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By: Karmo Tsomo

Bhutan is no ordinary place. A modern-day Shangri-La shrouded in magic and mystery, this is the last of the great Himalayan kingdoms, a place where modernity is embraced alongside traditional Buddhist culture. Known all over the world for its sustainable approach to tourism focused on “low-volume” but “high-value”, the country prides itself for its philosophy of “Gross National Happiness”, placing emphasis on citizens’ wellbeing rather than material indulgences.

The result is a country full of juxtapositions, from Buddhist monks with smartphones, to provocative images etched on the sides of sacred monasteries. Nevertheless, contrary to how it is portrayed for its upkeep of traditional Buddhist values, Bhutan is not a mere museum piece. The Bhutanese are highly educated, well-informed about the world and are extremely fun-loving. It is this very blend of the modern and the ancient that makes the country endlessly fascinating.

Legendary Beginnings

Bhutan’s snow-capped peaks tower above deep and shadowy gorges cloaked in primeval forests. Dotted along this stunning Himalayan landscape are formidable dzongs or fortress monasteries, reminders of how the Bhutanese have made this incredible land their home for centuries. It is no wonder that Bhutan is the land of legends.

Bhutan is known around the world for its beautiful landscapes, from lush green forests to snow-capped mountains dotted with Buddhist temples and fortress dzongs.

And legend has it that the great and powerful Indian tantric adept, Guru Rinpoche or Padmasambhava, saved King Sindhu Raja of Bumthang from being possessed by a vicious demon spirit. He exorcised this demon, captured it and bound it by oath never to harm others and instead support the practice of Buddhism. By manifesting his extraordinary powers, Guru Rinpoche also converted both the king and his rival to the peaceful Buddhist religion, thereby ending years of strife and restoring peace to the land of what is today known as Bhutan.

On Guru Rinpoche’s second visit to Bhutan, he traversed the districts of Bumthang, Mongar and Lhuentse on his return from Tibet where he had subdued hordes of demons and spirits obstructing the great Abbot Santarakshita from establishing Buddhism there. King Trisong Detsen had invited Guru Rinpoche to Tibet to save Santarakshita’s work from being destroyed by the likes of Pehar (now known as Nechung). Thanks to Guru Rinpoche’s subjugation of the negative interferences, Santarakshita was able to complete the construction of Samye Monastery and establish the order of ordained Sangha there.

While doing all this, Guru Rinpoche left his body print and an impression of his head with a hat in the rocks at Gom Kora, Bhutan. Taking on the form of Dorje Dragpo (one of Guru Rinpoche’s eight primary manifestations) he also flew to Taktsang in Paro on a tigress surrounded by the flames of his wisdom. And it was this event that gave the world-famous Taktsang Monastery its colloquial moniker “Tiger’s Nest”.

Guru Rinpoche later visited Bhutan again, his third visit being during the reign of Muthri Tsenpo (764 – 817 CE), the son of Tibetan King Trisong Detsen. Since then, a host of enlightened beings have empowered the landscape with their holy presence and built Bhutan as a Buddhist kingdom which survives until today.

The Bhutanese landscape is intrinsically linked with Guru Rinpoche, an enlightened Indian tantric adept who visited the country thrice and blessed the land. Here we see a giant statue of the master in the Lhuentse district.

The Bhutanese Identity

By the 16^th century however, the kingdom had fallen into political disarray, with local chieftains controlling various territories and engaging in petty feuds. It was during this period that Bhutan’s complex history with Tibet began.

The arrival of Zhabdrung Ngawang Namgyal (1594-1651 CE) of the Drukpa Kagyu sect of Tibetan Buddhism was to change the fate of Bhutan forever. At just eight years old, Zhabdrung Ngawang Namgyal received the layman vows from Mipham Chogyal and was given the name Ngawang Namgyal. He went on to receive teachings from esteemed masters of the time, covering not only teachings from the Drukpa Kagyu lineage but also the Nyingma, Sakya, Gelug and other Kagyu traditions as well. He was also the abbot-prince of Ralung Monastery.

At the age of 12, Zhabdrung Ngawang Namgyal was recognized as the reincarnation of Kunkhyen Pema Karpo, the 4^th Gyalwang Drukpa, or supreme head of the Drukpa Kagyu lineage. The Gyalwang Drukpas are actually considered to be emanations of Chenrezig, the Buddha of Compassion. He was enthroned at Ralung Monastery at the age of 13 and received the name Drukpa Ngawang Tenzin Namgyal Jigme Drakpa.

Zhabdrung Ngawang Namgyal, the founder of Bhutan and the great master who spread the sacred Drukpa Kagyu lineage in the country.

However, Zhabdrung Ngawang Namgyal was not the only recognized reincarnation of Kunkhyen Pema Karpo. There was another candidate, known as Gyalwa Pagsam Wangpo, and this led to disharmony not only within the monastery but also within the Drukpa Kagyu tradition. Gyalwa Pagsam Wangpo eventually earned the favor of the King of Tsang and was enthroned as the 5^th Gyalwang Drukpa. Fearing persecution from the King of Tsang, Zhabdrung Ngawang Namgyal decided to flee Tibet.

Receiving signs from the Dharma Protector Yeshe Gonpo (the Wisdom Mahakala) in the form of a raven, Zhabdrung Ngawang Namgyal was directed south to Bhutan. Arriving in what is now Bumdeling in eastern Bhutan, in 1616, he established Cheri Monastery, also known as Chagri Dorjeden Monastery. Three years later, he entered solitary retreat in a cave near Cheri where he manifested tremendous spiritual realizations. At the age of 40, he received full monastic ordination.

After establishing Palpungthang Dewa Chenpo Dharma Gandro in 1637, Zhabdrung Ngawang Namgyal become an exalted leader, both spiritually and in secular terms. In fact, he successfully established a system of dzongs, or fortress monasteries, to protect the Bhutanese from marauding Tibetans bent on conquering new lands. The first of these, Simtokha Dzong, even housed a monastic body and administrative facilities. Combining civil, religious and defensive functions, it became the model for all later dzongs in Bhutan.

Simtokha Dzong in the present days

In establishing an order of Buddhist Sangha in Bhutan, Zhabdrung Ngawang Namgyal commenced the construction of many monasteries and when Punakha Dzong was completed in 1653 CE, two years after his passing, the Sangha were relocated there. It became the dratsang (central monastic body) for Bhutan, headed by the supreme abbot known as the Je Khenpo.

Realizing a need for the Bhutanese to preserve their own culture and identity embellished with the Buddhist religion, Zhabdrung Ngawang Namgyal created a spectrum of unique customs, traditions, ceremonies and rituals in a deliberate attempt to develop a distinctive Bhutanese identity that has since come to be beloved and celebrated by its people. This included not only the codification of the Drukpa Kagyu teachings into a distinctively Bhutanese system, but also the adoption of a national dress and the celebration of new festivals. It was through his foresight and immense efforts that the current nation of Bhutan as we know it was born. He also successfully built good relations with the neighboring kingdoms of Nepal, Cooch Behar and Ladakh, thus securing the Bhutanese kingdom’s status as a sovereign state.

Punakha Dzong

The Rise of Kings

By the late 1800s, as things would have it, Bhutan was once again in the throes of political turmoil although the positions created by Zhabdrung Ngawang Namgyal of Druk Desi (secular ruler) and Je Khenpo (spiritual leader) still had sway with the people. It was the shrewd 51^st desi, Jigme Namgyal who installed his 17-year-old son Ugyen Wangchuk as the penlop (governer) of Paro. This move was to change the history of Bhutan forever.

First King: Druk Gyalpo Ugyen Wangchuk

Druk Gyalpo Ugyen Wangchuk, the first king of Bhutan.

At the age of 20, Ugyen Wangchuk was also installed as the penlop of Trongsa, giving him more influence than the new desi. When fights broke out between various dzong leaders from around the country, he tried to mediate. However during the conflict, some of these leaders were either killed or they fled to Tibet. In the aftermath, Ugyen Wangchuk providentially emerged as the most powerful figure in the country.

With the death of the desi, Ugyen Wangchuk was elected the hereditary leader of Bhutan through a unanimous vote of Bhutan’s highest Buddhist lamas and secular chieftains. He was enthroned with the title Druk Gyalpo (Dragon King) on 17^th December 1907.

Second King: Druk Gyalpo Jigme Wangchuk

Druk Gyalpo Jigme Wangchuk, the second king of Bhutan.

Ugyen Wangchuk was succeeded by his 24-year-old son, Jigme Wangchuk, when he died in 1926. Though King Jigme Wangchuk reigned during the Second World War, Bhutan was unaffected due to its policy of isolationism. During this time, King Jigme Wangchuk successfully brought the entire country under his control through refining the nation’s administrative processes and economic systems.

In 1947, India gained independence from Britain and signed a landmark agreement with King Jigme Wangchuk. This treaty asserted Bhutan’s authority as a sovereign nation state and marked the beginning of very strong relations between the two countries. India also vowed never to interfere with Bhutan’s internal affairs, while Bhutan asked India to guide its external policies in order to build international relations.

Third King: Druk Gyalpo Jigme Dorji Wangchuk

Druk Gyalpo Jigme Dorji Wangchuk, the third king of Bhutan.

King Jigme Dorji Wangchuk succeeded his father to the throne of Bhutan in 1952. Having been educated in both India and England, he was a formidable statesman and spoke fluent Hindi, English and Tibetan as well as his native Bhutanese. In order to build closer relations with India, he invited the then-Prime Minister of India, Jawaharlal Nehru, and his daughter Indira Gandhi to Bhutan in 1958.

As the Chinese Cultural Revolution spread to Tibet in 1959, Jigme Dorji Wangchuk realized that the Bhutanese policy of isolationism was no longer appropriate in the 20^th century and he strove to make Bhutan a member of the larger world community. In 1961, he ended Bhutan’s self-imposed isolation and started a five-year program of development that propelled Bhutan into the modern world. In 1962, Bhutan joined the Colombo Plan, giving it access to technical assistance and training from other member countries throughout Southeast Asia. Improved relations with India also led to the financing of the Chhukha hydroelectric project in western Bhutan. In 1969, Bhutan joined the Universal Postal Union and became a member of the United Nations in 1971.

King Jigme Dorji Wangchuk’s achievements were also equally impressive on the home front. He established a High Court, created the Royal Bhutan Army and police forces, and abolished serfdom throughout the country. Another of his greatest achievements was the creation of the National Assembly known as the Tshogdu, and the implementation of a 12-volume code of law. All the while, the king emphasized the need to preserve Bhutanese culture and tradition.

Fourth King: Druk Gyalpo Jigme Singye Wangchuk

The fourth king of Bhutan, Druk Gyalpo Jigme Singye Wangchuk (right), crowning his son, Jigme Khesar Namgyal Wangchuk (left) as the fifth king of Bhutan.

King Jigme Singye Wangchuk assumed the throne at the age of 16 when his father passed away at the age of 44. Similar to his father, he received his education in both India and England. He also studied at the Ugyen Wangchuk Academy in Paro.

Continuing his father’s legacy, he dramatically advanced the modernization process in Bhutan. Making use of Bhutan’s three special circumstances – a small population, a large land mass, and the country’s rich natural resources – he strove to achieve economic self-reliance.

It was King Jigme Singye Wangchuk who implemented the now-famous philosophy of Gross National Happiness. Rather than just a measurement of a person’s individual happiness, this philosophy encompasses criteria to measure development projects and progress in terms related to the greater good of society at large. This in turn feeds back into an individual’s sustainable level of happiness.

He was also the first king to invite foreign press to the country’s capital, Thimphu. A total of 287 guests were invited and many new facilities such as hotels were built to accommodate them. These hotels have since become the basis for the development of tourism in Bhutan, which is one of the industries the country relies on to sustain its economy.

King Jigme Singye Wangchuk was instrumental in improving health care, rural development, education and communications. He was also the mastermind behind Bhutan’s policy of environmental conservation, which stresses ecological considerations above commercial interests. He also strengthened the modernization process through six development goals: sustainability; self-reliance; people’s participation and decentralization; human resource development; regionally balanced development; and the efficiency and development of the private sector.

In 2005, the then 49-year-old king announced that he would abdicate the throne in favor of his son, the Crown Prince Jigme Khesar Namgyal Wangchuk, and facilitated the transition of the country from an absolute monarchy to a democratic constitutional monarchy in 2008.

Fifth King: Druk Gyalpo Jigme Khesar Namgyal Wangchuk

Druk Gyalpo Jigme Khesar Namgyal Wangchuk, the fifth king of Bhutan

King Jigme Khesar Namgyal Wangchuk became king on 9^th December 2006 and was enthroned on 6^th November 2008. Apart from being educated in Bhutan, India and England, he also studied in the USA. He is well-known for his efforts to democratize Bhutan, improve diplomatic relations with foreign nations such as India, Thailand, Japan and Singapore; improve education; and land reforms.

His marriage to Queen Jetsun Pema and the arrival of their son was greatly anticipated by the people of Bhutan who affectionately call him “The People’s King”. His works are leading Bhutan into the modern world, carrying on the legacy of previous kings, all the while retaining Bhutan’s unique culture.

Bhutan’s Tibetan Trouble

Bhutan has a long and complex history with Tibet. As both countries are Buddhist, and as the form of Buddhism practiced in Bhutan has its origins in Tibet, one would assume that the two countries have maintained close cultural and political ties. Both countries even rely on the same writing script that was developed by the great Tibetan translator Thonmi Sambhota.

In theory therefore, the two nation states should get along well with each other. In practice however, Tibetans have been creating problems for Bhutan for a very long time. Since the time of Zhabdrung Ngawang Namgyal’s settling in Bhutan, the Tibetan leadership have repeatedly tried to take over the country for themselves. This repressive attitude continues even into the modern era — the Central Tibetan Administration’s (“CTA”; Tibetan leadership located in Dharamsala, North India) actions over the last 60 years have been nothing but hostile.

Gyalo Thondup, brother of His Holiness the 14th Dalai Lama. He was one of the alleged masterminds behind the assassination attempt on the crown prince of Bhutan.

In 1979, the Bhutanese government issued the Tibetans in their country with an ultimatum: become Bhutanese citizens or go back to China. This ensued after tensions between Tibetans, who were kindly granted refuge by the Bhutanese government, and the local Bhutanese population escalated. Not only did the Tibetans refuse to assimilate into Bhutanese culture but in 1974, a day before the coronation of the young King Jigme Singye Wangchuk, a Tibetan plot to murder the then 18-year-old crown prince was uncovered by the Bhutanese government.

30 Tibetans were arrested and accused of conspiring to assassinate the young king. The group of conspirators, though led by a Bhutanese deputy home minister, was largely made up of Tibetans. This included Gyalo Thondup, the brother of His Holiness the Dalai Lama, and the Dalai Lama’s representative in Thimpu, Bhutan’s capital city. Amongst the others involved was a “Tibetan woman who once used to enjoy considerable influence and privilege in Bhutan”.

The Tibetan Woman

This “Tibetan woman” was a controversial figure known as Yangki. She was the mistress of King Jigme Dorji Wangchuk, the third king of Bhutan. Yangki’s family had no social status or political power before she became the king’s mistress, but as her influence grew, so did the power of her family. Professor Leo Rose of Cornell University describes the machinations of Yangki and her family in his work The Politics of Bhutan, published in 1977. His research makes it clear that Yangki had been involved in more than one political assassination plot. The disposal of certain key figures in the upper echelons of Bhutanese society was her way of consolidating power and moving up the power ladder.

Yangki and Kanaibhu, her father, were the masterminds behind the assassination of Lochen Jigme Dorji, the then-prime minister and close confidant of the king. They had become convinced that the prime minister was trying to murder the king. Since they were solely dependent on the king for economic and social prosperity, they decided the prime minister had to be done away with, lest his plan to kill the king was successful. Kanaibhu even supplied the gun that the assassin used to kill the prime minister.

Queen Ashi Kesang Choden Wangchuk and the 3rd king of Bhutan, Jigme Dorji Wangchuk.

As it turned out, their reasoning was nothing more than their self-centered need to retain power. Suffice to say, the king was furious and ordered the elimination of both Yangki and her father. They were saved at the last minute when the queen, Ashi Kesang Choden Wangchuk interceded. The queen was a paragon of compassion; although she knew she was sparing the life of her husband’s mistress, she was still moved to do so. Eventually, cover-up stories were spread to hide Yangki’s involvement in the assassination as it was commonly known that she was the king’s mistress.

Yangki and Kanaibhu were secretly imprisoned for their part in the assassination, but were later released and reinstated to their eminent positions within the Bhutanese elite. By the time of the king’s passing, Yangki had borne the monarch four children but they were never legitimized or considered to be in the line of succession for the throne. Shortly before his death, King Jigme Dorji Wangchuk himself dictated a letter to the crown-prince, countersigned by some of the top Bhutanese government officials. In it, the king made it clear that he regretted his relationship with Yangki, and that her children should never be considered royalty:

“In my life time I have committed a very big blunder by having an affair with Yangki. Being young, I stayed with her a few times and before I could keep the affair within limits, not one or two but four children were born, so I could not sever my connection with her. Kesang Wangchuk is completely in the right. She was consecrated with me in the Tashi Ngasol ceremony as my true Queen, and as such children born from her are the legitimate princes and princesses. In the case of Yangki, she is only a girlfriend and not a legitimate wife, and as such children born from her cannot be considered royal children but are to be considered as illegitimate children.

You should never give any Government service and status to Yangki’s children. If you grant them status, it will create problems for you. It will be enough to treat them like other Bhutanese subjects.

I have given them adequate wealth, so they should not face any hardship. In case they do face hardships, maybe you will help them.

In case I die, let them stay outside the country for a few years; after that do as you deem necessary. The reason why I am saying all this is for your own benefit.”

~ Jigme

Despite the king’s efforts to make the best of a bad situation and provide for his children born out of wedlock, Yangki, her father and their Tibetan cohorts had other ideas.

The Failed Assassination

King Jigme Dorji Wangchuk passed away in 1972 but it was not until 1974 that his heir, Prince Jigme Singye Wangchuk, was to be crowned the king of Bhutan. Following the insidious plot hatched by Gyalo Thondup, the Tibetans set out to murder Prince Jigme Singye Wangchuk and burn down not only the royal palace but also Bhutan’s administrative headquarters. They even managed to smuggle more than 12 trucks of weaponry into the country.

During the ensuring panic and pandemonium, the conspirators planned to install one of Yangki’s illegitimate male children as the monarch, and the group of Tibetans behind the coup would have moved into positions of authority. If the plot had been successful, Bhutan would have come under the control of this group and indirectly, the Tibetan leadership. However, a secret meeting of the Bhutanese National Assembly took steps against the conspirators and with the help of Indian intelligence agencies, the plot was foiled. Yangki fled to India with her family where she settled and lived in exile. Other members of the Tibetan cohort were arrested by the authorities, tried and convicted for their involvement. Prince Jigme Singye Wangchuk went on to become the king.

Map of Bhutan, Nepal and India. Click to enlarge.

To prevent such a situation from arising again, the Bhutanese government had to act appropriately. The government knew that if Tibetans were left to their own devices and were allowed to remain without integrating into Bhutanese society, Tibetans would:

• Continue to retain their Tibetan identity. This separation from the Bhutanese population would give rise to increased resentment on both sides. The Bhutanese would resent the Tibetans for being refugees, while the Tibetans would presumably make further attempts to take over the country, egged on by the Tibetan leadership who desperately sought a land they could rule.
• Continue to protest for the ‘Tibetan cause’. This would not only disrupt the peace in Bhutan, but would hinder its move towards modernization and jeopardize future relations with foreign powers.

An archived news article published in The New York Times about the plot to assassinate Jigme Singye Wangchuk before his coronation as the king of Bhutan. Source: https://www.nytimes.com/1974/
06/02/archives/bhutan-reports-plot-to-kill-king-regime-accuses-tibetans-on-eve-of.html.

Shockingly, the CTA opposed the Bhutanese government’s 1979 ultimatum. Instead of securing their people’s future as legitimate citizens of a nation state, with all the benefits it provides, they chose to keep the 6,300 Tibetans within Bhutan’s borders as refugees. Bhutan even accused CTA officials of creating difficulties for the Tibetan refugees, although the Tibetans living in Bhutan had already accepted that Bhutan was the country of their future.

Despite the CTA’s objections, 2,300 Tibetans decided to become Bhutanese citizens, swearing allegiance to the king, and integrating into the country’s society. They became full citizens with all the rights accorded to them by law. The remainder resettled in India, where they continued to live under the yoke of the CTA, although some later chose to move to Europe and North America.

Since that time, Bhutan has remained quiet on the issue of the Tibetans, obviously scarred from the devious plot to overthrow the Bhutanese monarchy and plunge the country into chaos. But what does this incident tell us about how the Bhutanese government thinks about the Tibetans?

• The Bhutanese government was not prejudiced against Tibetans. They simply wanted them to integrate into Bhutanese society for the sake of harmony and peace. Not only that, but the Tibetans would have access to all the legal rights, services, and the economic potential that every Bhutanese citizen has.
• They wanted to avoid disagreements and struggles with China, something that both Nepal and India had to deal with in the succeeding years. Once the ‘Tibetan refugee’ situation was removed, the Bhutanese could remain focused on developing their country rather than worrying about international relations.
• They wanted to ensure that Tibetans who remained in Bhutan became contributing members of the country’s Gross National Happiness philosophy rather than relying on hand-outs.

Despite the CTA being exposed for trying to assassinate the country’s beloved future monarch, Bhutan never retaliated. Instead it took a compassionate stance towards the Tibetans, understanding that harmony could never be achieved by keeping the Tibetans as refugees. This was a lesson that the likes of Nepal and India did not learn, and are suffering for now.

It is unfortunate that the CTA have a track record of making the lives of Tibetans difficult no matter where in the world they are. Just as Bhutan accused the CTA of creating issues where there were none to begin with, the CTA is also known to ostracize, discriminate and actively persecute whole swathes of their own society, from the Jonangpas to Dorje Shugden practitioners.

In keeping their people divided and in constant need of support, the CTA have crippled the Tibetan society in-exile. The CTA has failed to provide the Tibetans with a secure future and if the CTA continues down this path, Bhutan will not be the last nation state to remove them from their borders. One day, as countries seek to integrate the Tibetans rather than keep them as refugees, the Tibetan culture and heritage outside the Tibet Autonomous Region of China will cease to exist forever.

Bhutan and Dorje Shugden

The 4th Zhabdrung Rinpoche Jigme Norbu was an ardent practitioner of Guru Rinpoche and Dorje Shugden.

Unbeknownst to many Tibetan Buddhist practitioners, Buddhism in Bhutan has a long and established link to the practice of the enlightened Dharma Protector Dorje Shugden. To understand the tremendous impact of this relationship, one must trace the annals of history back to the time of Bhutan’s legendary founder, Zhabdrung Ngawang Namgyal.

Zhabdrung Ngawang Namgyal was the first in a successive line of reincarnations that spread the Drukpa Kagyu tradition in Bhutan and secured the country as an independent nation state. He was not only the reincarnation of Kunkhyen Pema Karpo, the 4^th Gyalwang Drukpa, and therefore an emanation of Chenrezig; but he was also the figure who effectively ensured Bhutan’s independence and defended it against waves of attacks from Mongolian and Tibetan invaders during the time of the 5^th Dalai Lama. After his passing, three of his reincarnations were identified, each representing emanations of his body, speech and mind. However, only one of the three i.e. the mind emanation was enthroned as his successor and was named the 1^st Zhabdrung Rinpoche.

The First Zhabdrung Rinpoche: Jigme Drakpa I

Jigme Drakpa was born in 1724 in the mountain ranges of Yoru, Tibet. He was enthroned at the age of 23 and became a fully ordained monk. At the age of 25, he entered a three-year retreat at Cheri Monastery, following the Kagyu tradition. Engaging in both the generation and completion stages of Highest Yoga Tantra, he gained many spiritual attainments and dedicated his life to serving sentient beings and spreading the Buddhist doctrine. However, his deeds led others to become envious. He was poisoned and subsequently passed away in 1761.

