapa still to be recognised… more confusion
Even more questions could be raised…
What does it mean to go against HHDL’s confirmation of Karmapa? When it comes time to take possession of the previous Karmapa’s heritage, properties and monasteries, who will be the official inheritor?
How is it that the Peoples Republic of China (PRC) are anti- HHDL, yet they seem to be on the same side for their choice of Karmapa? Who will have the final say on recognition of H.H. 17th Karmapa? A historical tradition of selecting the Karmapas / Sharmapas incarnations lifetimes after lifetimes has literally been taken away. How did it get to this point? Who is enforcing the recognition? It has been stressed that HHDL was only sought for confirmation, but who are the ones seeking proof & evidence from the Sharmapa as to the authenticity of his claims before permission is sought from HHDL?
Never before has the Sharmapa had to seek permission from the Dalai Lamas, nor proof to be given until now. Surrounding the 16th Karmapas lifetime was a period of political intrigue as the 4 main schools of Tibetan Buddhism relocated to India and the establishing of a Tibetan Government In Exile (TGIE). Is the environment any different today? This is not the only time that confusion has been used to cause disruption and division, take the Panchen Lamas for example.
Unfortunately politics again enters the spiritual domain. It has been said that the PRC saw an opportunity to control Religion for political means. Today, what other political group would stand to benefit from having their hands in the religious affairs of Tibetan Buddhism? The Dorje Shugden issue so it seems, does not escape this type of attention, what cannot be controlled needs to be suppressed. All the pictures above show various lineages holders acknowledging both Karmapas’ openly, yet only one can take the place as the 17th Karmapa, just who will that be? This confusion has been fuelled onwards by the TGIE towards an unknown end, or no end at all.
When the Panchen Lama’s incarnation was announced, it was the TGIE who made it publicly known, in hindsight prematurely, as the Panchen was immediately taken away for his protection by the PRC and in his place, a Panchen chosen by the PRC was installed. At every stage, it was the TGIE who has been mixing their politics with Buddhism and leading people away from traditions and practices that have been around for hundreds if not thousands of years. Practices, such as Dorje Shugden which benefit people, that has been valid for 350 years and was confirmed by the 5th Dalai Lama, became politically ill-advised practices. Up until today, Tibetan Buddhism has been thriving in the world, but its future has been put in doubt by the TGIE’s actions.