The Second Zhabdrung Rinpoche: Chokyi Gyeltsen

Born in 1762, Chokyi Gyeltsen was enthroned at a young age. Receiving both novice and full monastic ordination, he had not yet completed his studies when again jealousy overtook the minds of others. He was poisoned and passed away in 1788. He was just 27 years old at the time.

The Third Zhabdrung Rinpoche: Jigme Drakpa II

Jigme Drakpa II was born in Bumdeling, Bhutan in 1791. He was enthroned at a young age, and began his study of the monastic codes of conduct as well as sutra and tantra. He also received teachings on the generation and completion stages of Highest Yoga Tantra. While at Talo Sangak Choling Monastery, he expanded the main prayer hall and later took responsibility for the entire institution. He is also noted to have invited a Dharma Protector from Samye Monastery in Tibet, and built a chapel for the Protector.

When he was just 20, he assumed both spiritual and secular responsibility for the country. However, those with untoward intent fostered problems between him and another of Zhabdrung Ngawang Namgyal’s reincarnations who was identified as the speech emanation. Manifesting great disappointment, he resigned from his position as the country’s leader only a year after he had assumed power. He spent the rest of his life in the monastery, practicing and meditating. He passed away in 1830.

The Fourth Zhabdrung Rinpoche: Jigme Norbu

The fourth of the Zhabdrung mind incarnations was Zhabdrung Jigme Norbu (1831-1861 CE). He was born into the respected family line of the renowned Bhutanese Nyingma tertön (discoverer of hidden Buddhist teachings) Pemalingpa (1450-1521 CE).

The 4th Zhabdrung Rinpoche Jigme Norbu. Click on image to enlarge.

Zhabdrung Jigme Norbu received his education from many of the Je Khenpos or supreme heads of Buddhism within Bhutan. These included Sherab Gyeltsen (the 25^th Je Khenpo), Padma Zangpo (the 27^th/29^th Je Khenpo), Jampel Gyatso (the 30^th Je Khenpo), and Yonten Gyeltsen (the 31^st Je Khenpo).

After being positively identified as the reincarnation of the 3^rd Zhabdrung Rinpoche, Zhabdrung Jigme Norbu was enthroned as the 4^th mind emanation of Zhabdrung Ngawang Namgyal. He was also enthroned as the desi, the secular ruler of the country. Not wanting to remain a monk, he took on a consort named Dechen Tsomo in order to practice advanced Mahamudra meditation.

It was with his consort that he fathered a daughter named Rinchen Tsomo. This did not sit well with the elite of Bhutanese society of the time. Combined with false allegations of his involvement in a failed political coup, he decided to resign from his positions in 1852. He then left his monastic seat of Talo Sangak Choling and travelled to Tibet for some time. Later, he returned to Gorina Monastery in Bhutan, which was originally founded by one of his teachers, Sherab Gyeltsen, and entered clear light at the age of 31.

Zhabdrung Jigme Norbu wrote many texts throughout his life. A compilation of these works, titled ‘The Collected Works of the Fourth Zhabdrung Tulku of Bhutan, Jigme Norbu (1831-1861)‘ was published by the National Library of Bhutan in 1984. Contained within this compilation are various rituals to powerful and important Dharma Protectors such as invocation liturgies, torma offerings and verses of praise to Mahakala, Tsering Chenga, Shingkongma, Palden Lhamo, Tsiu Marpo, Rahula and Dorje Shugden.

A Closer Look at Zhabdrung Jigme Norbu’s Dorje Shugden Texts

Upon closer examination, Zhabdrung Jigme Norbu’s Collected Works contain numerous mentions of Dorje Shugden throughout. Specific sections are even dedicated to this enlightened Dharma Protector. For instance, in Volume ‘NA’ of his collected works, which is a 50-page Request for Fulfilment of Activities to All Protectors, Dorje Shugden is mentioned repeatedly, alongside the other Protectors listed above.

Volume NA of Zhabdrung Jigme Norbu’s Collected Works. Click to enlarge.

The prayer begins with mentions of Guru Rinpoche in the form of Pema Totreng or the “Powerful Lotus Garland of Skulls”. This form of Guru Rinpoche was particularly favored by the tertön Pemalingpa and his followers.

Zhabdrung Jigme Norbu composed this text when he was just 27 years old, at the monastery of Ngenlung Sangwa Chenpo Zhelmey Khang. According to the colophon, the author’s name is given as Chime Wangchuk, which is one of Zhabdrung Jigme Norbu’s many known aliases.

According to the colophon, the author of the first part of the prayer is Chime Wangchuk, a known alias of Zhabdrung Jigme Norbu. Click to enlarge.

The next part of this work is a daily torma offering ritual to various Dharma Protectors including Dorje Shugden. The authorship of this ritual is also attributed to Zhabdrung Jigme Norbu under the alias Dorje Chechog Dupa Tsel, who composed it after he was requested to do so by the ever-faithful Dagmo Kelsang Karma Tsomo.

The colophon indicates that the author of the daily torma offering ritual is Dorje Chechog Dupa Tsel, another of Zhabdrung Jigme Norbu’s known aliases. Click to enlarge.

A comprehensive list of Zhabdrung Jigme Norbu’s many aliases, as compiled by the Buddhist Digital Resource Center, can be seen below. The Buddhist Digital Resource Center is a reputable US-based non-profit organization that seeks out, preserves, and disseminates Buddhist literature.

A comprehensive list of Zhabdrung Jigme Norbu’s many aliases from the Buddhist Digital Resource Center.

Dorje Shugden’s importance to Zhabdrung Jigme Norbu is most clearly evidenced in Volume “PHA” of his Collected Works, which is a collection of fulfillment rituals to all protectors known as Pawo Jiglu. An entire section of this volume (21 pages in total) is dedicated solely to Dorje Shugden, and includes his visualization, invocation, offerings, torma offerings, praise, fulfilment offering, confessional and enthronement prayers.

Volume PHA of Zhabdrung Jigme Norbu’s Collected Works. Click to enlarge.

It is important to note Zhabdrung Jigme Norbu’s assertion within Volume PHA that Dorje Shugden is the collection of all the Buddhas’ power. This can be seen in the first line of his praise and it references Dorje Shugden’s unmistaken enlightened nature.

Another important point of note is that throughout the ritual, there are numerous examples of Dorje Shugden’s intricate connection and association with Guru Rinpoche. This is not commonly found in other ritual texts. For example, a confessional verse reads:

“Ordered to protect the essential doctrine
By Padma Wang and Jamyang father and sons
Heruka and Vajrakapalamalin [Guru Rinpoche],
Dorje Shugden and retinue consider me.”

The original Tibetan verse can be viewed here. Click to enlarge.

In another verse within the enthronement prayer, Zhabdrung Jigme Norbu writes:

“Fully empowered and Vajra-sealed
By deathless Vidyadhara Vajrakapalamalin
[Guru Rinpoche Pema Totreng]
To protect the general and specific doctrine,
I enthrone you as the Great King of Dharma Protectors.“

The original Tibetan verse can be viewed here. Click to enlarge.

The original Tibetan verse can be viewed here. Click to enlarge.

In view of the unique manner in which Zhabdrung Jigme Norbu combines praises and petitions to both Guru Rinpoche and Dorje Shugden within the same ritual text and even within the same verse, it is highly likely that Dorje Shugden was not only a Protector of Zhabdrung Jigme Norbu, but also one who has a special connection to all the people of Bhutan.

Downloads

• Click here to download Volume NA.
• Click here to download Volume PHA.
• Click here to download Zhabdrung Jigme Norbu’s collected works.

Drukpa Kunley

Zhabdrung Jigme Norbu’s writings on Dorje Shugden have many similarities with those of the 17^th century Bhutanese Drukpa Kagyu master, Drubwang Dreuley Tenzin Zangpo, who is also known to have propitiated Dorje Shugden. Drubwang Tenzin Zangpo is considered to be the third reincarnation of Drukpa Kunley, the Bhutanese mahasiddha.

Known and loved all over Bhutan for his outlandish mahasiddha behavior and magnificent spiritual attainments, Drukpa Kunley led a very interesting life. He was one of the Nyönpas (“madmen”), a group of spiritual masters who, on an outward level, appeared to be behaving completely in opposition to the Buddhist teachings, but inwardly had great spiritual attainments. Their behavior included eating meat, drinking alcohol, singing, dancing, and engaging in sexual activity.

A painting of Drukpa Kunley

Drukpa Kunley was born in 1455 and was the great grandson of Yeshe Rinchen, a known emanation of Manjushri. From a young age, he showed signs of renunciation and took ordination, receiving the name Kunga Legpa. Around the age of seven, his father, Nangso Rinchen Zangpo, was murdered due to conflict with his paternal uncle. He spent the next six years of his life as a servant. During this time, he realized that if he did not practice the Dharma, his life would be wasted. And so he travelled to U province, giving away his worldly possessions which included a rosary made of 50 pieces of amber, a turquoise earring and a yellow ochre horse.

Arriving at Ralung Monastery, he stayed there for a short while, receiving his main teachings from his root teacher Lhatsun Kunga Chogyam. These included teachings on the body’s energy channels, the Nyingpo Kor, and grammar. He also received teachings on tummo (inner heat meditation) and Mahamudra (Great Seal meditation). He received layman’s vows and novice monastic ordination from Nenying Choje and full ordination from Zhalu Khyen Rabpa. He also received the complete teachings of the Buddha from various erudite Rimé masters such as Kungpo Sangye.

Ralung Monastery

Having attained complete realization of both the sutra and tantra paths within Buddhism, Drukpa Kunley understood that self-liberation, bodhicitta and samaya (spiritual commitment) vows are all contained within the tantric vows, so he returned his monastic vows to the Three Jewels. He had come to the understanding that protecting the mind was more important than outward appearances. It was from then on that the great master manifested the behavior of a madman. Even so, he was extremely compassionate, providing people with whatever they needed, from water and wealth to teaching the Dharma.

One interesting tale recounts his meeting with two other “madmen”, known as the madman Heruka of Tsang (Tsangnyon Heruka) and the madman Kunga Zangpo of U (Unyon Kunga Zangpo). All three happened to meet each other and travelled to Tsari, southeast of Lhasa. Deciding to leave something behind for faith to arise in the minds of future disciples, Tsangnyon Heruka left his footprint in a stone and Unyon Kunga Zangpo left his handprint. Drukpa Kunley however exclaimed that leaving a print in a stone was as easy as leaving a print in the mud for him, and he declared that even his dog could do it. Drukpa Kunley then caught a dog and placed its paw on the stone, where it left an impression.

Drukpa Kunley or Kunga Legpa

Drukpa Kunley also studied under the master Pemalingpa who, as we saw earlier, was the forefather of Zhabdrung Jigme Norbu. Drukpa Kunley’s outrageous behavior is said to have shocked people out of their preconceived notions and misconceptions about not only secular life, but on a higher level, spirituality too.

Drukpa Kunley’s impact on Bhutanese culture cannot be underestimated. He is still honored in religious murals, rituals, and artwork throughout the country. Known as the ‘Madman of the Dragon Lineage’, his legacy lies in his crazy methods of bringing people to enlightenment. Another of his epithets is the ‘Saint of 5,000 Women’, since most of his disciples were female. His strange behavior however was moist with Buddhist teachings.

One story recounts the importance of holding vows. Upon entering a monastery, he emitted a beautiful fragrance while walking past some young monks. As he approached the older monks however, he farted, emitting a foul odor. When confronted, he told the older monks that what they smelled was a reflection of how well or badly they were holding their morality and vows.

The divine madman, Drukpa Kunley. Click to enlarge.

Drukpa Kunley is also known for his unconventional methods of teaching people about desire and attachment. There are numerous accounts of how he would lay down naked in the middle of the road with his private parts exposed and erect. Nuns would walk past him, at first showing how shocked they were, but then coming closer and talking amongst themselves. When asked why he was doing this, he would reply that he was not doing anything at all, and that it was the nuns who were making a spectacle of him. He would then proceed to grant them profound teachings about desire, attachment and how to overcome them.

Towards the end of his life, Drukpa Kunley was invited to Nangkatser. There, he realised he would pass away soon after a rainbow appeared and shone onto his right foot. So, he travelled to where his son, Zhingkyong Drukdrak was staying. He passed away at Thodlung Lampar Monastery and his body was cremated. Incredible images of deities and numerous relics were found in the ashes of his funeral pyre, and were later installed in a silver reliquary stupa.

During his lifetime, Drukpa Kunley served as the abbot of Nyel Dreuley Gon for a brief span of time. This small Drukpa Kagyu monastery was to become the seat of his incarnations, known as the Dreuley Tulkus. Drukpa Kunley was considered the first of his incarnation lineage and his second incarnation was known as Drubtho Rinpoche.

Drubwang Tenzin Zangpo

Drubwang Dreuley Ngawang Tenzin Zangpo was recognised as the third Dreuley Tulku by his root-teacher, Gyalwang Pagsam Wangpo. He was born into a servant family and showed signs of being spiritually attained, such as hooking a leg of lamb onto the rays of the sun.

From a young age, Drubwang Tenzin Zangpo was known to be very humble and held his vows strongly. He was a great meditator and became a well-known religious figure throughout the land. He is particularly noted to have received the initiation of Palden Lhamo and teachings on Mahamudra. He is also remembered for his memorization of the Abbreviated Kalachakra Tantra.

One of his later incarnations, the 5^th Dreuley Tulku, Drubwang Kunga Mingyur Dorje composed a prayer in which he praised the incomparable qualities of Drubwang Tenzin Zangpo:

“With his excellent compassion, he performed limitless deeds for the benefit of others,
Skilled in teaching Dharma to those of different propensities,
Teaching the definitive nectar to develop beings’ full understanding of enlightenment,
To the great saffron-clad monk, I make requests.”

It was this incarnation of the Dreuley lineage who began Bhutan’s close connection with Dorje Shugden. The great Gelugpa master Serkong Dorje Chang wrote that one of the earliest and most significant Dorje Shugden ritual texts, known as Petition to Dorje Shugden Tsel: Granting all Desired Activities was most likely co-composed by Drubwang Tenzin Zangpo and Morchen Kunga Lhundrub, a Sakya master. This work was so significant that Serkong Dorje Chang incorporated it into his own writings. It was also included in the extensive catalogue of Dorje Shugden texts compiled by the Mongolian master Lobsang Tamdin.

The Dorje Shugden prayer composed by Drubwang Tenzin Zangpo can be found in Volume KA of the Dorje Shugden bebum. Click to enlarge.

The colophon lists the authors of this Dorje Shugden text as Dreuley (the Drukpa Kagyu master Drubwang Tenzin Zangpo) and Morchen (the Sakya master Morchen Kunga Lhundrub). Click to enlarge.

Both Drubwang Tenzin Zangpo and Morchen Kunga Lhundrub are named in the colophon of the text as ‘Dreuley’ and ‘Morchen’ respectively. Serkong Dorje Chang further states that Drubwang Tenzin Zangpo authored the upper portion of the text while Morchen Kunga Lhudrub authored the lower portion. This text also appears in the Dorje Shugden bebum compiled by H.E. Guru Deva Rinpoche.

Like many other masters who composed texts to this enlightened Dharma Protector, Drubwang Tenzin Zangpo wrote reverentially of Dorje Shugden, with clear allusions to his enlightened nature. For instance, he writes:

“As such appears in the middle of open, wide space from the syllable tsa the King of Dharma, the lord of the powerful and magical, Dorje Shugden.”

The original Tibetan verse can be viewed here. Click to enlarge.

The original Tibetan verse can be viewed here. Click to enlarge.

And,

“Kye! Fast and powerful protector of the Buddhadharma
Overwhelmingly frightful body mandala,
Like the sun illuminating a coral mountain,
Blazing glory clothed as a renunciate,
With one face both wrathful and virtuous.”

The original Tibetan verse can be viewed here. Click to enlarge.

It is also known that Zhabdrung Jigme Norbu based his own Dorje Shugden compositions on that authored by Drubwang Tenzin Zangpo. Thus, it is logical to deduce that prayer texts to Dorje Shugden were easily available, indicative of the fact that his practice was once popular in Bhutan.

Downloads

• Click here to download Drubwang Tenzin Zangpo’s Dorje Shugden text.

Non-Sectarian Nature

In the present environment where divisions and schism based on religion are becoming pervasive, it is vital that we take special note of past Buddhist masters’ inclusiveness in their approach to practices and practitioners of other traditions.

Today, some people attempt to claim that Dorje Shugden is a sectarian Gelugpa protector, only practiced by a handful of Tibetan Buddhists. His practice is mistakenly labelled as wrong and not something we should engage in, but these people are ignoring historical facts – Dorje Shugden was practiced first in the Sakya tradition and, as we have seen, he was practiced in the Kagyu tradition too. Furthermore, his practice even spread to Bhutan centuries ago.

Zhabdrung Jigme Norbu was a Drukpa Kagyu master, but respected the Nyingma tradition and also propitiated Dorje Shugden. His view of Dorje Shugden’s nature is made clear in his reference to the Protector as being the “embodiment of all the Buddha’s power”. Only an enlightened being can be worthy of such a title, so it is an indication that Dorje Shugden is in fact an enlightened being, contrary to what others, including the Tibetan leadership would have you believe.

Dorje Shugden Tanag (Dorje Shugden on a Black Horse) originating from the Sakya tradition of Tibetan Buddhism

Hailing from such an important and revered incarnation lineage, it is impossible to believe that Zhabdrung Jigme Norbu would make a blunder in identifying Dorje Shugden as an enlightened being. To say so would effectively nullify the entire lineage of Zhabdrung incarnations since that time, and even call into question the spiritual authority of his first incarnation, Zhabdrung Ngawang Namgyal. Coupled with the fact that the Zhabdrung incarnations are believed to be emanations of Chenrezig, if one were to say that Zhabdrung Jigme Norbu was mistaken, it would be tantamount to claiming Chenrezig himself is wrong. Furthermore, since the Tibetan leadership are fond of declaring that the Dalai Lama cannot be wrong because he is an emanation of Chenrezig, surely the Bhutanese leadership should similarly back up Zhabdrung Jigme Norbu’s praise of Dorje Shugden as an enlightened Protector since he too is also an emanation of Chenrezig?

More than that however, Zhabdrung Jigme Norbu’s and Drubwang Tenzin Zangpo’s texts prove that Dorje Shugden is not a sectarian deity that protects only Gelug practitioners. Both Zhabdrung Jigme Norbu and Drubwang Tenzin Zangpo belonged to the Drukpa Kagyu lineage, which had by then incorporated Nyingma practices into their tradition. On the other hand, Morchen Kunga Lhundrub belonged to the Sakya tradition, which has a long history of Shugden propitiation. For such masters to compose texts to Dorje Shugden shows without question that Dorje Shugden practice can benefit anyone, regardless of what sect they belong to. Add to this the fact that Dagmo Kelsang Karma Tsomo, an ordinary practitioner, petitioned Zhabdrung Jigme Norbu to compose a daily torma offering which included Dorje Shugden is clear evidence of Dorje Shugden’s practice having once been popular in Bhutan.

Dorje Shugden, one of the Three Kings (Gyalpo Sum), is part of the Sakya pantheon of Dharma Protectors.

The Tibetan leadership regularly try to pass off lies and warped logic as truth. However, this is not unexpected from an autocratic regime that is only pretending to be a democracy. What is strange however is the unfortunate fact that Bhutan, a real democratic nation also banned the practice of Dorje Shugden, even though the country has such an intimate link to it.

The truth of the matter becomes clear when we understand Bhutan’s troublesome history with the Tibetan leadership. Nothing good has ever come from having any association with the Tibetan leadership and Bhutan is no exception. First it was the endless plots of the Tibetan government to get the better of Bhutan, then the assassination attempt on the life of Prince Jigme Singye Wangchuk. Thus, the Dorje Shugden practice may very well have been an attrition of the Bhutanese leadership’s loathing and fear of the Tibetan government, within whose ranks the practice of Dorje Shugden was once very common.

The Tibetan leadership’s wrongful segregation and discrimination of their own people based on their religious choices (Dorje Shugden practice) for political reasons would not have gone un-noticed by Bhutan’s leaders. So perhaps in order to prevent the Tibetan leadership from spreading the conflict into their borders, the Bhutanese government decided to take an unfortunate pre-emptive measure and banned Dorje Shugden before it became a trigger for division, infighting and strife to creep into Bhutan. Looking at the state of the Tibetan community, who could blame the Bhutanese government? But in doing so, they sacrificed an important component of Bhutanese history and part of their spiritual heritage.

A Real Buddhist Democracy

Comparing historical Bhutan with its modern version makes a few things very clear. Chiefly, it is thanks to the forward-thinking policies of their broadminded monarchy that Bhutan has managed to retain its unique identity, marrying 21^st century technological advancements with ancient Buddhist values as well as a practical appreciation for nature. This open-minded thinking has filtered down to every sector of Bhutanese society, allowing Bhutan and its people to decide for themselves what works best for them, at their own pace.

The 5th Druk Gyalpo His Majesty Jigme Khesar Namgyal Wangchuk and the current 70th Je Khenpo Tulku Jigme Choedra. The position of the Je Khenpos was created by none other than Zhabdrung Ngawang Namgyal.

Thus, we see in Bhutan today a model of what a successful Buddhist democracy truly looks like, where religious principles are an intrinsic part of everyday life for both ordinary citizens as well as the government. These Buddhist principles are applied to better the Bhutanese people’s lives instead of being used to manipulate them, as we see the Tibetan leadership do as a matter of habit. In this way, Bhutan has found a gentle and yet sure method of upholding and preserving its traditions. Unfortunately, due to the machinations of the Tibetan leadership in wanting to meddle in Bhutan’s affairs, the practice of Dorje Shugden was banned, denying everyday citizens their right and heritage to the practice.

ARTICLE 7 FUNDAMENTAL RIGHTS: A Bhutanese citizen shall have the right to freedom of thought, conscience and religion. No person shall be compelled to belong to another faith by means of coercion or inducement… No one shall be discriminated against on the grounds of race, sex, language, religion, politics, or other status. Source: The Constitution of the Kingdom of Bhutan, nationalcouncil.bt

Both the Bhutanese and the Tibetan people once practiced Dorje Shugden. And both the Tibetan and Bhutanese governments banned the practice of Dorje Shugden for different reasons. And yet we see very different outcomes. The Tibetan leadership blamed Dorje Shugden for their political failures and the loss of the Tibetan nation. If the Tibetan people’s problems were truly related to Dorje Shugden, then the Tibetan leadership is still no better off after having institutionalized a prohibition against the protector practice. Clearly it has nothing to do with a deity but very much to do with the attitude and caliber of the Tibetan leadership.

An official statement banning Dorje Shugden’s practice in Bhutan, as issued by the 70th Je Khenpo. Click to enlarge.

The Bhutanese spiritual leadership banned Dorje Shugden too but the country prospered before the ban and continued to do so after. Again, it is clear that the fortune of the nation has nothing to do with Dorje Shugden or indeed any deity. Therefore, it is a shame that the Bhutanese people are still denied the Dorje Shugden practice, a very important aspect of their Buddhist heritage bestowed upon them by the holy line of the Zhabdrung Rinpoches.

The Bhutanese leadership have come a long way and must by now have the maturity to separate religion from politics and also the confidence to be a proper democratic state that allows its people to practice his or her faith openly, freely and without fear, even if they decide to resurrect the practice of Dorje Shugden which the 4^th Zhabdrung Rinpoche Jigme Norbu and Drubwang Tenzin Zangpo hailed. This is especially important given the fact that Dorje Shugden is a proven and indivisible part of their history.

Hopefully the Bhutanese nation will lead the way again and lean away from the medieval attitudes of the Tibetan government that have proven time and again to be the cause of much failure and grief to the people. Indeed, there are many lessons that the Tibetan leadership can learn from this mountainous Land of the Thunder Dragon and if Bhutan’s history is anything to go by, then one thing is for sure – the world has not heard the last of the dragon’s roar, nor the beautiful chant of Dorje Shugden prayers.

Addendum

The current incarnation of Zhabdrung Ngawang Namgyal known as the 10th Zhabdrung Jigdrel Ngawang Namgyal was placed under unwarranted house arrest by the Bhutanese government as a young child. This news even appeared on the Buddhist Channel website. Click on the image below to read more.

Click to enlarge. (Source: http://www.buddhistchannel.tv/index.php?id=40,3674,0,0,1,0#.WyK4w1Uzayp)

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.

By: Karma Rigzin

On 5^th November 1981, His Holiness the 16^th Gyalwa Karmapa passed away. No one could have anticipated the controversy that would ensue in the coming decades. The recognition of his reincarnation, the 17^th Karmapa, has since become one of the most controversial topics to rock the Tibetan community and thanks to the meddling of the Tibetan government, it remains an issue that drives a wedge between practitioners of the Karma Kagyu tradition.

At the heart of the controversy are the four Regents of the Karma Kagyu lineage – His Eminence Shamar Rinpoche, Tai Situ Rinpoche, Jamgon Kongtrul Rinpoche and Goshir Gyaltsab Rinpoche – as well as the three Karmapa candidates, each with their own claim to the throne. They are:

Karmapa Claimant #1: Dawa Sangpo Dorje

Dawa Sangpo Dorje

Dawa Sangpo Dorje was born on 30^th May 1977 in Mangan, North Sikkim, leading to his colloquial name ‘the Sikkimese Karmapa’. At 41 years old, he is the oldest claimant to the 17^th Karmapa’s throne and the first to be recognized.

Born into a very poor family, Dawa Sangpo Dorje had always felt out of place. As a child he would make proclamations of owning Rumtek Monastery, which is the Indian seat of the Karmapas.

Lachung Rinpoche first examined Dawa Sangpo Dorje at around five or six years old. He told Dawa Sangpo Dorje’s father to bring the child to Rumtek Monastery without telling him where they were going, in order to test the child. While at Rumtek, the child recognized the monastery despite his parents telling him that it was another monastery.

Around 1983, Dawa Sangpo Dorje was eventually brought before Jamgon Kongtrul Rinpoche, one of the four Regents of the Karma Kagyu tradition. The young boy was able to point out the 16^th Karmapa’s sleeping quarters without hesitation. Later, he was asked to select the personal belongings of the 16^th Karmapa. Shown six items, he was able to select four of them correctly. Jamgon Kongtrul Rinpoche then asked the parents to return in a few months as he was busy with pujas for the 16^th Karmapa, and he also had to confer with the other three Regents. He adviced that Dawa Sangpo Dorje would need to be enrolled into the traditional course of Buddhist studies, and that the boy should be brought to him at Rumtek later on. However, Dawa Sangpo Dorje’s parents failed to do so.

Around 1989, the child was taken by some elderly Tibetans to study at Sakya Monastery in Darjeeling. Dawa Sangpo Dorje recalls that he was at a monastery in Lumbini, Nepal in 1992 when he heard about the demise of Jamgon Kongtrul Rinpoche in a tragic car accident at Siliguri, Bengal in India. Since Kongtrul Rinpoche was the only one who knew about his recognition, the recognition process for Dawa Sangpo Dorje did not proceed thereafter. Till that year, he was the only claimant to the throne of the Karmapas.

Karmapa Claimant #2: Trinley Thaye Dorje

Trinley Thaye Dorje

The second claimant to the 17^th Karmapa’s throne, Trinley Thaye Dorje, was born on 6^th May 1983 in Lhasa, Tibet. He is the son of the 3^rd Mipham Rinpoche of Junyung Monastery, an important incarnate lama of the Nyingma school and his mother is Dechen Wangmo, the daughter of a noble family that descends from King Gesar of Ling. At one and a half years old, the boy is said to have started telling people that he was the Karmapa.

In 1988, His Eminence Shamar Rinpoche secretly travelled to Lhasa to investigate whether Thaye Dorje was the reincarnation of the Karmapa, due to a prophetic dream of the boy by Sakya Chogye Trichen Rinpoche. In March 1994, Thaye Dorje along with his family escaped from Tibet to India via Nepal. Later that same year, Shamar Rinpoche formally recognized and enthroned Thaye Dorje as the 17^th Gyalwa Karmapa at the Karmapa International Buddhist Institute in New Delhi, India amidst turmoil.

After his enthronement, Thaye Dorje embarked on his traditional monastic training, receiving teachings and transmissions in Buddhist philosophy and practice. His teachers included the 14^th Shamar Rinpoche, Professor Sempa Dorje and Khenpo Chödrak Tenphel. Consequently, in December 2003, Shamar Rinpoche enthroned Thaye Dorje as Vidhyadhara (Knowledge Holder) at the Karmapa International Buddhist Institute, thus formally establishing him as a lineage master.

Complementing his traditional Buddhist studies, Thaye Dorje also received a modern education from English and Australian tutors. From Professor Harrison Pemberton of Washington and Lee University (USA), he received an intensive introduction into Western philosophy. He currently resides in Kalimpong, India where he continues the traditional education required for a holder of the Karmapa title.

On 17^th May 2006, the Karmapa Charitable Trust officially appointed Thaye Dorje as the heir to the 16^th Karmapa’s estate. Since the Trust is the legal and administrative guardian of the estate, Thaye Dorje can legally reside in Rumtek Monastery in Sikkim. However, the resident monks currently in physical control of Rumtek Monastery oppose Thaye Dorje as they support the 3^rd Karmapa claimant, Ogyen Trinley. Since legal proceedings between supporters of the two claimants have not reached a final conclusion, Thaye Dorje’s residence remains in Kalimpong for the time being.

On 25^th March 2017, Thaye Dorje returned his monastic vows and married Sangyumla Rinchen Yangzom and, as of May 2018, the couple are expecting a child.

Karmapa Claimant #3: Ogyen Trinley Dorje

Ogyen Trinley Dorje

Ogyen Trinley Dorje, who is the 3^rd Karmapa claimant, was born on 26^th June 1985 to primarily nomadic parents in Lhatok Township, Chamdo County in the Tibet Autonomous Region of China. Given the birth name Apo Gaga, it is said that early on in his childhood, he announced to family members that he was the Karmapa.

When he was seven years old, he was identified and recognized as the 17^th Karmapa by a search party led by Tai Situ Rinpoche. Tai Situ Rinpoche claimed to be following instructions that supposedly had been left to him by the previous Karmapa, in a prophetic letter that had been hidden in a ghau amulet box.

Ogyen Trinley was formally enthroned at Tsurphu Monastery, the monastic seat of the Karmapas in Tibet. Recognition also came from His Holiness the 14^th Dalai Lama and the Chinese government, via an official sanction from the State Council of the People’s Republic of China which declared him to be “a living Buddha”.

This was the first time China’s Communist government officially confirmed a tulku. Just a year later, at the United Nations Human Rights Conference in Vienna, the Chinese government announced that they planned for Ogyen Trinley to undergo his monastic training in Tsurphu Monastery, to prepare him for his future role as the successor of the Dalai Lama.

However, at the age of 14, Ogyen Trinley escaped to India via Nepal and on 5^th January 2000, he finally arrived at the Tibetan exiled leadership’s headquarters in Dharamsala, North India. Ogyen Trinley said that he left China because he was unable to obtain the teachings he needed to complete his studies and to realize his full spiritual authority and potential. Today, he primarily resides at Gyuto Monastery in Sidhbari, near Dharamsala.

The Karmapa and His Regents

Left to right: Milarepa, Marpa and Gampopa

The Kagyu tradition, literally “Oral Lineage”, is regarded as one of the main schools of Tibetan Buddhism. Founded by Marpa, Milarepa and Gampopa, known as “Mar-Mi-Dag Sum“, the central teaching of the Kagyu tradition is the doctrine of Mahamudra or “the Great Seal”. Over the years however, due to the proliferation of the teachings down the line of a number of important teachers, the early Kagyu tradition eventually gave rise to a number of independent sub-sects.

The principal Kagyu lineages that exist today as organized schools are the Drikung Kagyu, Drukpa Kagyu and Karma Kagyu sub-sects, amongst others. Each school has its own head. In the case of the Karma Kagyus for example, their school was founded by one of Gampopa’s main disciples Dusum Khyenpa, the 1^st Karmapa Lama (1110–1193). Hence, the head of the Karma Kagyu school today is the Karmapa.

Within the Karma Kagyu tradition, the spiritual authority of the Karmapa is supported by the Four Karma Kagyu Regents. The first and senior-most regent is the Shamarpa, whose previous lives were responsible for the recognition and training of most of the Karmapa incarnations..Thus, the Shamarpa is traditionally charged with searching for and recognizing the Karmapa’s incarnations.

Next in rank is the Tai Situpa and while his incarnation line has been responsible for recognizing some previous incarnations of the Karmapa, especially when the Shamarpa was not available, he is not the main lama traditionally entrusted with this responsibility. Then, next in rank are Jamgon Kongtrul Rinpoche and Goshi Gyaltsab Rinpoche as the third and fourth regents respectively.

Recognizing the Karmapas

The Karmapa line of incarnations is unique in that the Karmapas are known to be self-identifying. Before a Karmapa passes away, he will compose prophetic letters that reveal the identity and location of his next incarnation, as well as the parents’ names. These letters are hidden and only revealed when the Karma Kagyu regents assemble a task force to search for the new incarnation. The letters are then opened in the presence of all four regents. Therefore, when Tai Situpa claimed that he was in possession of the 16^th Karmapa’s prophetic letter, it attracted the attention of the Shamarpa, who requested to examine the letter and have it tested to verify its authenticity.

However, Tai Situpa refused and the letter was never shown to the Shamarpa nor was it ever tested. And despite the fact he has never been singularly responsible for identifying the Karmapa’s incarnations, Tai Situpa nevertheless used this unauthenticated letter as the basis to recognize his own claimant, Ogyen Trinley Dorje, for the 17^th Karmapa’s throne.

Meanwhile, based on his own sources, the Shamarpa recognized his own claimant, Trinley Thaye Dorje, for the 17^th Karmapa’s throne.

This two-way situation has been further complicated by the existence of a third claimant, Dawa Sangpo Dorje, who was recognized by Jamgon Kongtrul Rinpoche. However, since Jamgon Kongtrul Rinpoche passed away before Dawa Sangpo Dorje could be formally recognized, he has not received much support for his claim to be the 17^th Karmapa.

The Meddling of the Tibetan Government in Exile

Jamgon Kongtrul Rinpoche

The existence of multiple Karmapa claimants was always going to cause divisions within the Karma Kagyu community, but things escalated after the involvement of His Holiness the 14^th Dalai Lama. Throughout history, the Dalai Lamas (who are Gelug) have never been involved in the recognition process of the Karmapas. It has always been a matter left to the Karma Kagyus, who identify and enthrone their own lineage head without input from or the participation of the Dalai Lama.

Once in exile, and with three claimants to the throne, things came to a head when the Dalai Lama gave his endorsement to one of the candidates. It was the politically-minded Tai Situpa who got the Dalai Lama to endorse his candidate, Ogyen Trinley Dorje, although theoretically the endorsement should not matter and traditionally, it never has. However, the endorsement swung popular opinion in the Tibetan exile community in favor of Ogyen Trinley Dorje.

After all, to most people unaware of the details of the Karmapa recognition process, whomever the Dalai Lama endorses must be the correct one, mustn’t it?

And so, the Dalai Lama’s endorsement became extremely problematic because it emboldened Tai Situpa’s supporters to become vocal in favor of their claimant, and violent against Shamar Rinpoche and his candidate Thaye Dorje. When Shamar Rinpoche approached the Dalai Lama to withdraw his endorsement, hoping that it would abate the violence stemming from Tai Situpa’s followers, the Dalai Lama claimed he could not retract his endorsement because it had already been given.

As a result, during Trinley Thaye Dorje’s enthronement, a group of monks stormed Rumtek Monastery. Throwing rocks and bricks, their aim was to disrupt the ceremony and oust monks who were supportive of the Shamarpa and Thaye Dorje.

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In the end, the police had to be called in to quell the violence. This violence took place despite the fact the legal guardians of the Karmapa’s trust had declared Thaye Dorje as their heir and he had every legal right to be on the premises.

In response to this incident, the Shamarpa alerted the Indian authorities to the fact Tai Situpa had organized a riot against Rumtek. With his strong ties to the Indian government, the Shamarpa managed to get Tai Situpa barred from entering India for five years.

Tai Situ Rinpoche

The only reason why Tai Situpa was able to instigate so much conflict is because he received the backing and endorsement of the Dalai Lama. In the Tibetan community, it is common knowledge that once a person receives the Dalai Lama’s support, everything they do is somehow approved. No matter how intolerable they become, or how divisive, violent or vulgar, because the Dalai Lama said they are okay, all of their actions become okay.

That is why Tai Situpa did not fear any repercussions for organizing the riot, because the Dalai Lama supports his candidate. That is why the anti-Dorje Shugden community do not fear any repercussions for the segregation, violence and vulgarities that they direct at Shugden practitioners, because the Dalai Lama encourages their anti-Shugden view. That is why Jonangpas have to go on hunger strike to win equal representation in the Tibetan parliament, because they have not won the Dalai Lama’s support and therefore have to fight in this manner.

Thus, in this way, the interference of the Tibetan leadership has led the Karma Kagyu world to become polarized between the two claimants to the Karmapa’s throne. Trapped in a tit-for-tat battle spanning decades, the Karma Kagyu school to this day is unable to resolve the opposing claims to the Karmapa’s throne. Tai Situpa exploited the Dalai Lama’s rank and popularity to lend credibility to his candidate, regardless of the fact the Dalai Lama is an outsider with no spiritual authority in Karma Kagyu matters.

There is no historical precedence of any Dalai Lama being involved in the recognition and enthronement of Karmapas, but this has not stopped the 14^th Dalai Lama’s involvement. So it has actually reinforced the division within the Karma Kagyu school. The Dalai Lama and the Tibetan leadership promotes and invites Ogyen Trinley, and appears in photos and at events with him, all the while ignoring the other two claimants. This behavior sends a clear message for everyone to see who the Dalai Lama approves of and who he does not, and therefore who they should support.

The Real Reason the CTA is Dividing the Karma Kagyus

Perhaps the in-fighting within the Karma Kagyu school is actually desirable for the Tibetan leadership as it creates a diversion from the real problems plaguing Tibetan society – because everyone is fighting over who the ‘right’ Karmapa is, they are too distracted to question the Tibetan leadership over their many scandals and their failure to progress in any of their political goals.

Or perhaps the in-fighting is designed to ensure that the Dalai Lama remains unchallenged in his position and popularity, and that no other spiritual leader has a fanbase that can rival that of the Dalai Lama’s. With three claimants to the throne, each vying to wrest control of the Karma Kagyu lineage, there will be no one single Karmapa who can harness the support of the millions of Karma Kagyu practitioners worldwide, a possibility that the Tibetan leadership might find threatening to the Dalai Lama’s status.

After all, this is a story in which the Dalai Lama’s name appears far more than it should. Why is one of Tibet’s highest authorities consistently interfering in the religious affairs of another sect?

Karma Kagyu refuge tree

But could anyone have predicted that one of Tibet’s greatest treasures, the Karma Kagyu lineage, would one day find itself at this impasse? It was the 5^th Karmapa Deshin Shegpa himself who saw this coming. Famous for a series of prophecies concerning his own future lives, the 5^th Karmapa wrote,

“In the successive line of Karmapas, during the latter part of the 16th Karmapa’s life, and at the beginning of the 17th, the emanation of one who has broken Vajrayana vows, a lama who has the name of “Natha” will appear at this seat of Karma Gon.

By the effect and power of that wrong wish, the Karma Kagyu Lineage/Doctrine (will be) nearly destroyed at that time.

At that time, someone who has made wishes in the past, an emanation of Guru Padmasambhava’s mind/heart will appear from the west.

He has a circular line of moles on his chest and a wrathful temperament.

From his mouth come wrathful words, or the mantra of the wrathful deities.

He has a dark complexion and two eyes bulging, or prominently shaped.

That one (he) will defeat the emanation of the one who has violated the Vajrayana vows.

Through that person, the region of Tibet will be protected for some time, during which there will be some happiness like having a glimpse of the sun.”

Source: The Karmapa Prophecies by Sylvia Wong

This is understood to mean that the Karmapa’s 17^th incarnation would have tremendous obstacles but this would eventually come to pass, and the incarnation would later emerge as the most powerful and beneficial Karmapa in spreading the Dharma far and wide. The 5^th Karmapa’s predictions, however, ended with the 17^th Karmapa, an indication that this current incarnation will be the last to bear the Karmapa name.

Predictions notwithstanding, was it really necessary for the Tibetan leadership to get involved and cause so much strife and division over the last two decades? Given the Dalai Lama’s recent comments about the Panchen Lama, it is possible that all three claimants may be genuine emanations of the Karmapa but the fact remains that it was never within the Tibetan leadership’s purview to interfere in the matter. And now that they have caused the damage, they continue to remain silent and do nothing to resolve it, choosing instead to add fuel to the fire and to watch the damaging results of their actions unfold.

It would be in the Tibetan leadership’s best interests to resolve the Karmapa situation, given that they can currently count the number of supporters they have on one hand. The Dalai Lama’s recent announcement regarding the Panchen Lama is one possible method; perhaps the Tibetan leadership might like to apply the same statement to the Karmapa claimants, and the Dalai Lama can start inviting them to his events and appearing in photos with them too. It is an idea that would certainly win whole swathes of Karma Kagyu practitioners back onto the Tibetan leadership’s side.

Regardless of whatever method the Tibetan leadership chooses, one thing is clear – at a time when vast changes are taking place in the world’s geopolitical landscape and the Tibetan leadership’s friends are in short supply, they are going to need all the supporters they can get.

Karmapa claimant seeks Ogyen Trinley tests

Click to enlarge (Source: https://www.thestatesman.com/cities/karmapa-claimant-seeks-ogyen-trinley-tests-1502619916.html)

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com. The opinions do not necessarily reflect those of the website or its editors.

By: Karma Yeshe

Recently, a short video clip of the current 12^th Tai Situ Rinpoche Pema Tönyö Nyinje surfaced within WeChat groups, causing quite a commotion. The minute-long footage features Tai Situ Rinpoche who is one of the four Regents of the Karma Kagyu lineage, fanning the fears surrounding Dorje Shugden, a Dharma Protector of the Gelug tradition.

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It is extremely disappointing that Tai Situ Rinpoche, believed to be an emanation of the future Buddha Maitreya, would lobby opinions that bring no benefit to the unity of the Tibetan people. Someone who is labelled an emanation of the Buddha Maitreya should actually be filled with love, compassion and great tolerance, and should not fear any so-called ‘spirits’. Any emanation of Maitreya should not incite fear in the people who have trust in him, as well as his followers because in the end, if the so-called Maitreya is afraid of a spirit, then it must be your intention to create schism. On the contrary, Tai Situ Rinpoche’s speech contains not-too-subtle connotations that sow seeds of doubt and discord. Tibetan society does not need more ‘high’ lamas who criticize other lineages’ practices, deities and protectors. What they need are representatives of Buddhism who will create harmony, love, acceptance and tolerance; if someone like Tai Situ wants to start criticizing another lineage, practice, religion or spiritual path, then there will be many other paths which are not Karma Kagyu which will be considered wrong by him. Where do you draw the line? Maybe he should remain silent and respect all religious paths, would that not be better? It is not his place to judge another person’s spiritual path but to practice tolerance and perhaps remain silent.

Translation of the WeChat video of the 12th Tai Situ Rinpoche, Pema Tönyö Nyinje commenting on Dorje Shugden.

Who is really causing schism?

One cannot help but question Tai Situ Rinpoche’s intentions for playing on and amplifying such unfounded fears. Why is Tai Situ Rinpoche taking sides in the Dorje Shugden rift? After all, it is unnecessary for him to be involved in such a sensitive and charged issue, especially when it does not directly concern his lineage. Tai Situ Rinpoche should set a good example and not interfere in the philosophies, practices, deities and spiritual path of another sect of Buddhism. His opinion will not hold water nor will it be respected but will be the cause of much more schism and dissension amongst various sects.

Until the implementation of the undemocratic ban in 1996, Dorje Shugden was widely practiced by great masters of both the Sakya and Gelug traditions. In fact, Dorje Shugden was first practiced, enshrined and written about in the Sakya tradition – a few great Sakya throne holders composed lengthy prayers and liturgies to Dorje Shugden for meditations and pujas, and within the Sakya tradition, Dorje Shugden is known as ‘Dorje Shugden tanag’ (Dorje Shugden depicted riding on a black horse). His was a highly recommended practice by some of the Sakya throne holders and in the main temple of Sakya in Tibet, there are shrines dedicated to him. Historically, it was the 30^th Sakya throne holder Sonam Rinchen who first enthroned Dorje Shugden as an enlightened protector who, together with Dorje Setrap and Tsiu Marpo, formed as one of the groups of protectors of the Sakya lineage known as The Three Kings (Gyalpo Sum). It was from the Sakyas that great Gelugpa high-ranking masters, luminaries, yogis and scholars received this practice and up until today, many Gelugpa meditational practices were actually imported from the Sakya lineage. Hence, having originated amongst the Sakyas, Dorje Shugden became a mainstream practice in almost all Gelug monasteries in and out of Tibet for the past 400 years.

The Sakya Gyalpo Sum trio of protectors include Setrap, Dorje Shugden and Tsiu Marpo.

Therefore, when historical evidence shows the extensive, multi-tradition and interminable practice of this enlightened Dharma Protector prior to the 1996 Dorje Shugden ban, Tai Situ Rinpoche saying that Dorje Shugden “creates a lot of disharmony” and “within the Sangha there will be a lot of schism” is not only completely untrue but ironically is itself the cause of disharmony, distrust, animosity and schism. Tai Situ Rinpoche himself has created so much controversy, schism, division and fighting within his own lineage, and that he cannot blame on Dorje Shugden since he is so frightfully fearful of even mentioning his name. It is ironic he says Dorje Shugden creates division and schism, when he is doing a fine job of doing so all on his own.

His statements also demean all the great masters of the Gelug tradition (and the Sakya masters preceding them) who had tremendous faith in Dorje Shugden and engaged in his practice. Is Tai Situ Rinpoche implying that all the great Sakya and Gelug masters were wrong? That they lied to and misled their followers by encouraging them to rely on Dorje Shugden? That they were bad practitioners with no wisdom and foresight? That Tai Situ himself is higher and has better insight than all of them? How can Tai Situ Rinpoche judge lamas who are much more superior than himself? As sad as it seems, many within Tibetan Buddhism (both Tibetans and foreigners) find Tai Situ Rinpoche’s actions and speech more akin to a politician’s for self-gain than that of a so-called high lama. His immediate senior, His Eminence Shamar Rinpoche, is considered much more spiritual, direct and honest, and it would not come as a shock to know that Tai Situ has created great schism, talk and divisiveness against Shamar Rinpoche. For that, Tai Situpa was in fact banned by the Indian government from entering India for five years. That itself should say a lot. Shouldn’t a lama of Tai Situ Rinpoche’s standing be promoting religious tolerance, unity and peace instead?

Perhaps this is because Tai Situ Rinpoche is no stranger to divisiveness – he is a central figure in the controversy surrounding the recognition of the 17^th Karmapa candidate. He has also instigated and promoted violence within the Karma Kagyu sect by encouraging his supporters to ransack Rumtek Monastery. Tai Situ Rinpoche’s encouragement was fueled by jealousy and unhappiness with His Eminence Shamar Rinpoche enthroning his Karmapa candidate Thaye Dorje in Rumtek Monastery itself. Within this video that was captured, you can see the extreme violence and vandalism by Tai Situpa’s supporters in Rumtek Monastery while Shamarpa and his Karmapa candidate were inside. Take note that Rumtek Monastery is the headquarters of the Karmapa in India, where Tai Situpa and Shamarpa had both grown up. Tai Situ Rinpoche overstepped his boundaries when he recognized Ogyen Trinley Dorje as the 17^th Karmapa, a responsibility traditionally reserved for Shamar Rinpoche, the second highest ranking Karma Kagyu lama.