Sacred samaya between disciples and their spiritual masters were forced to be broken, Sangha has been divided and all things consider sacred and holy have been turned into a sideshow carnival of hearsay and ridicule, caused brother to turn on brother. The TGIE’s policy of spreading “confusion” has done nothing for the people they represent. The results today for the Tibetan people are a reflection of the TGIE’s best efforts. We do not need to mention what karma is created from their destruction of Dharma.
为什么我们让其他佛教宗派的大师来认证第十七世噶玛巴？我们有许多不同传承的著名大师，提供他们对正宗转世的个人意见。如果说其中一位是假的只鼓励政治及导致分歧的讨论。 我们是否应该继续跟随传统？我们是否应该跟从地位高崇 ，像达赖喇嘛一样的证实？如果一个传承开始认证另一个传承的？ 教派都有自己的领导和事务管理，但是为什么现在会出现穿越教派传统的现象？ 萨迦认证噶举，达赖喇嘛（格鲁派）确认噶举派的转世。 等等，还有更多的…
由左至右 ：听列杜固仁波切，尊贵的萨迦杰尊卢丁仁波切，尊贵的卢丁堪称仁波切，第十七世大宝法王噶玛巴•赤列塔耶多吉，第四十一世至尊萨迦崔津法王，尊贵的大宝金刚仁波切，佛母札西拉克（第四十一世萨迦法王的明妃），佛母卡登敦纪（尊贵的大宝金刚仁波切的明妃） 在这张照片中，萨迦传承领导者们与噶玛巴•赤列塔耶多吉。坐在噶玛巴•赤列塔耶多吉旁边的是萨迦崔津法王，萨迦派最高领导者。萨迦崔津法王不是认证噶玛巴·伍金赤列多吉吗？ 赤列祖古仁波切 赤列祖古仁波切出生于一九七五年，在瑞士出生，仁波切父母分别为法国和美国人。在仁波切十三个月时，第十六世大宝法王和尊贵的卡卢仁波切认证他为一个重要的佛法大师的转世。次年，赤列仁波切开始在尊贵的卡卢仁波切指导下，在印度接受传统的活佛培训。在这期间，赤列仁波切从许多大师们接受了指示与法教。 萨迦·杰尊玛仁波切 杰尊玛仁波切是西藏少数有高深修持女性之一，她是目前住在西方，且受过最高深、广大密法训练的女性仁波切。仁波切是萨迦崔津法王的姐姐，仁波切于一九三八年，藏历土虎年，出生于萨迦昆家族的度母殿。仁波切自五岁开始佛学研究，并在七岁接受法戒。仁波切在十八岁时已成为传承持有者。 仁波切是少数女性的传承持有者之一，是传授萨迦传承精髓教义－密传道果的三位著名女法师之一。 仁波切也因其金刚瑜伽母法教为名，被认证为该本尊的女性证觉能量。 尊贵的禄顶堪千仁波切 萨迦传承和藏传佛教中最受尊敬的大师之一，仁波切被认证为金刚手菩萨的化身。法王禄顶堪仟仁波切是萨迦传承三个支派中「哦巴」支派的领导者。仁波切出生于“香”家族，夏千或禄顶巴，其家族以孕育大学者及大成就者而驰名西藏。 第四十一世至尊萨迦崔津法王 萨迦崔津法王广受尊敬的萨迦传承持有者及最高领袖。现任萨迦法王是第四十一位昆氏家族的殊胜领袖，其久远家族可溯至一零七三年。法王视为智慧佛文殊师利菩萨及毗尔瓦巴的化身，并是密传道果的创始人。 一九四五年生于西藏，法王在一九五九年与家人逃亡至印度，在当地继续重整在家众及僧团的萨迦传承修行。法王引导三十间在印度和尼泊尔寺院的建立，并且也帮助创办多家在世界各地的萨迦佛教中心。 尊贵的大宝金刚仁波切第四十一世至尊萨迦崔津法王的长子，仁波切余一九七四年出生于印度北方台拉登。在拉吉普特萨迦中心研读宗教基础。仁波切在萨迦学院，并完成噶丘巴学位。自幼，仁波切便接受传统的传承持有者训练。仁波切是佛教哲学和禅修大师，曾在印度传授许多教义及灌顶。
违背达赖喇嘛所确认的噶玛巴是什么意思呢？ 当面对噶玛巴文物、财产、 寺院的认领，谁将会是正式的继承人？ 为什么反对达赖喇嘛的中国人民共和国， 似乎认同达赖喇嘛所选择的噶玛巴？ 谁有最终的权力来认定第十七世噶玛巴？ 选择噶玛巴/夏玛巴转世的历史传统被夺走。到底怎么样会演变到如此？谁执行这些认证呢？一直被强调的是达赖喇嘛只是确认而已，但是到底是谁在夏玛巴在未向达赖喇嘛请求认证噶玛巴前，寻求其说法的真实性及证据？有史以来，夏玛巴认证噶玛巴从来不需要得到达赖喇嘛的许可， 或者呈交证据。
围绕第十六世噶玛巴一生是一个政治阴谋的时期，藏传佛教的四个主要教派迁往印度， 而且西藏流亡政府也在印度建立。今天的环境有什么不同吗？ 这是不是第一次以困惑来造成破坏和分裂，班禅喇嘛事件是另一个例子。不幸的是，政治再次进入修行的领域。有人说，中国看到了机会，以控制宗教为政治手段。
今天，哪一个政治团体会从介入藏传佛教宗教事务而从中受益？多杰雄登的争议，如此看来，不逃避这类型的关注，不能被抑制的必须被控制。 上面的图片显示各教派传承持有者公开地公认两位噶玛巴，但只有一位可以正式地背认证为第十七世噶玛巴，到底会是谁呢？这个困惑一直由西藏流亡政府支撑着， 迈向一个未知的结束，或一个不会有结束的情况。