The Tibetan government-in-exile, known as the Central Tibetan Administration (CTA) has been implicated in the controversy surrounding the recognition of the 17th Karmapa. Shamarpa Rinpoche should be the traditional lama to recognize and enthrone the 17th Karmapa. Due to the CTA’s interference, Shamarpa’s candidate received many threats and problems during the recognition. This picture shows His Eminence Shamar Rinpoche (right) with the 17th Karmapa Trinley Thaye Dorje (left).

The Tibetan government-in-exile, known as the Central Tibetan Administration (CTA) has been implicated in the controversy surrounding the recognition of the 17th Karmapa. This picture shows Tai Situ Rinpoche (right) with the 17th Karmapa Ogyen Trinley Dorje (left). With much violence, in-fighting and split among the Karma Kagyus, this very political Tai Situ Rinpoche did his Karmapa candidate’s enthronement. Many within Karma Kagyu sect do not accept his choice of candidate. The Dalai Lama was asked to withdraw his support for this candidate but said he could not do so because he has already signed his name to it, which means that he was endorsing this candidate for perhaps political reasons. The reason why Tai Situ broke with tradition and went to His Holiness the Dalai Lama to recognize his candidate is because he wanted his candidate to win so that he, Tai Situpa, could have access and control of the Karmapa’s estate accumulated over 16 generations. He therefore went to the Dalai Lama to gain an endorsement for his candidate Ogyen Trinley, thereby riding on the Dalai Lama’s fame to override Shamarpa who is the traditional person who is supposed to recognize the Karmapa.

The Tibetan government-in-exile, known as the Central Tibetan Administration (CTA) has been implicated in the controversy surrounding the recognition of the 17th Karmapa. This picture shows His Eminence Jamgon Kongtrul Rinpoche (right) with his candidate of the 17th Karmapa Dawa Sangpo Dorje (left). So within the Karma Kagyu school of Buddhism, due to the politics and greed, there are three candidates to Karmapa. It is a very sad situation indeed, with so much in-fighting and schism within the Karma Kagyus. Tai Situ Rinpoche would like to say Dorje Shugden creates divisions and schisms, but it seems without Dorje Shugden, Tai Situ is creating a lot of divisions on his own.

Tai Situ Rinpoche also broke tradition when, in a bid to force his candidate onto the Karma Kagyu throne, he involved His Holiness the 14^th Dalai Lama and the Central Tibetan Administration (CTA; Tibetan leadership in Dharamsala, North India) in the recognition of the 17^th Karmapa. Everyone knows the reason why Tai Situ broke with tradition and went to His Holiness the Dalai Lama to recognize his candidate – he wanted his candidate to win so that he, Tai Situpa, could have access and control of the Karmapa’s estate accumulated over 16 generations. He therefore went to the Dalai Lama to gain an endorsement for his candidate Ogyen Trinley, thereby riding on the Dalai Lama’s fame to override Shamarpa who is the traditional person who is supposed to recognize the Karmapa.

To further inflame the issue, Tai Situ Rinpoche refused to submit for verification the evidence he claimed substantiated his choice of candidate. In fact, the line of Karmapa incarnations are known for finding their own next incarnations – before they pass away, they leave a written letter stating the location their next incarnation, as well as the name of their parents. This letter is sealed until the appropriate time when the four Regents open it together and embark on finding the Karmapa incarnation. The four regents are Shamar Rinpoche, Tai Situ Rinpoche, Jamgon Kongtrul Rinpoche and Goshir Gyaltsab Rinpoche.

Tai Situ claimed he had this important recognition letter from the 16^thKarmapa giving the whereabouts of the 17^thKarmapa but he would not show it to anyone nor share it with the other regents. Shamarpa also claimed to have the letter and said that the letter held by Tai Situ is a forgery. The division continues from thereon without end; until today, the Karma Kagyu school is split into two, fighting, lambasting, criticizing, finger-pointing and badmouthing each other to such a point whereby one of the Karmapa candidates, Ogyen Trinley, spoke up about it. For someone who is as colorful as Tai Situ Rinpoche, who has created so much division, fighting and anger within his own lineage with his alleged deceptions, do you think he has the right to criticize another sect’s choice of protectors? Maybe he should solve his own problems before he sticks his nose into other issues that he knows nothing about. With his refusal to show his letter allegedly in the handwriting of the 16^th Karmapa, his actions have since caused a deep split within the Karma Kagyu school which shows no sign of healing.

Inflammatory and untrue statements

This is the head of the Gelugpa order, His Holiness the 101st Gaden Tripa Jetsun Lungrik Namgyal. During his tenure, which was extremely successful, he was the supreme throne holder of the Gelugpa school. Currently 92 years old, His Holiness resides in France where he remains a very strong practitioner of Dorje Shugden, always encouraging people to rely on the enlightened Protector. When the highest-ranking lama within the Gelug school of Buddhism tells you Dorje Shugden is beneficial and Manjushri in nature, maybe a much lower-ranking lama such as Tai Situpa should take heed of his senior. The 92-year-old Gaden Tripa is one of the greatest scholars of Buddhism on this planet and the head of the spiritual tradition of Gelugpa. He has lived a stainless, faultless life, remains very healthy and strong, and continues to advocate the practice of Dorje Shugden which he has received from his own root guru. Compare this to the politically-inclined Tai Situ Rinpoche who sends his followers to storm his own monastery, and throw rocks and bottles, and break its windows to disturb an important ceremony. You think which one you should listen to.

The divided opinion on the divinity of Dorje Shugden, which has gone on for decades, is still a highly charged topic today. Regardless of one’s opinion, what is crystal clear is that Dorje Shugden has not been conclusively proven to be a malevolent spirit. Contrary to this and in fact, there is vast evidence of Dorje Shugden’s enlightened nature.

In the video, Tai Situ Rinpoche clearly says that,

If you practice Shugden, it will bring obstacles to your life.

This alludes to the wrong views held by the anti-Shugden camp that a person’s life is shortened if he propitiates Dorje Shugden. Yet, it has been established that many lamas who are or were steadfast Dorje Shugden practitioners have long lifespans with some living well into their eighties and nineties. These include:

• H.H. Kyabje Trijang Rinpoche, who lived until the age of 81 (1901-1981)
• H.H. Kyabje Zong Rinpoche, who lived until the age of 79 (1905-1984)
• H.E. Sogpu Rinpoche (Bundasheri Tulku Guru Deva), who lived until the age of 101 (1908 – 2009)
• H.E. Kyabje Lati Rinpoche, who lived until the age of 88 (1922 – 2010)
• H.E. Kensur Lobsang Tharchin Rinpoche, who lived until the age of 83 (1921 – 2004)
• H.E. Kensur Jampa Yeshe Rinpoche, who lived until the age of 82 (1929 – 2011)
• H.H. 101st Trisur Rinpoche Jetsun Lungrik Namgyal, who is still going strong at 91 years old (1927 – present)
• H.H. the 14^th Dalai Lama, who is still very much active and healthy at 83 years old (1935 – present)
• Ven. Geshe Kelsang Gyatso, who is already 87 years old (1931 – present)
• H.E. Drubwang Gangchen Rinpoche, who is at present 77 years old (1941 – present)
• H.E. Kensur Rinpoche Lobsang Phende, who is also currently 77 years old (1941 – present)

His Eminence Sogpu Rinpoche is considered to be an emanation of Gyenze, the “increasing” form of Dorje Shugden. He was born in 1908 in Hanchen Hosguu of Ordos in Inner Mongolia, and was enthroned on the Hutugtu throne at a young age. He entered clear light and left his earthly body in 2009 at the age of 101 years old.

Is a malevolent spirit more powerful than the Buddhas?

Early Karma Kagyu Refuge Tree showing the Buddhas, enlightened protectors and lineage masters. Click to enlarge.

As one of the oldest tulku lineages of the Karma Kagyu tradition, Tai Situ Rinpoche should possess the knowledge to understand that there is no basis to fear any spirit, malevolent or otherwise, if one has taken the Refuge Vows and even more so if one has taken the Sangha Vows. The Buddhist teachings are clear that no ghost or spirit can harm a monk or nun unless they themselves have broken their vows.

By encouraging fear of malevolent spirits, Tai Situ Rinpoche makes the supposition that the Three Jewels (Buddha, Dharma and Sangha) do not have the power to bring people under their protection. To make matters worse, when most lay people would turn to their lama or guru for spiritual assistance, including for protection against spirits and black magic, Tai Situ Rinpoche’s seeming lack of faith in the power of vows and refuge is akin to him saying that he is powerless to assist or protect his followers from malevolent spirits. This is illogical — can you imagine going to the Dalai Lama only to have His Holiness tell you that not only is he powerless to help, but he fears the spirit? Can you imagine His Holiness encouraging you to be afraid of a malevolent spirit and advising you to refrain from saying its name just in case you attract its attention?

In fact, high Tibetan lamas are renowned for their ability to subdue malevolent spirits. Given his repute, it should not be beyond Tai Situ Rinpoche’s ability to do so as well. As such, instead of playing up people’s paranoia with continuous talk, if Dorje Shugden were really that harmful, why not be practical and apply the proven solution i.e. subjugation?

Nechung was once an evil worldly spirit that did his best to destroy the advent of Buddhism in Tibet until he was subdued by Guru Rinpoche or Padmasambhava. In fact, Nechung is said to have originally come from Persia. So here you have a perfidious Persian spirit subdued by an Indian saint, turned into a Protector force within Tibet. Who is the real spirit? Today, he is the State Oracle of Tibet. In this picture, the 17th Karmapa Ogyen Trinley Dorje, Sikyong Dr Lobsang Sangay and representatives of the CTA attend the invocation of the Nechung Oracle at Nechung Monastery on 18th July 2016. They are all waiting for the Nechung spirit to enter his human oracle and give predictions of the future, many of which have been proven wrong.

Spirits and ghosts are beings who are experiencing great pain and suffering. So, instead of encouraging his followers to fear Dorje Shugden who is supposedly a malevolent spirit, would it not behoove Tai Situ Rinpoche to subdue Dorje Shugden and send his consciousness to a pure land? Or alternatively, to subdue Dorje Shugden to serve as a Dharma Protector as in the case of Nechung, the State Oracle of Tibet? Lamas like Tai Situ Rinpoche are supposed to help people overcome spirit problems, as well as help spirits be released from their suffering. So how does Tai Situ Rinpoche subdue ghosts or spirits if he is afraid of them?

No demon or evil spirit can be more powerful than a Buddha but by Tai Situ Rinpoche labelling Dorje Shugden a spirit and then encouraging his followers to fear Dorje Shugden, he is implying that Dorje Shugden is stronger than Buddha Shakyamuni, Yamantaka, Manjushri or Palden Lhamo. What kind of message is he spreading to his students and followers? Why is he spreading information that is contradictory to the basic tenets of Buddhism?

There is only one possible explanation as to why Dorje Shugden cannot be subdued, which is that Dorje Shugden is himself a Buddha, an enlightened being emanating as a worldly protector. The only beings that cannot be subdued by Buddhas, are Buddhas themselves.

What is Tai Situ Rinpoche really saying?

It is a shame that Tai Situ Rinpoche is abusing his position as one of the leaders of the Karma Kagyu school to spread misleading, unsubstantiated fears and distorted information to the tens of thousands of adherents of his lineage, and to worsen an already-wide rift amongst Tibetan society. In fact, Tai Situ is very well-known to follow politics of the majority in order to have access to financial gain. By him sticking his nose and interfering with Gelugpa and Sakya business, and criticizing a Protector that has nothing to do with them, he is trying to nuzzle up to His Holiness the Dalai Lama and the Tibetan government-in-exile, and to be seen to be on the ‘right’ side. When he is seen to be on the ‘right’ side and he is supported by the Dalai Lama, it will mean more fame for him which will of course translate into more donations. This could be his only motive for speaking up on a subject that he knows nothing about. By speaking against Dorje Shugden, he is automatically criticizing the great Sakya and Gelug lamas who are much more senior than him, and much greater in knowledge than himself.

Instead of accepting Tai Situ Rinpoche’s words wholesale, discerning viewers should analyze the contents of his speech, examine them logically against the Buddha’s teachings, and then speak up to correct the wrong views that this video may have created. Tai Situ Rinpoche should really be held accountable for the pain, suffering and discrimination that he is encouraging through this short one-minute video – what is his motive for making these comments and what is he trying to achieve, personal, political or spiritual gain?

Addendum

Zasep Tulku Rinpoche’s autobiography ‘A Tulku’s Journey from Tibet to Canada’, published in 2016, provides historical evidence and irrefutable proof that the Central Tibetan Administration is falsifying the facts when it comes to the practice of the Dharma Protector Dorje Shugden.

The autobiography of Zasep Tulku Rinpoche, a high lama of the Gelug lineage, provides accurate historical accounts of the Dorje Shugden practice. Click to enlarge.

The back cover of the book, click to enlarge.

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Historical accounts show that prior to the politicization of the Dorje Shugden practice by the Central Tibetan Administration, this popular deity was relied upon by Dharma practitioners to help in their spiritual practice. Contrary to detractors’ claims about Dorje Shugden being ‘anti-Dharma’, this Dharma Protector practice was traditionally deemed to be suitable to be practiced alongside the Highest Yoga Tantras.

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Zasep Rinpoche and his family were able to escape to safety prior to the events of 1959 through the clairvoyance and prophetic advice of Dorje Shugden through one of his oracles, Lama Gelong Chojor Gyamtso.

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Oracles of the Dharma Protector Dorje Shugden were known for the accuracy of their prophecies due to Dorje Shugden being a fully enlightened deity with perfect clairvoyance. As stated clearly by Zasep Rinpoche in his autobiography ‘A Tulku’s Journey from Tibet to Canada’, Dorje Shugden warned the Tibetans of the impending loss of their homeland but his advice was mostly ignored by the Tibetan government.

The Tibetan government chose to consult the worldly state protector Nechung, and Nechung advised that the Dalai Lama should remain in Tibet where he would be safe. This was mistaken advice, as historical events would later show. Fortunately for Tibetan Buddhists all around the world, Kyabje Trijang Dorje Chang had great faith in Dorje Shugden and consulted the protector for advice on the Dalai Lama’s safety. Dorje Shugden via the Panglung Oracle urgently adviced the Dalai Lama to leave for India immediately and gave the exact escape route. In saving the Dalai Lama from certain harm, Dorje Shugden prevented the destruction of Tibetan Buddhism and preserved the future of the Tibetan culture and people.

Zasep Rinpoche’s account of events concur with monastic records that it was indeed Dorje Shugden who saved the Dalai Lama instead of Nechung, contrary to the claims of the Tibetan leadership.

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Dorje Shugden’s practice was first established within the Sakya school of Tibetan Buddhism. The Sakya Throneholders regarded this Dharma Protector as an enlightened being and Dorje Shugden, together with Dorje Setrab and Tsiu Marpo formed the triune of Sakya Protectors known as Gyalpo Sum. Today, Sakya practitioners claim that Dorje Shugden was never widely practiced by their lineage but history proves otherwise. The undeniable fact is that before the CTA’s religious ban, Dorje Shugden was practiced first by the Sakyas and was later transmitted to the Gelug school where it was practiced by the majority of the Gelugpas.

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Contrary to the CTA’s claims that Dorje Shugden’s practice is sectarian, Zasep Rinpoche’s autobiography shows how practitioners of all four schools of Tibetan Buddhism lived and practiced together in harmony, especially during the early years of exile in India. It was only when the CTA launched a virulent smear campaign against Dorje Shugden that the general public began to label Dorje Shugden a sectarian practice. In truth, Dorje Shugden’s practice is no more sectarian than the practices of other Dharma Protectors such as Mahakala Bernagchen, Achi Chokyi Drolma or Dorje Legpa, who protect the Karma Kagyu, Drikung Kagyu and Nyingma schools respectively.

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By the 1980s, the Tibetan government had failed to fulfil multiple promises to return the Tibetan people to their homeland. A scapegoat was needed and they made one out of an ancient Buddhist practice, pinning the loss of Tibet and the failure of the Tibetan cause on Dorje Shugden. In his autobiography, Zasep Rinpoche is of the same opinion, stating that “…the [Dorje Shugden] controversy was orchestrated by the Tibetan Central Administration…”

The Tibetan leadership effectively sanctioned witch-hunts on Dorje Shugden practitioners and persecuted them using government instruments, declaring that simply by being a Shugden worshipper, one was effectively an enemy of the Tibetan nation.

As a result of the hatred against Dorje Shugden practitioners instigated by the Tibetan leadership, virtually all Shugden Buddhists had to fear for their lives, or at least for their safety.

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Dorje Shugden’s beneficial practice has continued to thrive due to the courage and commitment of high lamas such as Zasep Tulku Rinpoche.

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For centuries, Dorje Shugden has been practiced alongside the highest practices of the Gelug and Sakya lineages. Zasep Tulku Rinpoche’s list of transmission is an indication that the highest scholars viewed the Protector as an enlightened being compatible with their yidam practices.

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.  

By: Ashok Rao

There exists today four main schools of Tibetan Buddhism, one of which is the Kagyu school. One of the main sub-sects of the Kagyu school is the Karma Kagyu lineage headed by a leader referred to as the Karmapa. Each year, this lineage celebrates the Kagyu Monlam Chenmo (Great Prayer Festival), a tradition established by His Holiness the 7^th Karmapa Chodrak Gyatso to bring together members of the Karma Kagyu lineage to pray for the benefit of all sentient beings. After the Tibetans entered into exile in India, the tradition was revived in 1983 by His Eminence Kalu Rinpoche and His Eminence Bokar Rinpoche. Since then it has once again been used to promote peace and harmony.

Karmapa Ogyen Trinley Dorje, who was recognized by Tai Situpa Rinpoche, the Dalai Lama and the Chinese government

This year, attendees at the Kagyu Monlam Festival received a special broadcast from one of the two Karmapa candidates, Ogyen Trinley Dorje. In what was billed a “special message”, he openly expressed his frustration, the reasons for his frustration and, in his own words, his ‘depression’. He criticized the behavior of the Karma Kagyu high lamas, spoke of his disappointment at having been controlled for more than 18 years of his life, and subtly blamed the Central Tibetan Administration (CTA; Tibetan leadership in Dharamsala) for interfering in the lineage, bringing about the division and issues they face today.

The message was a very brave move for such a prominent figure, as there is no freedom of speech within the Tibetan settlements. Those who criticize the CTA usually find themselves on the receiving end of violent repercussions. It therefore speaks volumes that the Karmapa’s special message was recorded in the United States, away from the domineering control of the CTA in India. And so instead of broadcasting a straightforward Dharma teaching to millions of Karma Kagyu devotees worldwide, Ogyen Trinley chose to use the platform to criticize the CTA. It is an act that reflects the gravity of his situation and its impact on the survival of the lineage. Many of the points Ogyen Trinley spoke about struck at the heart of political issues facing Tibetan Buddhism today:

1. He did not receive a proper spiritual education. Having left Tibet at an early age, Ogyen Trinley thought his training in India would be comprehensive and complete. But many factors were not in his favor: the lineage was in tatters following the CTA’s interference, Karma Kagyu lamas were scattered around India and the world, and his movements were tightly controlled by the CTA. As a result, he did not have much opportunity to learn and thus he feels that he is deceiving the public. He feels he is not qualified to teach and to handle what is required of him.
2. He was forced to be involved in politics, something he was ill-prepared to deal with. Ogyen Trinley said that historically, the Karmapas are purely spiritual leaders who are not politically involved. And even in this, he was forced to disregard his lineage’s traditions. Ill-equipped to deal with political life, he ended up making many errors which have plagued him for more than 18 years. There is only one group who could have forced him to do this – the Tibetan leadership. Thus, in saying he was ill-prepared to meet with various leaders and officials, he implied that it was the CTA who failed to provide him with the training and guidance necessary to be successful.
3. So not only did he fail to receive a complete spiritual education, but he was also not given the tools to succeed in a secular environment. Ogyen Trinley reiterated the Buddhist teachings that politics derive only short-term benefits, whereas spiritual pursuits are for longer, more meaningful results. He made multiple references to his wish to engage in spiritual practice, and mentioned that in his youth and desperation, he had even contemplated studying within the Gelug system, thus portraying his genuine non-sectarian nature. It is no surprise that Ogyen Trinley would have thought of this – not only is the Gelug system known for its rigorous structure of study, but the previous 16^th Karmapa, Rangjung Rigpe Dorje, was known to have been extremely close to Kyabje Trijang Rinpoche. Both lamas are considered to be of the same mindstream, as Trijang Rinpoche’s incarnation lineage includes the 8^th Karmapa Mikyo Dorje. In watching his speech, one cannot help but think of Ogyen Trinley as a sincere Dharma practitioner who was forced into a political role to be exploited by the CTA to challenge the Chinese leadership, with no regard for his spiritual responsibilities and gains.
4. He has been controlled for most of his life and implied that his managers and staff failed him. The fact Ogyen Trinley failed to receive a proper education is not only the CTA’s responsibility, but also his managers’ whom he implies have controlled him his entire life. As a child, offerings made to him were opened and inspected by his attendants, and then he never saw them again. Those who sought audience with him even learned to sneak monetary offerings under his cushion when no one was looking. His attendants were similarly untrained in politics and as a result, he received bad advice.
5. To this day, he does not even have a monastery of his own. It is extremely unusual for someone of his position, touted to be the head of the Karma Kagyu lineage, to be living at the Gelug tantric monastery of Gyuto. He is not allowed to set foot in Rumtek Monastery, the seat of the Karmapas in India, since the issue of the two Karmapas came to blows in 2000. At that time, the Indian Border Police were forced to intervene and bar both Karmapa candidates from entering Rumtek, fearing further security issues. Although it was the CTA who caused this two Karmapa issue by interfering in the recognition process, they failed to do anything to improve upon the division, for example by creating a monastery for Ogyen Trinley to preside over. The logical conclusion is that they wish for him to remain under their control; being at Gyuto and without his own monastery, Ogyen Trinley cannot grow a powerbase of his own which allows them to keep him under their thumb. This, coupled with his lack of a formal education, suggests he is being exploited by the CTA to be a pawn, rather than the head of a rich religious tradition or even just a practitioner of the Buddha’s teachings.
6. There is no end in sight to the Karma Kagyu split. In his speech Ogyen Trinley made a lengthy reference to the deep split in the lineage. After the passing of the 16^th Karmapa, two candidates for his reincarnation were identified – one, Trinley Thaye Dorje, was recognized by His Eminence Shamar Rinpoche, who traditionally holds the authority to make such a recognition. On the other hand, Ogyen Trinley Dorje himself was recognized as the other Karmapa candidate by the Kagyu lama Tai Situpa Rinpoche, a choice backed by His Holiness the Dalai Lama. The dual recognition of a Karmapa candidate tore the lineage in half and since then, this rift has never healed although Ogyen Trinley sought to meet the Shamarpa in the past to work on the divide. While nothing fruitful came of the meeting, Ogyen Trinley spoke of his respect and admiration for the line of Shamarpas, stating that they should not be removed from the supplication prayers to the lineage lamas, as some have argued, no doubt under the influence of the CTA, whom the Shamarpa bravely defied. Interesting point to note: Ogyen Trinley was also selected by the Chinese government in Tibet as the Karmapa. The Dalai Lama accepts China’s choice of Karmapa but it is strange that the Dalai Lama will not accept China’s choice of Panchen Rinpoche.

Karmapa Trinley Thaye Dorje (left) was identified by His Eminence Shamar Rinpoche according to age-old tradition. He and his consort Rinchen Yangzom have recently announced that they are expecting their first child.

7. The CTA has a trend of splitting lineages and keeping them divided. The message from Ogyen Trinley is clear – the CTA intentionally interfered in the Karma Kagyu’s religious affairs and after splitting the lineage, did not lift a single finger to mend the rift or even mediate between both parties. But why would they? They created the issue in the first place, dividing large groups of people in order to weaken and conquer them. Likewise, the CTA instigated the unjust and illegal ban against Dorje Shugden practitioners, splitting the Gelug lineage in half as well. It is clear the CTA does not care about spiritual practice or its preservation; the only thing that matters is political dominance over the Tibetan people and they have achieved this by attacking what is at the very heart of Tibetan culture – its religion.
8. His speaking out may encourage other dually-recognized lamas to speak out. The CTA are well known for recognizing lamas whose incarnations have already been recognized by the spiritual leaders of their own traditions. In addition to the Karmapas, the CTA have also recognized a second incarnation of His Holiness the Panchen Lama, His Eminence Domo Geshe Rinpoche and His Eminence Kundeling Rinpoche. Identifying a reincarnation of their own is a ploy by the CTA to retain their power through spiritual manipulation; since that particular individual received recognition from the CTA, when they grow older, the CTA assumes they will be somehow beholden to the Tibetan leadership and therefore obligated to enforce their diktats. But we know that Ogyen Trinley, as one of two Karmapa candidates, has refused to speak negatively against Dorje Shugden and in his Kagyu Monlam video, said that he dislikes politics and does not wish to be involved. So given Ogyen Trinley’s candid and open refusal to be manipulated by the CTA, his actions may perhaps encourage other dually-recognized lamas or those forced into political positions to speak up about their treatment at the hands of the unscrupulous CTA.

9. Ogyen Trinley reiterated that he is a normal person. Contrary to common perception of the Karmapa’s nature and his role, he states on numerous occasions in his video that he is an ordinary person. He paints himself as someone who has to work at his spiritual progress, who may have somehow fallen behind in his knowledge due to being poorly educated. This is in contrast with the CTA’s portrayal of him as a superhuman, all-knowing enlightened being, and a direct counter of their stance regarding his spiritual attainments. In fact, he has mentioned twice that he feels very depressed, which is strange for a person whose life’s work is to teach others to be happy yet he himself is depressed.
10. Hence doubt is cast over the Dalai Lama’s recognition of him as the rightful Karmapa candidate. Ogyen Trinley reiterated so frequently that he is just an ordinary person that one might be led to think he is casting doubt on his recognition as the Karmapa, and even implying that the Dalai Lama may have been wrong to recognize him. The implications of this would be disastrous for the CTA, as each and every reincarnation they have recognized will then be opened to being questioned. If the CTA can be wrong on such significant decisions related to the key leaders of many spiritual lineages, how many other mistakes have they made throughout the years that have been unaccounted for? If the Dalai Lama can be wrong on something as important as the rightful Karmapa, how many other errors have been made? Are the Dalai Lama and the CTA wrong about imposing the ban on Dorje Shugden too? The Tibetan leadership would be exposed as the fake and inefficient leadership that they really are, relying on spiritual and religious traditions to maintain their oppressive control over the Tibetans rather than any genuine political prowess.
11. Most listeners come away with the conclusion that Ogyen Trinley is planning to abdicate. What would happen if he abdicated? It could lead to the destruction of the Karma Kagyu lineage, where the Kagyus under Ogyen Trinley would fade out of existence. It might also lead to its reunification under one Karmapa candidate, Trinley Thaye Dorje, who was recognized according to tradition by the Shamarpa.
12. For a Karmapa candidate to so explicitly state that he is depressed is unprecedented. What many are asking is, how can the emanation of a being meant to be the cause and happiness of others be unhappy himself? How can he teach others to overcome their depression and gain happiness, when he himself is so unhappy? The only two possible conclusions that can be arrived at are, he is not the real reincarnation of the Karmapa or he is manifesting disappointment at the treatment he has suffered at the hands of the CTA. Neither conclusion is particularly pleasant for the CTA – in the first scenario, they made an error in identifying the Karmapa, thereby causing 18 years of division in the Karma Kagyu sect, for ultimately no reason other than self-gain, and political control and manipulation. In the second scenario, they have treated him so badly that he feels the need to speak out against them.
13. Either way, it is clear that the CTA are losing control. Their abuse of Ogyen Trinley for more than 18 years has finally come to a head. Controlled by them for their own twisted agendas, Ogyen Trinley is now revealing the truth behind the CTA’s duplicitous nature. What is most significant is that he is the purported head of a lineage who has received the CTA’s stamp of approval, and who is now speaking up against them. This will not be the only battle that the CTA has to contend with. Many other sectors of Tibetan society are speaking up, for example Thupten Choephel of Sera Jey Monastery who is threatening self-immolation if the CTA does not stop their abuse and exploitation of the Tibetan people. Political trends have also shifted – in India, for example, the government now clearly favors a friendship with China over supporting the Tibetans in exile. The CTA are losing their grip over all areas of Tibetan life, from politics to religion.

When will it end?

The CTA’s machinations within the Karma Kagyu lineage have led to a huge rift within the tradition. They engineered the split of the lineage with their recognition of a second Karmapa candidate, whose life they have controlled and whose spiritual education they have neglected. Foreseeing potential problems with the Shamarpa’s reincarnation, Ogyen Trinley himself warns against two Shamarpas being recognized. This is a very real possibility as the CTA, who have battled with many successive Shamarpa incarnations, will be tempted to recognize their own candidate in order to control him too. However, should they recognize their own Shamarpa, Ogyen Trinley warns that the Karma Kagyu school will be further split and the CTA will have directly caused the irreversible destruction of the unity of the lineage.

Coupled with the other divisive policies that the CTA enforces such as the ban on Dorje Shugden practice, the CTA are single-handedly causing the destruction of Tibetan Buddhism as a whole. Ogyen Trinley Dorje, as one of two Karmapa candidates knows this from his own personal experience, and his views are clear evidence of this.

Ogyen Trinley’s speech indicate that he is a true spiritual practitioner, disinterested in the manipulative politics of the CTA but passionate about the genuine teachings of the Buddha – peace, harmony and the cohesion of spiritual traditions. Unfortunately, and much to his disappointment, he has not received any of this whilst under the control of the CTA. The Tibetan leadership should take his message as a real wake-up call to heal the rifts that they have caused to the fabric of Tibetan life, not only within the Karma Kagyu tradition but also with Dorje Shugden practitioners. If they really care about the survival of the Tibetan culture and tradition as they so often claim, they had better start making amends, lest their actions lead to the complete destruction of Tibetan life in the future.

Special Message from the Karmapa – English

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Special Message from the Karmapa – Tibetan

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Special Message from the Karmapa – Chinese

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Transcript: Special Message from the Karmapa

Today is the last day of the 35th Kagyu Monlam Chenmo. And so, just as I have requested of him, this year His Eminence Goshir Gyaltsab Rinpoche has gone to unfathomable efforts to come and preside over the Kagyu Monlam. My original plan was that Rinpoche only needed to attend a few of the most important events and did not need to come to everything but Rinpoche has, whenever he has been able, come to preside over the sessions whenever he could without missing a single day. This is extremely kind of him, so on the behalf of all the monastics and the lay people who had attended the Monlam, I would like to express my deepest thanks to Rinpoche.

Likewise, Kyabje Mingyur Rinpoche showed us the kindness of giving meditation instructions during the pre-Monlam teachings. And then, since then during the time of the Kagyu Monlam, Rinpoche has also put in a lot of effort to come to many different events, both large and small. So, I would like to ask, and once again thank Rinpoche on behalf of everyone.
This year even though I was not there, everyone in the Monlam organising committee has taken on the responsibilities for their individual teams and co-operated, working together, just the same as they would if I were there. The results of their work has produced are no different than how they would have been, were I there, so I would like to take this opportunity to give my heartfelt thanks to Lama Choedak, foremost amongst the Monlam workers and all the other workers as well. Thank you very much.

Likewise, the monks and nuns from the various monasteries, despite the fact that the weather has been very hot, they have been very exemplary and praiseworthy in all respect during this Monlam in terms of the motivation, conduct and everything else, even in the heat. So, I would like to also say thank you very much to all of you as well.

Likewise, the faithful people who come from foreign countries, this year there have been many changes in the Monlam dates. This has caused you difficulties financially and once you arrive here, the weather has been hot and caused you even more difficulties but all of you participating makes the Kagyu Monlam into an international event. I think it shows that no matter where in the world we are from, our wishes are in unison, our wishes for world peace are in unison. Our wishes that all sentients be happy are in unison and so I would like to thank you all deeply.

Likewise, the place where we hold the Monlam is the sacred site of Bodhgaya, the noble land of India. The government of India, the federal government as well as the state government of Bihar and the local administration have all provided a great deal of assistance. Likewise, the administration of the Maha Devi temple has also continually supported us not only in the past but also in the present, so I would like to take this opportunity to express my appreciation and thanks to all of them.

Till today, at first, I didn’t think I needed to say too much. But now I would like to take this opportunity to say a few things and I think that maybe it will bring a little bit of benefit. So, the main thing to talk about is that many people have been asking when the next Kagyu Monlam, the 36th would be held. They are also asking for the time to be fixed and not changed. Quite a few people had said this and generally from our point, we have gone through a lot of effort to have a definite schedule that didn’t change but sometimes there are events with other Lamas, other great Lamas and Monlams from other lineages that are being held at the same time and when they conflict with each other then it is not very easy for us or for them. And for that reason, we have had to postpone or change our dates for such reasons several times. Even though we have not wanted to reschedule there have been situations where we have no choice but to do so. But we are doing everything we can to avoid having to change our dates in the future. In the next few days, we will have meetings to decide on a fixed time for the Monlam. We will have free discussions about the schedule in the meetings and do our best to make a decision as soon as we can. And once we have decided, we will announce it immediately over the internet so that everyone can make advance preparation to come to the next Monlam. So, try our hardest, we will try our hardest to inform you as soon as we can.

This year I really didn’t have the opportunity to attend the Monlam in person. However, as I have already said, the Monlam has been excellent and well-organised, no different from that if I were there. And when I think about it, I was recognised as the Karmapa at the age of 7. And then at the age of 14, I was separated from Tibet and come to the noble land of India. Thinking about how it was when I went from being a little boy who didn’t really understand what a Karmapa is to being brought and put on the Karmapa’s throne and gradually having to take the responsibilities that it entails, from my perspective, the Karmapa has the history of over 900 years and there have been 16 incarnations. To have qualities and abundance realisations such as they did and activities such as theirs, I don’t even have the confidence that I can even hope for such. And I don’t, for myself, really believe that it would ever happen. But because I have received the blessings of the Karmapa to some degree, I have done my best. I have done my best but I am an ordinary person. So, no matter how much hard I try, there are many other situations where that is not enough, where it is beyond me.

Many people think to themselves that being the Karmapa, you know is like some incredible thing but for me, that hasn’t happened, even if I am the Karmapa. The situation is still that really need to try hard. Gyelwa Kunsapa said, “Even the rebirth, reincarnation of a Lama or a Tulku, should spend 12 years of purification, practicing meditation to purify their remaining obstacles. It is necessary to practise meditation and accomplishment and retreats”. So, even if one is a Tulku or a reincarnation of a great Lama, you have to put in such efforts. For me, I don’t have any reasons or any basis to say that I am the reincarnation of any great Lama and since I am an ordinary person, I have to put in incredible effort even more than other people. But no matter how much effort I make, it is never enough, it is never ok. It never really reaches a level where it is sufficient. And for one side, this is people have such high limitless hopes in me. On my own part, I do my absolute best to try to live up to them. And I do this with as much as I can with the pure motivation.

When I was little, a lot of people came to give me advice. They’d say, “You have to be really careful. There are many people who have said to me Karmapa, so you have to be your best”. So many people said this but for my own part, I never had the motivation that I should compete with everyone else said to be Karmapa and therefore be careful.

For my own point, I have had a pure motivation. Whatever I am, directing my best efforts no matter what. When I was, even when I was studying at Tibet, in terms of my education, my tutors, my teachers and my tutors, the way they paid respect and so forth, were not the greatest and once I arrived in India, one reason I came to India was to study and to receive the Dharma lineages, that is why I came.

So once I arrived, it should have been better than it had been in Tibet, but in terms of my education, there were many gaps. From one perspective, the fault was my own for being too lazy. And also, I am pretty smart and since I am pretty smart, no matter what I study I immediately get a little bored and think, “I get it”. Then I immediately feel disinterested. In addition to that, the Lamas and Khenpos whom I study with, we invited the best Lamas and Khenpos amongst our Kagyus but the best Lamas and Khenpos have their own monasteries, their own Dharma centres that they have to maintain and take care off, they have activities. Hence, they could not spend all their time with me. So, for these reasons, sometimes I would have all these classes and sometimes I would not and this happened frequently.

In the past, I had the thought that if I went to a Gelugpa monastery, matriculated so to speak and followed the curriculum, I would have become a good scholar. But later when I thought about it, if I had gone to a Gelugpa monastery and gone through the studies, on the one side, there would have been nothing wrong with it. But on the other instance, I have the title Karmapa. If the Karmapa were to go to a Gelugpa monastery to study, people would say that and in the future, someone with the head of the overall, the title of the overall, head of the Kagyu were to do this, it’s like would be a bit of a problem that happened historically.

So, I‘ve had many different discussions with Gelugpa geshes but I’ve never matriculated in a Gelug monastery. So, this is one issue. My own studies have not all been that high quality or good. Mainly what I know has come from me taking interest and putting the effort into it. I never had any properly organized, thorough, education. So, that’s one issue.

So, another issue is that, when I was recognized as Karmapa when I was 7, so I was just a little boy. From the time I was little, I grew up in Tsurphu Monastery. And when I was little, all the people around me were adults. So I had to do whatever they told me to. And I couldn’t say what I needed to do.

At first, of course, I didn’t know what I needed to do. And in addition to that, other than listen to them, I never had any freedom to say what I should do or should not do. Actually, when I was little, I did have a lot of hard times. For example, in terms of power, it’s the changtso had all the power. And when people would come to give me gifts, they first of all had to take to the changtso, the changtso would take them out and open all the gifts first. And those people were suspicious that there might be a bomb or poison or something like that. So, they would take them out to check to see, they take the gifts out to make sure that there is no bomb or poison. And once the gifts had been taken away, they were never brought back, almost all of them.

Also people would come to give me money to say it was for me to give my parents. Those who knew my situation would give me money surreptitiously. At that time, there was a lot of people around right? So without knowing, they quickly slipped it under my cushion, slipped it under my cushion secretly. That’s what it was like. So, that’s what it was like when I was little.

I never really felt that I had any freedom of my own. And then I came to India. See, when I came to India, India is a free country, a democracy. So I’d hoped that when I arrived, I could do whatever I wanted. That was my hope. But when I first got to India, none of us had any knowledge about India. And at that time, the people who advised me, the people… my guides, the people who advised me, even though they definitely had pure motivation, there was none who was able to guide me, who was a hundred percent reliable. They didn’t know how things were done. So I had no one to guide me. So when we first began discussions with the Indian government, there was disharmony and disagreement in the discussion and this probably caused some suspicions. In any case, I’ve spent eighteen years in India. And during this time, I have had continually difficulties and hassles as you all know. They said that I was sent by the Chinese or that I was a Chinese spy.

Many things have happened. But even though many things have happened, I still have done what that I could. The reason why I stayed right up until now is because I feel like I must not give up on the teachings, the Kagyu teachings. Likewise, I thought that to myself that this is for the benefit of Tibet, for the benefit of all sentient beings. Thinking in this way, I stayed. Also from another perspective, when I arrived in India, it was very fortunate. I had the fortune to meet His Holiness the Dalai Lama and hear his teachings. I had many opportunities to receive profound Dharma teachings from Chamgon Tai Situ Rinpoche and Goshir Gyaltsab Rinpoche. Likewise, I’ve had the opportunity to receive profound Dharma teachings from Tangur Rinpoche, Bokar Ripoche and Yongzin Thrangu Rinpoche. And I feel all of this has been very, very fortunate. Where I live is Gyuto Monastery and the heart sons they live elsewhere, Situ Rinpoche lives in Sherab Ling, Gyaltsab Rinpoche lives in Sikkim. There’s never been a place for us to spend an extended period of time at the same place. It’s like we’re all been scattered.

When I read the lives of the previous Karmapas, the Karmapas and their heart sons all stayed together. Wherever they went, they went together. Whether it’s by teaching the Dharma, or by taking care of each other. It was like at that time, they all took care of each other but this has never happened with me. And for me, this is something I feel very disappointed about.

Then, to speak bluntly. After the 16th Karmapa passed away, we had a great rift in our Kamtsang lineage. I don’t need to say anything any more about the old situations. But because of this, we have had some disagreements among the ladrangs. Many things have happened since I arrived in India. Some of you know, some don’t. There has been a lot disharmony among the ladrangs and this has also caused me a lot of worries.

On one occasion, I invited Chamgon Tai Situ Rinpoche and Goshri Gyaltsab to come to Delhi, both Rinpoches are quite like the moon and the clouds in the sky. They are not stained by any thoughts but those who are underneath them, their attendants, and I told them to tell their attendants, the people under them that we have had a great disaster in the Kamtsang lineage. Such has never happened before. We’ve had been a huge conflict. We’ve had a terrible violation of samsara, please do what you can to avoid that again. This is what I asked both Rinpoches. And they both promised to do as I asked. Actually, to make such a request is like teaching Avalokiteshvara the Mani mantra, you shouldn’t have to say to that extent but I was too petty, too small minded and asked.

Also thinking that maybe it would be of benefit to the Karma Kaygu teachings, I went to see Kunzig Shamar Rinpoche. And when we arranged a meeting on our side shall we say, there were people who’d said that it would not be okay to make a bad connection. Quite a few people said this. Some who were nearby said this vociferously. But I ignored that and I went to Shamar Rinpoche and when we met, there was no really specific result you could point to.

But now, Rinpoche has passed away, and I do feel a bit of comfort in my mind, that at least I was able to meet Rinpoche and tell him what I thought. So, this gives me a little bit of comfort. In general, we all know how important the Shamar Rinpoche has been in the history of the Karma Kagyu. But in the last few years, in the last couple of decades, so many events have occurred that many people say we should not recite long life prayers for Shamar Rinpoche and that we should remove the Shamar Rinpoches from our lineage supplications.

But I think that that is really not seeing the important points, because Shamar Rinpoche is not just the recent 14th Shamar Miphang Chokyi Lodro, The Shamar Rinpoche is a part of the old lineage of Karma Kamtsang. The lineage from Drakpo Sengge to the present. It is not the name of the single person, it is not a single person.

No matter how much the people say that the actions of the current Shamar Rinpoche were wrong, I think that we must not paint the activities of the entire Shamar lineage black. For this reason, I think that we must have a positive way of thinking about Shamar Rinpoche. I think we need to think about Buddhism in general and the lineage in the future.

Now Shamar Rinpoche has passed away. It is extremely important that there be no problems regarding his reincarnation. We have another situation or we say there’s two different reincarnations. It will harm the Kamtsang in general and in future, the Kamtsang will split into two factions, looking at each other as enemies and that would not be good in any way at all.

From the depths of my heart, I think we can have reconciliation. And I am doing a few things to bring that about. But it’s not something for one person to do. It’s so crucial to remember that both sides need to be open. If we continue to always say bad things about each other and criticize each other. If we continue to do that, I do not think it will turn out well.

Our teachings at the Kamtsang are the same. Our Gurus the same. The colour of our hats is the same. But despite this, if we continue to cling to our own factions, no matter how right we are, we have such bias towards our sides, we will work for ourselves, to win for ourselves to defeat the others. Taking this on would be like a complete mistake. There’ll be nothing good about it. So, we often say there is the Shamar side and there is the Situ side. One side or the other. Actually we aren’t on the Situ Rinpoche side, we aren’t on the Shamar Rinpoche side. We are all on the Karma Kagyu side.

Otherwise, we’re filled with our own afflictions, the three poisons; we engage in partisanship and jealousy and at the same time say… and while we still do that we still… how to say… and if at that point we say I’m on Vajradhara’s side. There’s no benefit to that at all.

So these people say I’m pure, he’s pure, he’s a pure Kagyupa but they’re not pure. But whether one is pure or not comes down to the practice we have in our mindstreams. It does not come down to whose side we are on. I think this is something we all need to keep in mind.

Another thing is that I’m in America. I spent many months abroad, the last six months in America. There are probably a lot of people who explain the reasons why I stayed abroad for such a long time. But independent of anyone else’s explanations, what I’d like to say is that the main reason I am staying abroad is that when I had a medical exam in Germany, they told me that I had a medical problem. So then I had an .?.. (27.38) and for his sake I had to go to America and once I arrived there, I had to follow up on the medical problem they had told me when I was in Germany, and so that is for the reason.

Another matter is that, you know, for many years I’ve never had the opportunity to really rest — to rest both the body and the mind.

Once I get back to India, there’ll be a lot of busy-ness and frenetic-ness so I would not be able to rest. So, I had stayed here to rest.

So, I stayed here because I’m thinking of the long term.

Probably many people have said that I’m staying for my own personal benefit or that I had some insidious plan, but that is not it at all.

In brief, people think that I’m decisive and that whatever I’m doing, they say, “He’s the Karmapa,” so of course they’ll take it as definite the case but for me, it’s not like that.

No matter what decision I make or what action I do, there’s a lot I have to give up.

For my own part, I’ve done everything I could up till now. Everything I’ve done, I have done with a pure motivation. I’ve had a pure motivation but people will make things up. There are many people who make things up out of dislike, and there is nothing to do about that.

But amongst ourselves, there are many people who give incorrect explanations because they either do not know or do not understand what my real intentions are. Especially now that I’m staying in America, even the people I am around here have had a lot of anxiety. Likewise many people all over have had a lot of anxiety. And I have actually myself been quite downcast and depressed. This is because when other people look at what I have tried to do, they take it as a matter of course, but for my own part, I have had to give up a lot. None of it has been easy.

And even though it has been easy and when I ignore that and keep pushing ahead, if those around me do not believe in me then there’s no reason for me to pretend and keep going. So for that reason, I have been depressed.

But when you think about it from the perspective of the future, from the time of the first Karmapa, Düsum Khyenpa, to the present, the Gyalwa Karmapa has been a Lama who has engaged only in Dharma activities, not one who has been involved in politics.

And now we’re at a critical time for the Snow Land of Tibet — we have come to a point where it is important to put effort into both Dharma and politics. So for this reason we definitely need a political leader or a political guide. But for me, I don’t know how to give any political direction. I don’t know how to do this but since I have the title of Karmapa, it would not be appropriate.

Likewise, in terms of the dharma, the way I think to myself is that one does politics to accomplish short-term aims and benefit. Now, political people, they’re always changing. And also, politics means dividing into factions and then dividing into groups then trying to find profit and benefit.

But Dharma, Dharma means not divide into factions but instead bring benefit to all sentient beings who are as limitless as space. Its duration is that people don’t change posts immediately. Dharma is for protecting ourselves in this and in future lifetimes and for guiding ourselves in this until thereafter.

So the way Dharma and politics work is completely different. Since I have the responsibility of being a religious leader, I can only contend in the direction of the Dharma. When I was in Tibet, I was worried that I would have to get involved in politics. Once I arrived in India, I’ve always thought that if it came to me having to do political activities, I would not have the skills to do it, I wouldn’t know how to do it and I have no wish to do so. This is another important point for people to take into consideration.

In brief, from my own perspective, I don’t have such qualities of abundant realisations as the previous Karmapas had. If I, even though I lack those, were to continue to pretend, to deceive people, I feel I will be accumulating severely negative karma.

I have no feeling of delight, no thought of ‘I’ll get rich’ or have power or that many people like me, I don’t have any such… feel like there’s nothing I have to feel such pride or confidence in. So sometimes I think there’s no point. There’s no point to continue deceiving others.

Sometimes I think it would be better to just live as an ordinary person, an ordinary Dharma practitioner. I sometimes think that and especially recently I felt this strongly.

This is because I have worked hard for many years but I can’t work hard all by myself. A single pillar can’t hold up a single building, can it? Everyone needs to work hard and help out. We say that everyone has to have people to take care of them. If you’re taking money you need somebody to take care of you.

Without any support for yourself, there’s no benefit to teaching and helping sentient beings all by yourself. We, Buddhists, believe in karmic cause and effect. We believe in the view of inter-dependence. Inter-dependence means that in all situations, no matter what they may be, occur because of multiple causes (and) conditions. There’s nothing that can be accomplished with a single cause or a single condition. This is something that everyone needs to take into consideration.

In brief, our Kagyu lineage in general, and in particular the Karma Kamtsang, it’s like we’re a big family. It’s like a big family and in this family, the Gyalwa Karmapa is like the father of the family. But the father can’t take all the responsibility alone. The support of all the family members is needed.

Likewise, if you think about the history of the Kagyu lineage, and in particular the Karma Kamtsang, there have been many losses. For example, when the Mongol Gushen invaded, their armies razed many Karma Kamtsang monasteries and many lineages of practices and explanations were lost. Such terrible events have occurred and later after 1959, there was the Cultural Revolution.

So now we have an opportunity for the teachers to revive and flourish so I’d like to ask everyone, to ask everyone to take this opportunity as your own and to make efforts.

Sometimes people don’t seem to understand how I think. They seem unable to understand my perspective. It’s quite possible that this will happen. But what i think the most important thing is, I’m not saying that I can see far into the future or that I know how to think about the long term; but as much as I can, I try to take a long term view as I work.

It’s possible that some people cannot take such a long view but their leader, so called. If you’re going to be a leader. Once you believe in their leader, even though you may not understand all their plans and decisions, it is important to believe in them and support them.

But I’m not saying you must support me. I’m not asking for you to understand me. I’m not asking you to understand me.
Instead I’m saying this is a general thing, no matter who the leader may be in the future. People need to keep this in mind.
So I leave it here today. I have spoken about several different issues and if I’ve made any mistakes or if I’ve said anything inappropriate, I beg your pardon.

So now whatever merit has been gathered during this Kagyu Monlam Chenmo, please dedicate for His Eminence Goshir Gyaltsap Rinpoche to live long and for his wishes to be accomplished spontaneously, to be able to soon set foot in Tibet and turn the vast and profound wheel of Dharma.

Likewise, for the masters of all lineages to live long, for the Sangha of the ten directions to be harmonious and have pure discipline and so forth as described in the great aspirations which is next. So please, everyone make such aspirations and dedications.

Video: Dalai lama made mistake said Shamar Rinpoche

Shamar Rinpoche is the most senior Karma Kagyu lama after the Karmapa himself. For centuries, they would recognize each other’s reincarnations. Shamar Rinpoche would always recognize the new Karmapa and conversely, the senior Karmapa would recognize the new Shamarpa. This has gone on for many incarnations. If Shamarpa was not available , then perhaps one of the junior regents would be consulted. The current Karmapa being recognized by Tai Situpa Rinpoche and endorsed by His Holiness the Dalai Lama is out of tradition and incorrect. Shamar Rinpoche makes this point very clear in the video below. Without consulting Shamar Rinpoche, Tai Situpa snuck into Tibet and, together with the Chinese government, recognized Ogyen Trinley Dorje as the Karmapa incarnation. Shamar Rinpoche did not agree. Shamar Rinpoche has his own candidate according to the written prophecies of the previous Karmapa and Shamar Rinpoche’s own divinations. Shamar Rinpoche objected to the candidate Ogyen Trinley Dorje as he is recognized by the Chinese and further, it is not understood why Tai Situpa would supposedly join forces with the Chinese government to recognize the Karmapa. Shamar Rinpoche has requested His Holiness the Dalai Lama to withdraw his endorsement of Ogyen Trinley as Karmapa, but the Dalai Lama has said he cannot do so. This has created tremendous rifts, fighting, violence, name-hurling and legal issues within the Karma Kagyu sect. This was all created by the Tibetan leadership who interfered with the recognition of the Karmapa which they have no authority to do. Maybe it’s a sign of the incorrect way the whole procedure was done that resulted in Ogyen Trinley Dorje feeling unsure of himself as the Karmapa and complaining he is not qualified to fill the Karmapa’s shoes.

Shamar Rinpoche has recently passed away and Karmapa Ogyen Trinley Dorje is wary of which faction will recognize the new Shamarpa. If the Dalai Lama faction recognizes one Shamarpa and the other Karmapa Trinley Thaye Dorje recognizes another Shamarpa, it would further divide the Karma Kagyu school and perhaps break it entirely.

Watch Shamar Rinpoche express clearly, with his trademark directness, his feelings on this whole matter that divided the Karma Kagyu school, now still unresolved, in half.

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

Or watch on server | download video (right click & save file)

Robert Thurman’s Letter to the Shamarpa

If His Holiness the 14^th Dalai Lama has no rights, jurisdiction or traditional involvement in the recognition of any Karmapa in the whole of Karma Kagyu history, why would a self-proclaimed scholar of Je Tsongkhapa such as Robert Thurman have an inkling of what is correct and incorrect? Why does Robert Thurman think he can interfere in the traditions of the Karma Kagyu sect and even have the audacity to write to Shamar Rinpoche and the Kagyus? Why does Robert Thurman have to interfere in places where he does not belong and knows nothing about just because he claims to be the Dalai Lama’s good friend?

Click to enlarge (Source: http://www.tilogaard.dk/english/html/answer_to_robert_thurman.html)

His Eminence Shamarpa’s Open Letter to Robert Thurman

An excellent well-written logical and tradition-based letter to Thurman by Shamar Rinpoche. Shamar Rinpoche’s letter scatters any and all doubts away with his clarity and directness. One should take the time to read Shamar Rinpoche’s response.

Click to enlarge (Source: http://www.tilogaard.dk/english/html/answer_to_robert_thurman.html)

Click to enlarge (Source: http://www.tilogaard.dk/english/html/answer_to_robert_thurman.html)

Click to enlarge (Source: http://www.tilogaard.dk/english/html/answer_to_robert_thurman.html)

Click to enlarge (Source: http://www.tilogaard.dk/english/html/answer_to_robert_thurman.html)

Click to enlarge (Source: http://www.tilogaard.dk/english/html/answer_to_robert_thurman.html)

Click to enlarge (Source: http://www.tilogaard.dk/english/html/answer_to_robert_thurman.html)

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.

In Tibet, politics and religion have always been inseparable. At the beginning, the justification for this dangerous mix was that Buddhism would ‘cleanse’ and protect politics from abuse but this would only hold true if the principles of Buddhism are sincerely brought into play, to influence political decision-making. Instead it is much more common to see the religion being abused to explain away certain actions and decisions by the Tibetan government which seem to be devoid of logic and common sense.

1. A History of Oppression

For the Tibetan people, Buddhism has always been more than a belief and a system of worship. Buddhism, as it turns out, is also the instrument of social control that the Tibetan government uses to keep the people under its thumb. The Tibet before a young 14^th Dalai Lama was catapulted into the world was a feudal theocracy and the vast majority (over 95%) of the Tibetan people were slaves and serfs who had to accept their fate ‘happily’ as they were told that this was their karma and it was wrong to resist their feudal lords.

By invoking distorted religious principles, the Tibetan leadership made the people believe that it was virtuous to accept their forced servitude, and with that, the populace was molded into an obedient workforce for the Tibetan lords. Every aspect of the Tibetan slave’s life was controlled from birth to death and everything was taxed including marriage, planting crops and owning an animal. Whatever of these taxes could not be paid were passed to the next generation, thus enslaving them as well.

Cangued serfs were a typical sight in feudal Tibet

When the Dalai Lama escaped Tibet in 1959 and formed the Tibetan government in exile, this culture of subjugation and the use of religion as a political tool continued. But this time, the Tibetan government disguised itself as a libertarian leadership, a government of the people, a constitutional democracy and celebrated September 2^nd each year since going into exile as ‘Democracy Day’. The Central Tibetan Administration (CTA), which Gaden Phodrang was now called, even declared that its Constitution was built upon the foundations of Dharma or the Buddha’s teachings. People the world over cheered the triumph of classless equality and the enfranchisement of every single Tibetan man, woman and child and suddenly the Sino-Tibetan conflict became a struggle between a reformist David against the intolerant and oppressive Goliath, the red peril known as the CCP (Chinese Communist Party).

Millions poured in from Tibet sympathizers around the world and even more in the form of subsidies and grants from Western liberal governments anxious to keep communism at bay. The Dalai Lama was given a Nobel Peace Prize for his peaceful and non-violent struggle against China even as Tibetan mothers mourned the loss of family who fell in a secret and vicious CIA-sponsored guerilla war that the Dalai Lama waged against China. In truth, little had changed for the Tibetan people who now lived in exile under a more well-practiced theocracy. The ‘law’ was still what the Dalai Lama and CTA deemed it to be. The CTA disbursed aid according to pledges of loyalty and those who did not toe the line were excluded from participation in financial and social welfare programs, denied political and legal processes and have been set upon by vigilante groups, resulting in greater hardships and isolation.

H.H. the 14th Dalai Lama was awarded the Nobel Peace Prize for his advocacy for a peaceful solution to the issue of Tibet

That the Tibetan government would deceive the people of the world, many of whom sympathized with the Tibetan plight, is something to be alarmed at and demands closer inspection of who this government really is. And when we actually look into their acts and recent history, we see an insidious government who has extorted the Tibetan people endlessly and wreaked untold damage unto the credibility, integrity and reputation of Tibetan Buddhism. Whereas the administration of the 5^th and 13^th Dalai Lamas were known to be ruthless politicians, it would be the government of the 14^th Dalai Lama who would treat the ancient religion with such callousness whilst simultaneously drawing authority from it.

2. Religion at the Brunt of Politics: Some Evidence

(i) Going into exile provided the Dalai Lama and the Tibetan establishment with an unprecedented opportunity to seize absolute power. In old Tibet, the people’s allegiance to their respective Tibetan Buddhist schools stood in the way of Gaden Phodrang claiming totalitarian power. The Tibetan leadership, namely the Dalai Lama’s brother Gyalo Thondup (who is a significant figure in the Dalai Lama’s government), saw that as a great inconvenience. He sought to demolish all the different Tibetan Buddhist schools and merge them into a new one under the Dalai Lama and his government in exile.

This was in effect an attempted religious coup d’état not because those in power sincerely believed in the doctrinal superiority of their religious tradition but because they wanted absolute authority. All the four major lineages of Tibetan Buddhism – Nyingma, Kagyu, Sakya and Gelug – represent the entire composite of the Buddhist path, and comprise the essence of both sutra and tantra. Each one is precious and bears rich religious heritage, and together they weave a sacred and mystical tapestry that has come to characterize Tibet since the 2^nd century CE. And this was what the government of the 14^th Dalai Lama wanted to forcibly lay by the wayside to pave the way for them to enjoy absolute power.

There are two ironies here – first, the Dalai Lama and his government present themselves as great protectors of the Buddhadharma and indeed this is the spiritual leader’s appeal to the world. And yet, we see how they were going to unravel the rich fabric of Tibetan Buddhism that countless enlightened masters over the centuries had woven together. The second is that this happened merely one year after the Dalai Lama himself declared the Tibetan government-in-exile to be a democracy and had the year before (1964) promulgated a draft Tibetan Constitution to govern the Tibetans in exile that, amongst other rights, guaranteed the free worship of any religion a Tibetan chooses.

The plot for the Tibetan establishment to seize absolute power failed but not before Gungthang Tsultrim was found brutally murdered. He was the head of a group known as The Fourteen Settlements which had been formed to resist Gyalo Thondup’s attempted coup. When the murderer Rekhang Tenzin was caught, he admitted that he was paid by the Tibetan government-in-exile to assassinate Gungthang Tsultrim. In addition, he confessed that the CTA had also offered him a bounty to kill the 16^th Karmapa, Ranjung Rigpe Dorje, the head of the Karma Kagyu school who were historically the greatest rivals to the Dalai Lamas. News such as this would have brought down any government where laws are upheld, but as this case revealed, the Tibetan leadership is a law unto itself. And so nothing happened although they had been shown to have had a direct hand in someone’s murder.

(ii) The 16^th Karmapa was a prime target of the CTA due to his stature and high regard in the eyes of the Tibetan people. When The Fourteen Settlements group wanted a prominent religious figure to represent their collective ideals, they chose the 16^th Karmapa who became the symbol of spiritual correctness and the heart of The Fourteen Settlements’ resistance. The Karma Kagyus were also the second largest Tibetan Buddhist school after the Gelugpas, the Dalai Lama’s own religious tradition, and therefore were perceived as a constant threat by the CTA. And true to the Machiavellian minds in the Tibetan government, this threat had to be dealt with.

H.H. the 16th Karmapa Rangjung Rigpe Dorje and H.H. the 14th Dalai Lama

The opportunity came after the 16^th Karmapa passed away and there were two rival contenders to the highest seat of the Karma Kagyu. In 1992, the Dalai Lama used his unrestrained authority to force his endorsement of a candidate in a process that has historically been a private Karma Kagyu affair. The CTA then carried out what some have described as a medieval dictatorial command – over and over again, the Dalai Lama appeared in photographs and at events with his chosen Karmapa candidate, thereby signaling clearly to the Tibetan people who they should direct their allegiances to. As these repeated appearances reinforced that one candidate was favored over another, the Tibetan leadership forced a wedge into an internal split that may well have found its own solution, and hammered into place with brutal force an intractable divide. The Tibetan leadership had succeeded in its plot to essentially undermine a sacred and ancient religious order which it regarded to be its spiritual and political rival and in the process held the new head of the Karma Kagyu beholden to its authority. And so forever, the holy lineage of the Mahasiddhas Tilopa and Milarepa, which has held its integrity for almost 1000 years, was compromised and even today violent clashes break out between the two rival groups from what was formerly a united school.

Karmapa Ogyen Trinley has long enjoyed a close relationship with H.H the 14th Dalai Lama

Had the interest of the Tibetan leadership been on the preservation of the sanctity of this precious lineage, it would have acted differently. It could have stayed out of an internal quarrel – after all, when did it become the policy of a democratic government to interfere in religious matters? Or it could have arbitrated the disagreement and brokered a solution. So again, it is evident that the CTA will not hesitate to destroy religion to stay in power.

(iii) For a self-professed democratic government upholding Buddhist principles, the attitude of the Tibetan government is more that of a war chieftain than a fair and equitable administration of the people. In such an environment, high lamas, scholars, politicians, monks, the people and religious institutions of the various traditions are merely pawns to be mobilized in a power game. If you toe the government’s line and even avail yourself to bolster its power base, then the Tibetan leadership will turn a blind eye when its allies engage in immoral activities, much like how an army general might allow his soldiers to plunder and loot a conquered town.

In September 2014, His Holiness the Gyalwang Drukpa, the head of the Drukpa lineage, issued a statement informing the public that Drukpa temples were being forcibly taken over and converted into Karma Kagyu monasteries allegedly under the instructions of the Dalai Lama’s Karmapa candidate, Ogyen Trinley. However, the plot was revealed to be more sinister than meets the eye. In his statement, His Holiness the Gyalwang Drukpa further said,

I did not believe then that His Holiness Karmapa Ugyen Thinley Dorjee would have given such an instruction because he was just a child at that time. Even today the name “His Holiness Karmapa Ugyen Thinley Dorjee” is being used to forcibly take over and convert the Drukpa Lineage monasteries to the Karma Kagyu. Historic pictures, images and art of Drukpa Lineage Lamas are being defaced and removed by the Karma Kagyu in an attempt to rewrite history. Despite what I have been informed, I still do not believe that His Holiness Karmapa Ugyen Thinley Dorjee would give instructions to forcibly take over Drukpa Lineage monasteries and convert them to Karma Kagyu.

The Gyalwang Drukpa’s open letter regarding the forced conversions of Drukpa Monasteries and holy sites (Click to enlarge)

And yet, Dharamsala remains silent on this ongoing transgression by a member of its own coterie. Firstly, we see that abuse of power is rife amongst those close to the Dalai Lama. In addition, not only is this forced conversion a breach of the law but also a serious infraction of the vows that Kagyu monks are bound by. And yet, the Dalai Lama and CTA allow this. By remaining silent to such obvious acts of aggression, the Tibetan government in fact encourages more such activities to happen when people know they will not face consequences for such behavior carried out in the leadership’s name.

In the meantime, practices such as Dorje Shugden are unilaterally banned without recourse and without the CTA having to provide sound reasons for declaring a 400-year old practice to be a criminal activity. It is clear therefore that whether a spiritual activity, prayer, ritual, religious school, lineage, monk or an ordinary person is good or bad is purely based on the whims of Dharamsala and not based on any code of conduct or the law.

(iv) But the forced conversion of Drukpa monasteries is not an isolated case. In an open letter to the Dalai Lama dated May 1, 2016, Lodreu Rabsel Rinpoche, the General Secretary to the Karmapa Trinley Thaye Dorje, the rival to the Dalai Lama’s Karmapa candidate Ogyen Trinley, described very troubling developments. The open letter spoke of how the Karmapa Trinley Thaye Dorje was continually being harassed and prevented from performing his official spiritual duties by groups of people apparently “acting according to the Dalai Lama’s instructions”. Lodreu Rabsel Rinpoche went on to ask in his open letter,

…You [Dalai Lama] travel the world complaining about others not respecting the religious freedom of the Tibetan people, why do you not respect them yourself?

And in one sentence, Lodreu Rabsel Rinpoche addressed the crux of the Tibetan paradox – why is the CTA committing the same crimes that it wants the world to sanction China for?

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Again, there was no response from the CTA or the Dalai Lama’s office. Before that, Dharamsala had made sure the Karmapa Trinley Thaye Dorje was marginalized by spreading the rumor that he worships the Dharma Protector Dorje Shugden, whom the CTA had banned and criminalized by alleging rather irrationally that everyone associated with this practice is on the payroll of their enemy, China.

(v) The Dorje Shugden conflict is by far the clearest and most irrefutable example of how the Tibetan government uses religion as a political instrument that they wield ruthlessly. It is also a blatantly obvious illustration of the CTA’s disregard for its own Constitution and the Tibetan people’s rights.

For reasons that have never been made clear, the highly regarded Dharma Protector of the Gelugpas, Dorje Shugden, was suddenly outlawed in 1996 after the Tibetan leadership began to speak against it in the late 1980s. Dorje Shugden had been central to the Gelugpas’ spiritual life for centuries and prior to the ban on the practice, over 90% of Gelugpas including the Dalai Lama worshipped this deity.

Even though the most senior lamas in the Sakya and Gelug traditions worshipped Dorje Shugden as a Buddha over the centuries, none of that stopped the Dalai Lama from suddenly declaring this deity to be an evil spirit that should be forbidden. In this, the Tibetan leadership showed complete disregard for the beliefs of others and afforded even less respect for their rights which are supposedly guaranteed by law. Later on, when the claim of Dorje Shugden being a demon could not be sustained because it was easily debunked, the justification to criminalize the religion suddenly shifted to Dorje Shugden being a Chinese ghost and all of its practitioners (including the Dalai Lama at one time) being agents of Communist China working to destabilize the Tibetan government. The magnitude of this idiocy is difficult to articulate in words; it is like a world leader banning Catholicism and declaring that if you are a Catholic priest, then you must be a pedophile.

As can be seen in this case, whatever the Tibetan leadership says automatically becomes a law that all Tibetans are obliged to obey lest they are accused of being anti-Dalai Lama or pro-China. All they have to do is say “The Dalai Lama said so” and their diktats are automatically enshrined as law. Even so, the Tibetan leadership’s Cabinet and Parliament went so far as to pass various official resolutions making it mandatory for all Tibetans to hate worshippers of Dorje Shugden. Thus in the years after 1996, the CTA successfully spawned a vicious hate campaign against core members of the Gelugpa monastic community and drove a wedge deep into the heart of the Tibetan populace both in Tibet and in exile.

3. Conclusion

Dharamsala’s war against Dorje Shugden is in fact a war against its own monastic establishments because virtually all the highest and most senior monks of the tradition practiced the deity Dorje Shugden. And if the Tibetan people were to believe in the CTA’s version of the story, they must absolve their allegiance to their respective lineage masters who regard Dorje Shugden as a benevolent Buddha. In the same manner that the Karma Kagyu school was divided irreparably over the Karmapa issue, the Gelugpa tradition was torn asunder and the lay and monastic community scattered. The main Gelugpa monasteries – Ganden Monastery and Sera Monastery – were split, old and established bonds were severed, and monks were expelled or disrobed in disgust, because they could not withstand the hate campaigns the Tibetan government had initiated.

The CTA have broken the backs of the Gelugpa and Karma Kagyu schools of Buddhism. Together, these two spiritual lineages account for the bulk of the Tibetan population inside and outside Tibet. As a result, the majority of Tibetans are now confused and dislodged from old loyalties, precisely the result the CTA had originally intended from the time Gyalo Thondup sought to weaken the influence of the various schools to strengthen the secular leadership’s power. But the damage stretches far beyond sectarian lines as many around the world have lost confidence in the religion after witnessing the vicious infighting and endless barrage of propaganda and disinformation.

How is anyone to know what is true and can be believed and what is false? If the government of Avalokiteshvara can commit such heinous crimes, then there is nothing sacred about this religion. And so, in the wake of the Tibetan government’s political scheming, Tibetan Buddhism lies broken, uprooted and defamed. Never has Tibetan Buddhism been so weak as it is today and finally the Tibetan government-in-exile seems to be succeeding where the evil king Langdharma failed. The Tibetans may have lost their country to an external challenger but the spiritual tradition of the people, which is the heart and soul of Tibet, has been lost to the greed and corruption of their own leadership. What took attained masters centuries to build and assemble has been dismantled in just a few decades, and this will be the legacy of the 14^th Dalai Lama’s Central Tibetan Administration.

The Dalai Lama is loved and revered as both a god and a king by the Tibetan people

The propitiation of Dorje Shugden can be traced as far back as 400 years ago. And in that time, Dorje Shugden was revered as an enlightened Dharma Protector who is in fact the emanation of the Bodhisattva Manjushri. This view of the Protector was held by virtually all Gelug high monastic establishments including, at one point in time, the 14^th Dalai Lama himself. Historical accounts confirm that it was the oracle of Dorje Shugden whom those closest to the Dalai Lama trusted and consulted in 1959 to seek divine intervention to assist the Tibetan God-King’s escape from Tibet.

However, this all suddenly changed without much explanation. In 1996, the Dalai Lama went from worshipping and praising the deity Dorje Shugden to publicly renouncing and condemning it as a demonic practice. Turning against Dorje Shugden, the Dalai Lama began repeatedly calling for the cessation of the Dorje Shugden practice, primarily citing that it harms his life and the Tibetan cause.

In swift response to the Dalai Lama’s new negative sentiments, the Central Tibetan Administration (CTA) and the Dalai Lama’s loyal supporters undertook drastic measures and employed very questionable and persecutory tactics as a means to stamp out the Dorje Shugden practice. Essentially, the Tibetan leadership’s purposeful opposition of a religion is an infringement on the freedom and rights of the Shugden practitioners, not to mention a blatant breach of the Tibetan Constitution.

The Parliament and Cabinet of the Tibetan government-in-exile even went as far as passing resolutions effectively decreeing the worship of a Tibetan deity, a criminal act. As a result, those who steadfastly believed in Dorje Shugden, ordained and lay practitioners alike, were singled out, marginalized, refused public service and jobs, denied voting rights and systematically discriminated within the Tibetan exile communities. Hence, the start of the Dorje Shugden controversy that continues to plague the Tibetan people and Tibetan Buddhism to date.

Many cannot understand why the Dalai Lama, an established icon of peace, harmony, compassion and tolerance, would act in complete contrast to all the values he appears to stand for. Over time, one insubstantial reason after another was advanced to explain the ban but when tested against established Buddhist doctrines and also secular logic, they were easily debunked.

The ban is now 20 years old and much damage has been inflicted on both sides of the divide. Still, no viable justifications or plausible explanations that have withstood the test of reason have been given for the Dalai Lama’s violent move against an ancient religious tradition.

In this article, we will look at some theories that are frequently raised to explain the Dalai Lama’s perpetuation of the ban against the Dorje Shugden practice.

1. The Dalai Lama genuinely believes that the Dorje Shugden practice is just spirit worship and it harms his life

The Dalai Lama asserts that Dorje Shugden is not enlightened and is merely a spirit. Hence, stopping the propitiation of Dorje Shugden is necessary to prevent Tibetan Buddhism from “degenerating into a form of spirit worship”. Ironically, if one agrees with this theory, one inevitably is not only undermining the enlightened status of the Dalai Lama but also the power of taking refuge in the Three Jewels. If we believe the Dalai Lama’s statement, we are actually agreeing that the Dalai Lama, supposedly an emanation of Chenrezig, the embodiment of the compassion of all Buddhas, is powerless against a mere spirit. Also, if that is indeed the case, why bother taking refuge in the Buddhas?

In addition, many are perplexed that the Dalai Lama has gone on record stating that all high lamas who believe in Dorje Shugden, including his own guru, H.H. Kyabje Trijang Rinpoche, are wrong without providing solid evidence to substantiate such statements. Their concern takes into account that;

1. In Tibetan Buddhism, lineage is very important as it ensures the authenticity of the teachings. Therefore, such serious assertions cannot be made lightly without strong justifications. If any teaching by a teacher or Guru can be negated by mere allegations, it will throw the whole system of belief and teachings into question, not to mention the legitimacy of the lineage that survives on the basis of a teacher passing the lineages pure and intact to the next generation of qualified student-masters.
2. Furthermore, the Guru in Tibetan Buddhism is viewed as the Buddha and central to practice, especially for Tantric practice, without which the training cannot yield positive results. Thus, by rejecting Dorje Shugden in such a high-handed manner, the Dalai Lama has also severed his allegiance to his Guru, which sets a dangerous precedent that calls into question the very foundation of the practice, leading to the degeneration of Vajrayana Buddhism.

2. The Dalai Lama genuinely believes he has to consolidate power and to do that it is necessary to destroy old customs like the Dorje Shugden practice

This theory stems from the fact that for most Tibetans, religion is the foundation of their lives. Therefore, reverence towards their respective lineage teachers is paramount. This would also mean that the Dalai Lama was never in complete control over the Tibetan population. It is said that in exile, those close to the Dalai Lama saw either an opportunity or the necessity to consolidate power and therefore the various religious sects had to be forged into a single entity under the Dalai Lama’s lordship.

However, the great Gelug lamas were in the way and as long as they were around, they would continue to command the hearts and minds of the people. Over time, as the Dalai Lama’s consolidation plans stalled, the Dalai Lama came to view them as a threat to his political ambitions, and hence their preeminence had to be brought down and traditions that upheld their significance, abolished. However, it would be difficult for the Dalai Lama to attack these lamas directly as many were his teachers and teachers of other notable Tibetan people. And so the Dalai Lama commenced hostilities against Dorje Shugden whose lineage is synonymous with the high lamas whose power the Dalai Lama wanted to subvert.

Many have questioned the Dalai Lama’s motives in wanting to unite all Tibetans, considering that it is the ban itself that has and continues to split the Tibetan community. Some have even ventured that the Dorje Shugden ban is another attempt by the Dalai Lama to wield greater control over the masses for less than honorable reasons. The Dorje Shugden ban appears to be a repeat of the Dalai Lama’s divide-and-conquer tactics previously used in the Karmapa controversy, where the Dalai Lama overstepped boundaries and traditions and interfered in the succession process of the Karma Kagyu school that resulted in two rival Karmapas and a rift within the sect that persists even today.

3. The ban is the Dalai Lama’s weapon and bargaining chip with China

The Sino-Tibetan conflict is the classic David and Goliath story. In facing China, the new global super-power, the Dalai Lama has no military or financial power to speak of and seems to be totally helpless. However, the Dalai Lama does command the affection and loyalty of 6 million Tibetans inside what is now known as the Tibet Autonomous Region (TAR), who hang on the Tibetan God-King’s every word.

China on the other hand wields tremendous economic power and has the largest army in the world. But there is one thing that China fears above all, which is inchoate unrest from its many ethnic tribes that may be triggered by the discontent of 6 million fevered Tibetans.

According to this theory, in imposing the ban the Dalai Lama had hoped to create a headache for the Chinese government. Of the 6 million Tibetans in TAR, approximately 70% belong to the Gelug lineage and of that, most would have been Dorje Shugden worshippers given the widespread influence of Shugden lamas such as H.H. Pabongka Rinpoche and H.H. Trijang Rinpoche.

The Dalai Lama’s decree for all ‘loyal’ Tibetan people to abandon their faith and teachers is a calculated move to prove to the Chinese authorities that he still wields the power to spark riots that will then become the catalyst for ethnic uprising against the ethnic tribe overlords. The Chinese regard the Dalai Lama as a dangerous separatist and this is exactly what they fear – that the Dalai Lama would ‘weaponize’ the Buddhist religion and turn it against the Chinese.

By imposing the Shugden ban, the Dalai Lama creates latent unrest amongst 6 million Tibetans in China, a serious headache for the Chinese

4. Dorje Shugden is a convenient scapegoat

This theory revolves around the fact that on many occasions, the Tibetan leaders had promised the Tibetan people that they would soon return to their homeland. In addition, many people around the world had contributed funds and effort believing in the Tibetan cause for liberation. In fact, over the 50-year period since entering exile, the Tibetan leadership has done very little to advance the Tibetan dream or provide a future for the loyal Tibetans who had followed the Dalai Lama into exile.

To deflect the blame away from themselves, the Tibetan leaders used Dorje Shugden as a convenient scapegoat. By pointing the finger at Dorje Shugden practitioners, the Tibetan leadership has been quite successful at diverting the majority of the Tibetans’ attention away from their incompetence and failures, thus enabling them to escape accountability for their actions. It has also directed the frustrations and angst of the people towards Dorje Shugden practitioners instead of the Tibetan leadership, acting like a “Get Out of Jail Free Card” for the Tibetan leadership.

However, it is no longer just the Tibetan people who are getting restless but also a global community of supporters who have donated countless millions towards the Tibetan cause. The “Get Out of Jail Free Card” no longer works as the majority of this group of people have no qualms about questioning the Tibetan leadership, if they see such need to do so. United States Congressman Dana Rohrabacher and Maura Moynihan (daughter of United States Senator Daniel Patrick Moynihan) are but two of a number who are beginning to take the Tibetan leadership to task for their failures and misrepresentations to the public.

Imposing the ban against Dorje Shugden takes attention away from the Tibetan leadership’s failures

5. The Dalai Lama is not who people think he is

Generally, the mere mention of the Dalai Lama conjures up the image of a humble monk, the embodiment of Buddhist values, an icon of peace in these degenerate times. Yet, many are finding it difficult to reconcile such persona of the Dalai Lama with his extreme position in respect of the Dorje Shugden ban. On a spiritual level,

1. The imposition of the ban has forced many people (who are under the reign and control of the Dalai Lama) into breaking their samaya with their (other) spiritual teachers, which is in fact spiritual suicide especially for those who have been initiated into higher practices. This not only destroys their spiritual life now, but endangers the happiness of their countless future lives.
2. With the ban, the Dalai Lama has created a schism in the Sangha, which is one of the Five Heinous Crimes of immediate retribution. It is said that anyone who commits such an action will go straight to Avici Hell at the end of that life, which is why it is called an action of ‘immediate retribution’.
3. By triggering and perpetuating the ban, thus resulting in much harm, pain and suffering to Dorje Shugden practitioners, the Dalai Lama is clearly acting contrary to Lord Buddha’s teachings and breaking a whole host of Root Bodhisattva vows in the process.

Who is the Dalai Lama really?

Hence the premise of this theory, as why would a Sangha relentlessly perpetuate the Dorje Shugden ban when the resulting spiritual damage is so foreseeably enormous?

On a secular scale, the Dalai Lama’s insistence on the Dorje Shugden ban despite the obvious severe consequences and harm towards Dorje Shugden practitioners runs afoul of his calls at international platforms for universal peace, harmony and compassion. It is hypocritical that the Dalai Lama continues to espouse his views about religious harmony, democracy and compassion for all whilst continuously ignoring the plight, pain and suffering of Dorje Shugden practitioners despite clearly being aware of them.

6. It is part of the Dalai Lama’s “bigger” plan

Some believe the Dorje Shugden ban is actually part of the Dalai Lama’s bigger plan of spreading the Dorje Shugden practice. This stems from the fact that the imposition of the ban by the Dalai Lama has resulted in much attention on the Dorje Shugden practice, with many being exposed to and becoming aware of the existence of this Protector. It has culminated to a situation where any mention of the Dalai Lama is always followed by the mention of the Dorje Shugden controversy. Hence, according to this theory, the ban is said to have in essence led to the widespread fame of Dorje Shugden.

The Dalai Lama practiced Dorje Shugden for over 40 years of his life

In addition, the Dalai Lama’s ban has served to separate the wheat from the chaff. Through the ban, real practitioners who have steadfastly kept their vows and promises to their Gurus at all costs are clearly distinguishable from those who readily abandon their practices and integrity in exchange for benefits. It has also caused many to really examine the state of their own practice and the value of the Dorje Shugden practice. Such exercise has even led to many becoming more resolved to practice and even to defend the lineage accordingly.

Some have sought to discredit this theory by dismissing it as merely idealistic views of those who try too hard to find justifications for the Dalai Lama’s conflicting actions. However, regardless of whether one agrees with this theory or not, looking at the situation at hand, it would appear that such result bears striking similarities to actions of the great awakened Mahasiddhas of the past who similarly conducted themselves in a manner that appeared to contradict the Dharma but much later was revealed to be their unconventional ways to ultimately benefit Buddhist practitioners.

His Holiness the 17th Karmapa Trinley Thaye Dorje is accepted as the legitimate Karmapa by Buddhist practitioners throughout South East Asia.

By: Ashok Rao

Introduction

Over the course of recent years His Holiness the 17th Karmapa Trinley Thaye Dorje has traveled through South East Asia on extensive teaching tours, visiting Taiwan, Singapore, Malaysia and the Philippines on a number of occasions. Despite not having been recognized by His Holiness the 14th Dalai Lama nor the Central Tibetan Administration (CTA) as the legitimate reincarnation of the 16th Karmapa Rangjung Rigpe Dorje, his activities in this region clearly show that Buddhist practitioners accept him as the unmistaken and rightful heir to the position of Karmapa.

The Karmapa Controversy

Following the passing of the 16th Karmapa Rangjung Rigpe Dorje, a great master who told practitioners they would need to rely on Dorje Shugden in the future, the search for his reincarnation caused a split within the tradition due to the machinations of the CTA in an attempt to exert control over the Karma Kagyu lineage. Tai Situ Rinpoche, one of the Four Regents of the Karma Kagyu, approached the Dalai Lama and the CTA to endorse his candidate of Karmapa Urgyen Trinley Dorje. The CTA found this too good of an opportunity to let pass, and so promptly recognized and endorsed this candidate. In endorsing a candidate who would subsequently be beholden to them in thanks for his recognition, this was clearly an attempt on their part to gain control of the Karma Kagyu lineage, which has historically been at odds with the Tibetan leadership since the time of the Great 5th Dalai Lama. As a matter concerning the Karma Kagyu, rather than the Gelug lineage of which the CTA is largely composed of, both the Dalai Lama and the CTA had no spiritual authority to endorse such a recognition.

Traditionally, Tai Situ Rinpoche is not the primary Regent responsible for the recognition or enthronement of the Karmapas. Rather, the Regent with the authority to do so has been Kunzig Shamar Rinpoche, who in fact recognized and enthroned Trinley Thaye Dorje as the 17th Karmapa. When the issue of two Karmapas arose, instead of stepping in to mediate between both sides of the divide, the CTA clearly endorsed Karmapa Urgyen Trinley Dorje, thereby exacerbating the situation within the Karma Kagyu tradition. Despite being shunned by the CTA, Karmapa Trinley Thaye Dorje persevered in his studies and now teaches thousands all over the world, spreading the holy Karma Kagyu lineage. His wildly popular teaching tours across South East Asia are testament to the fact that Buddhist practitioners there are not fazed by the CTA’s decision to endorse the other Karmapa Urgyen Trinley Dorje.

The Philippines 2012

The Karmapa Trinley Thaye Dorje giving Dorje Sempa (Vajrasattva) empowerment in Manila.

The Karmapa Trinley Thaye Dorje giving a lecture at a packed-out auditorium at the De La Salle University in Manila.

Arriving to bestow the Menla (Medicine Buddha), Dorje Sempa (Vajrasattva) and Amitabha empowerments. Karmapa’s events in South East Asia have seen a steady increase in attendance, with more people following the Karma Kagyu tradition thanks to the Karmapa’s efforts in spreading the Dharma.

Singapore 2012

His Holiness Karmapa Trinley Thaye Dorje giving a talk entitled ‘Living a Meaningful Life in the Contemporary Age’ in Singapore.

The talk was held at the Buddha Tooth Relic Temple and Museum’s convention hall.

The talk was attended by hundreds of Tibetan Buddhist practitioners from all over South East Asia and the world.

The Karmapa arriving to perform a Smoke Offering Puja and an Amitabha Jangchog Puja, a service performed for the deceased. Not fazed by the CTA endorsing another Karmapa, South East Asians flock to the Karmapa’s activities.

The Karmapa making offerings to the Buddhas on behalf of the deceased and all sentient beings.

Taiwan 2014

His Holiness Karmapa Trinley Thaye Dorje presiding over a Kagyu Monlam in Taipei, Taiwan. Extensive offerings were made to the Karmapa for his long life during the ceremony. The Karmapa also bestowed a blessing to the 500-strong crowd.

During the teaching tour, the Karmapa bestowed Refuge, the Thousand-Armed Avalokiteshvara and Dharmapala Mahakala Bernakchen empowerments. He also performed a Red Chenrezig Puja. This form of Chenrezig is said to grant the accomplishments of peace, increase, subjugation and wrath.

Taiwan 2016

His Holiness Karmapa at the Karma Kagyu Monastery, dedicated to the preservation of the Karma Kagyu Dharma in Taiwan. Support for Karmapa Trinley Thaye Dorje is so strong, that such monasteries can be built and maintained despite not being endorsed by the CTA who themselves have no authority over the spiritual lives of others.

The Karmapa is not only accepted by those of the Karma Kagyu lineage but also by the Sangha of other traditions as well. Here we see him visiting a Mahayana temple in Taiwan.

It was during this visit to Taiwan in 2016 that the Dalai Lama and the CTA’s supporters tried to block Karmapa Trinley Thaye Dorje’s teaching schedule. This raised a number of questions in the minds of practitioners about why this was happening. Subsequently, Lodreu Rabsel Rinpoche, who served as the General Secretary to the Karmapa in the past, composed an open letter to the Dalai Lama and the CTA, addressing the various points of harassment, intimidation and discrimination faced by those who support the Dharma works of Karmapa Trinley Thaye Dorje.

Practitioners welcoming the Karmapa in earnest celebration to the Taipei Expo Park to lead prayers and give blessings.

The Karmapa bathing the Buddha, after which he led the King of Aspiration Prayers for the living and deceased following the recent natural disasters in Taiwan. Sangha from other Tibetan Buddhist lineages and even other traditions attended the event.

The Karmapa blessing one of the hundreds of Buddhist practitioners who came to receive his blessings as the head of the Karma Kagyu lineage. The event was streamed live over the internet with over 10,000 people watching from all over the world.

Malaysia 2016

The Karmapa arriving to the teaching venue in Malaysia. From the sheer number of attendees, who even spilled out of the teaching venue, it is clear that the Karmapa’s popularity amongst practitioners in South East Asia is growing, regardless of the CTA’s opinion of him.

Hundreds of practitioners gathered to receive the Dharma from the Karmapa.

Practitioners queued for hours to receive various empowerments and blessings from the Karmapa.

The holy Sangha participating in teachings and prayers.

The Karmapa taught and bestowed empowerments to huge crowds throughout his visit, highlighting his popularity in the region.

The Karmapa greeted by Venerable Datuk Kirinde Dhammaratana Nayaka Maha Thero, Chief Monk of Buddhist Maha Vihara in Kuala Lumpur.

The Karmapa together with the Chief Monk of Buddhist Maha Vihara (saffron robes), other members of the Sangha and Dato’ Sri Liow Tiong Lai (purple shirt), a prominent politician in Malaysia, gathered to celebrate Wesak Day.

The Karmapa leading the Wesak Day parade in the heart of Malaysia’s capital city.

Conclusion

Despite the Dalai Lama and the CTA’s continued support and endorsement of Karmapa Urgyen Trinley Dorje, it is quite clear that Karma Kagyu practitioners across the South East Asian region choose Karmapa Trinley Thaye Dorje as the legitimate Karmapa. Buddhist practitioners in South East Asia do not welcome the CTA’s interference in the matter of recognizing Karmapa Urgyen Trinley Dorje, evident by the support and reverence paid to Karmapa Trinley Thaye Dorje.

Neither does this interference have significant impact in South East Asia, where the Karmapa Thaye Dorje is wildly popular, and where the majority of countries have little or no ties at all with the CTA in Dharamsala. This puts the Karmapa’s popularity squarely out of the reach of the CTA; the South East Asia governments cannot be swayed or manipulated by the goodwill that the Dalai Lama has globally, which the Tibetan leadership often uses to guilt people into doing what they (the leadership) want. In fact, South East Asia has strong trading and economic links with China, a government which the CTA maligns. Even if such countries did have links with the CTA, they would not risk the ire of China, given its position of economic partner.

In South East Asia, practitioners focus on their religious journey rather than embroil themselves with Tibetan politics. Therefore the CTA’s machinations to control the Karma Kagyu tradition have been countered with a strong resistance against the political involvement in the religious lives of practitioners the world over, just as they have been countered by the continued and vocal adherence to the practice of Dorje Shugden by those within their own Gelug tradition.

Lodreu Rabsel Rinpoche

by Michaela Smith

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.

In an interesting turn of events, an explosive open letter to the Dalai Lama has recently come to light. Written by Lodreu Rabsel Rinpoche, who served as the General Secretary to H.H. the 17th Gyalwa Karmapa Trinley Thaye Dorje in 2011, the letter addresses various points of harassment, intimidation and discrimination attributed to supporters of H.H. the 14th Dalai Lama, which show remarkable similarities to the problems faced by Dorje Shugden practitioners today.

The letter describes the series of persecutions faced by Karmapa Trinley Thaye Dorje and his supporters, culminating in attempted sabotage of the visit of Karmapa Trinley Thaye Dorje to Taiwan and Ladakh by a group of people presenting themselves as supporters of the 17th Karmapa Ogyen Trinley Dorje and the Dalai Lama respectively. The letter also questions why no action has been taken on the part of the Dalai Lama to quash claims that they were acting on his instructions and to intervene in the persecution against supporters of Karmapa Trinley Thaye Dorje, and appeals to the Dalai Lama’s moral responsibility as the spiritual leader of the Tibetan people to intervene and control his followers.

Clearly, the suppression of religious freedom and human rights by the Dalai Lama and his followers is not only directed at Dorje Shugden practitioners, but has extended to other sects of Tibetan Buddhism, in this instance the Karma Kagyus. In fact, such aggression on the part of the Dalai Lama’s followers is squarely directed at anyone who is seen as opposing the advice, opinions and edicts of the Dalai Lama.

Dorje Shugden practitioners do not wish to intervene or take sides in the Karmapa’s controversy. However, we could not help but notice the similarities between what supporters of Karmapa Trinley Thaye Dorje and Dorje Shugden practitioners have to endure.

This article aims to highlight the on-going sufferings caused by the Dalai Lama’s decisions and proclamations and show conclusively how any opposition to the Dalai Lama’s decisions is met with scare-tactics, violence and persecution by the Dalai Lama’s followers in order to coerce others to submit and conform to the Dalai Lama’s wishes.

Highlights of the letter titled “Questions and a request to His Holiness the Dalai Lama”

Page 1 (click to enlarge)

Page 2 (click to enlarge)

The nature and publication of the letter

Firstly, Lodreu Rinpoche wrote this letter titled, “Questions and a request to His Holiness the Dalai Lama” without a formal letterhead. This implies that he is writing this letter in his personal capacity and is taking full responsibility for the letter’s content.

Lodreu Rinpoche also published this letter on his personal Facebook page for public consumption, which indicates that he is not afraid of the repercussions that might follow from confronting the Dalai Lama openly.

Note: The fact that Lodreu Rinpoche supports Karmapa Trinley Thaye Dorje instead of the Dalai Lama’s choice of Karmapa, Ogyen Trinley Dorje, can be seen as defying the Dalai Lama.

The Dalai Lama has many die-hard followers who will not hesitate to employ violent means whenever they see the Dalai Lama’s instructions not being obeyed or the Dalai Lama being publicly confronted or humiliated. For this reason, Lodreu Rinpoche is very courageous for questioning and confronting the Dalai Lama openly.

Sabotaging events conducted by those who are seen as defying the Dalai Lama

On the occasion of the recent coming of the 17th Gyalwa Karmapa Trinley Thaye Dorje in Taiwan, at the invitation of the Taiwanese government Mongolian and Tibetan Cultural Centre, a number of persons presenting themselves as supporters of H.H. Ogyen Trinley used all available means to prevent this event from happening. Consequently, a substantial number of people started asking themselves questions, wondering why such actions were perpetrated.

The same situation had happened during the summer of 2015 in Ladakh, when the 17th Gyalwa Karmapa Trinley Thaye Dorje was invited by Chime Rinpoche to inaugurate the Karma Dupgyud Choeling Monastery. At the time, people presenting themselves as disciples of the Dalai Lama used every possible means to prevent the 17th Gyalwa Karmapa Trinley Thaye Dorje to come to Ladakh, saying they were acting according to the Dalai Lama’s instructions.

Note: This is not the first time that supporters of Karmapa Ogyen Trinley Dorje attempted to stop Karmapa Trinley Thaye Dorje from entering Taiwan. In 1999, they also tried various methods to stop Karmapa Trinley Thaye Dorje from getting a Taiwanese visa but were unsuccesful.

It is interesting to note the unethical methods employed to curb the growing influence of those seen to oppose the Dalai Lama. Gyalwa Karmapa Trinley Thaye Dorje is not the only Lama to have had his travel plans affected.

In a very similar situation, the Central Tibetan Administration (CTA) and the Dalai Lama’s followers sabotaged the scheduled visit of H.E. Kyabje Yongyal Rinpoche to India, where he was scheduled to give a series of teachings and initiations at Serpom Monastery in 2015. A powerful and influential Dorje Shugden lama, Yongyal Rinpoche was in possession of a valid Indian travel visa. Yet, when he arrived at Kempegowda International Airport in Bangalore, it was discovered that Yongyal Rinpoche’s 10-year visa to enter India was canceled without obvious reason. It is strongly believed that the CTA engineered the cancellation of Yongyal Rinpoche’s visa, and his subsequent detainment and deportation.

Similarly, when H.H. Kyabje Trijang Chocktrul Rinpoche was scheduled to travel to Mongolia in September 2014 to give a series of initiations including that of Dorje Shugden, the CTA attempted to intervene with the Mongolian authorities to prevent this event from happening. Fortunately, they were unsuccessful and Trijang Chocktrul Rinpoche went on to give the Dorje Shugden empowerment to an assembly of over 700.

Such attempts by the Dalai Lama’s followers to sabotage the events conducted by those seen as opposing the Dalai Lama are squarely aimed at curbing their influence. Other Dorje Shugden lamas’ travel plans have been affected due to the CTA’s refusal to issue the necessary travel papers or cancellation of their visas.

Dividing and conquering the Tibetan community

H.H. Ogyen Trinley alleged supporters argued that Trinley Thaye Dorje was not the real Karmapa, but that the only real Karmapa was Ogyen Trinley, who had been – according to them – “recognized” by the Dalai Lama, who expressed this in writing. But it is widely known that this pseudo-recognition of Orgyen Trinley was based on a false testament recognition letter, attributed to the 16th Karmapa by Djamgeun Tai Situ Rinpoche. The forgery was confirmed by the declarations of Tai Situ Rinpoche’s very close collaborator and supporter from the beginning of this affair: Ugyen Tobgay Rinpoche. His testimony was recorded and is available on youtube (“Ugyen Tobgay talk about Karmapa’s fake prediction letter by Situ Rinpoche”, translated into English by Dzongsar Khyentse Rinpoche).

Your Holiness, you know that the 17th Gyalwa Karmapa Trinley Thaye Dorje was officially recognized by Kunzig Shamar Rinpoche, in accordance with the century old Kagyu tradition. This was accepted by all the members of the Karmapa Charitable Trust – founded by the 16th Karmapa – and by the members of Karmapa’s administration and monastic community.

Watch the video of Ugyen Tobgay Rinpoche speaking about the Karmapa’s fake prediction letter by Situ Rinpoche:

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Or watch on server | download video (right click & save file)

or read the transcript here:
http://www.dorjeshugden.com/wp-content/uploads/letters/Ugyen-Tobgay-fake-karmapa-letter.pdf

Note: Traditionally, each Karmapa leaves indications of his next rebirth in the form of a letter, which is the basis of Tai Situ Rinpoche’s claim for his chosen Karmapa candidate, Ogyen Trinley Dorje. Tai Situ Rinpoche has denied all requests for the letter to be examined by independent experts on the basis that it would be a violation of a sacred object.

The responsibility of recognizing and enthroning the next Karmapa after the passing of the current Karmapa traditionally belongs to the Sharmapa, the second highest ranking lama in the Karma Kagyu tradition. The Dalai Lama, a monk of the Gelugpa tradition, should not interfere in the recognition of lamas from other lineages such as the Karma Kagyu, let alone be involved in the selection of its head.

The Dalai Lama’s break with tradition and his involvement in recognizing a different Karmapa from the one selected by the Sharmapa, Trinley Thaye Dorje, has instead caused a severe split amongst Karma Kagyu followers. Furthermore, according to Lodreu Rinpoche, the basis for Karmapa Ogyen Trinley Dorje’s alleged supporters arguing that he is the real Karmapa is BECAUSE he was “recognized” by the Dalai Lama. Clearly, the Dalai Lama is the source of the division in the Karma Kagyu lineage.

The Dalai Lama’s frequent appearance with his chosen Karmapa, Ogyen Trinley Dorje, is an indirect endorsement of his support. The Dalai Lama has also been recorded saying that lamas like H.H. Ling Chocktrul Rinpoche and H.H. Karmapa Ogyen Trinley Dorje will be the future of Tibetan Buddhism after his passing.

The Karmapa controversy is not the only example of the Dalai Lama intentionally creating opposing factions amongst Tibetan Buddhist groups through tulku recognition in order to lessen their influence and support, a fact unknown to many. The Dalai Lama has also caused deep divisions in the Gelugpa tradition as a result of his involvement in the recognition of the reincarnations of H.E. Domo Geshe Rinpoche and H.E. Kundeling Rinpoche, two renowned Dorje Shugden Lamas.

After the passing of H.E. Domo Geshe Rinpoche, his reincarnation was found and recognized by H.H. Trijang Chocktrul Rinpoche. This recognition was supported by all monasteries of Domo Geshe Rinpoche except for Tharpa Choeling Monastery. Instead, Tharpa Choeling Monastery insisted that they had found the true incarnation of Domo Geshe Rinpoche. To give credibility to their candidate, Tharpa Choeling approached the Dalai Lama and swore to give up the practice of Dorje Shugden. As a result, the Dalai Lama accepted and recognized Tharpa Choeling’s candidate, thus resulting in two Domo Geshe Rinpoches today, similar to what happened in the Karmapa controversy.

H.E. the 13th Kundeling Rinpoche, who was recognized by H.H. Ling Rinpoche, was stripped of his recognition by the Dalai Lama

Yet another similar situation occurred in the case of Kundeling Rinpoche. The existing incarnation of the 13^th Kundeling Rinpoche, born in 1959, was unofficially recognized by H.H. Kyabje Ling Rinpoche, the Dalai Lama’s senior tutor, H.H. Kyabje Zong Rinpoche and H.E. Gangchen Rinpoche. Suddenly in 1995, after 30 objection-less years, the Dalai Lama recognized a young boy, Tenzin Chokyi Gyaltsen as the 13^th Kundeling Rinpoche.

In all three instances above, the result was a division in the lamas’ wealth and resources, and a weakening of their support and influence. With not one or two but three examples of the Dalai Lama’s “divide and conquer” strategy through tulku recognition, should we sit idly by or speak out as Lodrue Rinpoche has done?

The Dalai Lama also created a huge split in the Gelupa tradition when he declared Dorje Shugden, an established enlightened Dharma Protector, to be a demon and implemented a ban against his practice. As a result of this ban, many Tibetans were forced to identify themselves as non-Dorje Shugden practitioners to avoid the discrimination, coercion and intimidation that was being forced upon Dorje Shugden practitioners who refused to give up their practice. Most recently in January 2016, the administrators of Sera Jey Monastery issued an identity badge to distinguish between monks who are not practicing Dorje Shugden from those who are.

Click to enlarge

Tarring the names of the Dalai Lama’s perceived enemies

Specifically, [the Dalai Lama’s supporters] argued that people should not listen to the Karmapa, because he is worshipping the Dorje Shugden protector and that he would mislead them. At that point, the Ladakhi people really started to wonder what was going on.

It is interesting to note that the Dalai Lama’s followers have so far refrained from attacking or defaming Karmapa Trinley Thaye Dorje directly. If they did, the Dalai Lama would be seen as attacking another Tibetan Buddhist sect, the Kagyus, which could potentially backfire. Back in the 17^th century, the 5^th Dalai Lama had, with the backing of the Mongol army, forcibly converted monasteries of other lineages, especially Kagyu and Jonang, into Gelug monasteries. Such incidents are played down by the current Tibetan administration as the Dalai Lama requires the support of all Tibetan Buddhist traditions to secure his position as the spiritual head of Tibetan Buddhism.

Thus, the Dalai Lama’s followers resorted to blackening Karmapa Trinley Thaye Dorje’s name with accusations that would garner support from the majority of the Tibetan public. They accused him of practicing Dorje Shugden, which is also against the Dalai Lama’s instructions. This accusation is laughable and almost ridiculous because there is no evidence that Karmapa Trinley Thaye Dorje engages in the practice of Dorje Shugden.

Furthermore, the Dalai Lama’s supporters argued during their meeting with the International Shugden Community (ISC) on July 7^th 2015 that the reason the Dalai Lama issued statements against worshipping Dorje Shugden is because the practice is sectarian in nature.

“One of the principal reasons why His Holiness advises against this practice is because of the well-documented sectarianism associated with it.”

http://www.dalailama.com/messages/dolgyal-shugden/statements-announcements/clarification-12-07-2015

If Dorje Shugden’s practice is indeed sectarian as they claimed, then why accuse the head of another sect of practicing Dorje Shugden? Isn’t it the same as refuting their own claim that Dorje Shugden’s practice is sectarian? One can only conclude that the Dalai Lama’s supporters are just trying to find a way to attack Karmapa Trinley Thaye Dorje without appearing sectarian.

Karmapa Trinley Thaye Dorje’s only “mistake” is that he is not the Dalai Lama’s choice of Karmapa. By saying that he is practicing Dorje Shugden, the Dalai Lama’s followers are trying to blacken Karmapa Trinley Thaye Dorje’s name and associate him with the deity that they claim is a demon, thus reducing his support.

This is not the only time the Dalai Lama’s followers are making baseless accusations without proof. The CTA have also repeatedly accused Dorje Shugden Lamas and practitioners of being paid by the Chinese government. Tibetans are encouraged to call Dorje Shugden practitioners “Chinese dogs” and “Chinese spies”. Of course, by associating Dorje Shugden practitioners with Tibet’s hated enemy, China, the Tibetan leadership hopes to erode the support that Dorje Shugden practitioners are receiving.

And the Dalai Lama and CTA’s exploits are not limited to matters that are religious and monastic in nature but also politics. When the Tibetan people initially entered into exile in 1959, it was the common goal of all Tibetans including the Dalai Lama to strive for Tibetan Independence or Rangzen. To not support Rangzen was deemed unpatriotic.

But after the Dalai Lama unilaterally gave away the pursuit of Rangzen in Strasbourg in 1988, without consulting the Tibetan people, and chose instead a compromise he coined ‘the Middle Way’ or Umaylam, suddenly what was previously regarded as patriotic suddenly became a traitorous ambition, just because the Dalai Lama changed his mind and now wanted to coerce the entire Tibetan nation under his will. Those who continued to aspire for independence, not to defy the Dalai Lama but to insist on what they had been promised, were labeled Chinese spies and enemies of the people.

Acknowledgement of a ban on Dorje Shugden!

Dorje Shugden is strictly a Gelugpa internal issue, which originated in divisions between two monastic administrations. Initially, Dorje Shugden was an important lama in one of these administrations, but he was later eliminated. Then his spirit became a protector worshiped by numerous Gelugpa practitioners, including the Dalai Lama. But then the Dalai Lama changed his mind, considered him an enemy and banned him. Now, some Gelugpa consider him a protector worshipped as a god, and others an enemy and a devil. But we – the Nyingma and the Kagyus belonging to one of the four big or the eight small lineages – have not been involved, are not involved and will not be involved in this purely Gelugpa issue. We don’t have the smallest link to this situation. Be calm and go in peace.

H.E. Choje Todgen Rinpoche

Contrary to what the Dalai Lama and his administration are claiming, H.E. Choje Todgen Rinpoche, the highest Ladakhi Rinpoche, clearly confirms that there is indeed a ban on Dorje Shugden’s practice initiated by none other than the Dalai Lama himself. This therefore calls out the Dalai Lama on his lies and deception that he is only giving advice and “it is up to individuals to choose whether or not to follow his counsel.”

If a high lama of the Kagyu tradition can recognize that there is a ban on Dorje Shugden’s practice, it confirms what Dorje Shugden practitioners have been saying for years, that the Dalai Lama has banned Dorje Shugden’s practice and as a result, millions of Dorje Shugden practitioners worldwide are suffering the effects of discrimination, persecution and violence. It is one thing to claim that Dorje Shugden practitioners are lying about there being a ban on this protector practice; it is quite another to nullify what a high lama of the Kagyu tradition is saying!

Choje Todgen Rinpoche’s statement also negates another of the Tibetan leadership’s lies. For years now, the Dalai Lama and the CTA have claimed that Dorje Shugden is only a minor practice and downplayed historical references that Dorje Shugden is in fact an enlightened Dharma Protector. But a high Kagyu Lama who has no vested interest in the issue has now confirmed that Dorje Shugden was a major practice before the ban and worshipped by many Gelug practitioners including the Dalai Lama himself. Choje Todgen Rinpoche also recognizes that the Dalai Lama’s ban on Dorje Shugden’s practice has created a split among Gelugpa practitioners.

Intimidation and coercion

…during the whole trip [in Ladakh], those who said they were acting on behalf of the Dalai Lama used every possible direct and indirect means – including intimidation – to discourage the Ladakhi people from attending the teachings and to confuse them.

The letter also states that:

Ugyen Tobgay Rinpoche and Tai Situ Rinpoche were also the instigators of the stoning of KIBI monastery during the 17th Gyalwa Karmapa Trinley Thaye Dorje enthronization on March 17th, 1994 (footage on youtube).

These days, it is not uncommon to hear of the Dalai Lama’s followers utilizing violence and coercion in order to force others into conforming with the Dalai Lama’s dictates. Many Dorje Shugden practitioners would be familiar with the intimidation methods employed against followers of Karmapa Trinley Thaye Dorje. Such incidents transpire because the Dalai Lama does nothing to prevent his followers from engaging in systematic ostracism of anyone who acts against his wishes.

The following are just some examples of the discrimination and violence experienced by Dorje Shugden practitioners and others seen to be opposing the Dalai Lama. There are many others.

• On September 10^th 2000, a mob consisting of over 3000 monks, nuns and lay people from the surrounding monasteries and villages attacked Dokham Khangtsen of Ganden Shartse Monastery. While the monks inside the prayer hall engaged in a Dorje Shugden puja, the angry mob threw rocks and bricks at the monks and threatened to burn the prayer hall down. 3 cops and 30 Dorje Shugden practitioners were injured as a result of this violent riot, which was organized by the local representative of the Dalai Lama! Watch the horrific video below:

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

• On May 18^th 2014, a group of the Dalai Lama’s supporters consisting of 40 monks and lay people attempted to forcibly occupy Gaden Choeling Monastery, a monastery that belongs H.E. Domo Geshe Rinpoche. This takeover attempt was repeated a second time within two months.
• Gen Chonzey, the old assistant of H.H. Kyabje Trijang Dorje Chang, was beaten by a group of men on December 27^th 2013. It is said that the incident happened due to H.H. Trijang Chocktrul Rinpoche’s refusal to attend the Dalai Lama’s Jangchup Lamrim teachings in Sera Monastery, as he would have to give up the practice of Dorje Shugden in order to do so.
• After H.H. Trijang Chocktrul Rinpoche visited Mongolia, where he gave Dorje Shugden sogtae (life entrustment initiation) to a crowd of over 700 people, the Dalai Lama and his followers began a smear campaign against him, accusing him of abusing his status as the reincarnation of the Dalai Lama’s junior tutor to gain influence. To make matters worse, the Tibetan Speaker of Parliament Penpa Tsering, unabashedly stated in one of his speeches to Tibetan students that the current Trijang Rinpoche is living in miserable conditions due to his Dorje Shugden practice. Penpa Tsering also ignorantly declared that receiving Dorje Shugden sogtae means giving one’s life to the spirit, and that one would not take a good rebirth but become a wandering spirit.
• In May 2014, the CTA published a hit list of Dorje Shugden practitioners complete with their names, pictures and addresses, publicly naming and shaming those who had engaged in peaceful demonstrations requesting the Dalai Lama to give religious freedom and to lift the ban on Dorje Shugden’s practice. It is almost a certainty that the publication of the hit list was to encourage the Dalai Lama’s followers to take action against these protesters.
• The Jonangpa sect’s request for their representatives to be included in the Tibetan-parliament-in-exile was rejected by the CTA. This event propelled nine Jonangpa practitioners to perform a hunger strike to protest this obvious discrimination.
• On September 10^th 2014, Gyalwang Drukpa published an open letter appealing for the stoppage of forced conversion of Drukpa Kagyu monasteries and holy sites to Karma Kagyu, which was done by those ostensibly in support of Karmapa Ogyen Trinley Dorje and the Dalai Lama. Watch the video below:

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Or watch on server | download video (right click & save file)

How should a real practitioner behave?

Today the 17th Gyalwa Karmapa Trinley Thaye Dorje has received all the transmissions of the teachings, not only from Kagyu lineage high masters but also from Sakya and Nyigma high masters. He has completed the different stages of hearing the dharma, reflecting on the dharma and actualizing the practice of the dharma. For the past twenty years, the 17th Gyalwa Karmapa Trinley Thaye Dorje has been giving initiations, transmissions and teachings in over a 100 monasteries of the Himalayan region (India, Nepal, Sikkhim, Bhutan, Ladakh) and in over 1’000 Buddhist centers worldwide. Tens of thousands of monks, nuns and lay people gather around him yearly for the Kagyu Meunlam in Bodhgaya. In over 20 years since I have known him, I have never heard the 17th Gyalwa Karmapa Trinley Thaye Dorje talk about anything else than love, compassion and bodhicitta. And he has never mentioned politics.

Compare Lodreu Rinpoche’s description of how a true teacher of the Dharma should behave with the actions of the Dalai Lama, who is heavily involved in politics and seemingly encourages and allows his followers to harass others and engage in violent behavior. For instance, Karmapa Thinley Thaye Dorje has displayed the qualities of a supreme leader and Dharma master by giving valuable advice in various difficult situations that have stirred emotions in the hearts of many Kagyupas.

Similarly, H.H. Trijang Chocktrul Rinpoche encouraged his followers to remain calm and take no action in the face of Penpa Tsering’s accusations and defamations against him and other Dorje Shugden lamas such as H.H. Kyabje Pabongka Rinpoche. Even Dorje Shugden himself, via the Gameng Oracle on the occasion of the inauguration of Shar Ganden Monastery, gave advice rooted in Dharma to the assembly of his practitioners.

Compare this with the Dalai Lama’s actions, for instance his speech in Drepung Loseling Monastery in 2008 where he exhorted the monastic administrators to expel Dorje Shugden monks from the monasteries without fear and praised those who had taken harsh action against Dorje Shugden practitioners. Watch the video below:

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

An appeal for action

Therefore, I ask Your Holiness the Dalai Lama: if the recent problems in Taiwan and Ladakh are the consequence of your instructions, why would you deprive us, Karma Kagyus, of our religious freedom? If indeed it is your word, I humbly ask you to stop acting this way and to respect the religious freedom that is rightfully ours. Conversely, if people are unduly using your image and pretending they act on your orders, shouldn’t you intervene to stop these worthless and despicable activities that tarnish your reputation?

This letter is a minute overview of all that I have directly witnessed and which I can easily prove. I am not afraid of truth.

Any intelligent person would realize that the Dalai Lama holds tremendous influence among his followers. He has the ability to stop all discrimination and violence performed in his name, even heal the separation between opposing factions, with just a few words.

However, the Nobel Peace Prize-winning Dalai Lama who preaches tolerance, compassion and kindness has done nothing of the sort and the sufferings of those who do not comply with his wishes, be they Kagyupas who support Karmapa Trinley Thaye Dorje, Gelugpas who practice Dorje Shugden, or loyal Tibetans in support of the Free Tibet cause, continue unceasingly.

In conclusion

From Lodreu Rabsel Rinpoche’s letter and many other open letters to the Dalai Lama archived in various Karma Kagyu sites, we see that the harassment, discrimination and persecutions carried out by the Dalai Lama’s followers are not limited to Dorje Shugden practitioners alone. What is becoming increasingly clear is how the Dalai Lama’s ‘government’ has never hesitated to manipulate and abuse their powers to oppress and exploit the Tibetan people and organizations, while all the time pretending to be a liberal government that respects the people’s rights.

Proper governments use the Law to regulate the behavior of their respective societies towards a common benefit. Proper governments are subject to the very law they uphold. The Tibetan ‘government’ has its Constitution and Law only to beguile the world that it is pursuing a democratic society so as to garner support against its enemy, a Communist regime. In fact, the CTA operates under no laws whatsoever, and whatever tools it can leverage on and use in the name of the Dalai Lama becomes the ‘law’. In addition, the Dalai Lama’s words, instructions, and preference become law and this ‘law’ changes according to the Dalai Lama’s whims and fancies.

Accordingly, anything that does not meet the Dalai Lama’s preference is deemed outside the law. The Dalai Lama, although not authorized by the law or tradition to interfere in the recognition of the Karma Kagyu’s succession plan, did so and endorsed one candidate. And that automatically renders the other, in this case the Karmapa Trinley Thaye Dorje, a target for persecution. Similarly, the Dalai Lama unilaterally decided to abandon Tibetan independence (Rangzen) and that automatically rendered those wishing to return to their country as free people, traitors. The Dalai Lama imposed a religious ban on the Dorje Shugden practice that brazenly flouts the Tibetan Constitution but instead of calling the Dalai Lama to bear, Shugden practitioners are declared criminals by the CTA, a supposedly democratic government.

These are very disturbing facts that we need to bring to light and to inform the world public of. When more people in the international community become aware of the sufferings endured by those who choose to exercise their right to religious freedom despite what the Dalai Lama advices, it will perhaps finally put enough pressure on the Dalai Lama to intervene and instruct his followers to stop the violence.

We are grateful for individuals like Lodreu Rinpoche who are unafraid to speak up and fight for what they believe in, which in Lodreu Rinpoche’s case is the religious freedom to follow the guru of his choice, Karmapa Trinley Thaye Dorje. We are also grateful to the International Shugden Community who in the past organized peaceful demonstrations to request the Dalai Lama to give religious freedom to Dorje Shugden practitioners to worship their protector deity of choice. Lastly, we wish to extend our heartfelt appeal to the Dalai Lama to stop your followers from harassing those who disagree with your views and to have tolerance and compassion for all regardless of their religious beliefs.

Rumtek Monastery, the traditional seat of the Karmapa remains empty until today due to the Dalai Lama’s interference. When will the Dalai Lama and CTA stop meddling and mixing spirituality with politics?

Update: General reception of the letter

Since it was posted on Lodreu Rinpoche’s Facebook page, the letter has received much positive feedback (click here to read the comments). Many of Karmapa Trinley Thaye Dorje’s supporters and Lodreu Rinpoche’s followers thanked Lodreu Rinpoche for his courage to bring awareness to the harassment and faith-based discrimination suffered by Karmapa Trinley Thaye Dorje and his followers. For instance, Matt Dippl commented,

Thank you very much Rinpoche for your fearless effort to protect our precious lineage from outside interference. May our precious Karma Kamtsang lineage remain independent, practice oriented and forever free of outsiders politics for the benefit of all beings! Long life to Gyalwa Karmapa Thaye Dorje and all our great Rinpoche! Thank you very much.

Another follower actually hopes for the Dalai Lama to intervene and end the confusing situation,

I wish so much that HH [the] Dalai Lama was able to finish this confusion situation for the sake of all beings as a great Bodhisattva.

Such comments on Lodreu Rinpoche’s Facebook page clearly show that more and more Western Dharma practitioners are recognizing the negative effects of the Dalai Lama’s actions and proclamations, and are unafraid to speak out for change. It is no longer just Dorje Shugden practitioners but also individuals from other traditions who are respectfully appealing to the Dalai Lama to do something to stop the coercion, discrimination and intimidation that is being done in his name.

Appendices

Brief background of the two Karmapas

H.H. the 17th Gyalwa Karmapa Trinley Thaye Dorje was born in 1983 to Mipham Rinpoche, an important lama of the Nyingma School. He was enthroned as the Karmapa at the age of 11 in Karmapa International Buddhist Institute (“KIBI”) in New Delhi.

H.H. the 17th Gyalwa Karmapa Ogyen Trinley Dorje was born in 1985 to a nomadic family in Eastern Tibet. He was formally enthroned as the Karmapa at the age of 7 in Tsurphu Monastery, the Karmapa’s traditional seat in Tibet. His enthronement was approved and supported by the Chinese government. In late December 1999, he escaped China-occupied Tibet for India and joined the Dalai Lama in exile.

The 17th Karmapa Controversy

Karmapa Trinley Thaye Dorje (left) was recognized by the Sharmapa; Karmapa Ogyen Trinley Dorje (right) was recognized by Tai Situ Rinpoche and backed by the Dalai Lama

Several years after H.H. the 16^th Gyalwa Karmapa Rangjung Rigpe Dorje passed away in 1981, the Karma Kagyu’s senior leadership initiated the search for his reincarnation. The search led to two potential candidates: Trinley Thaye Dorje and Ogyen Trinley Dorje. Shamar Rinpoche recognized Trinley Thaye Dorje as the incarnation of the 16^th Karmapa while Tai Situ Rinpoche recognized Ogyen Trinley Dorje.

Traditionally, the Shamarpa or Shamar Rinpoche holds the primary responsibility of recognizing and enthroning the Karmapa. However, Tai Situ Rinpoche approached the Dalai Lama to confirm his choice of candidate, Ogyen Trinley Dorje, as the reincarnation of the 16^th Karmapa and the Dalai Lama granted this confirmation, while the Shamarpa held firm to his choice of candidate, Trinley Thaye Dorje.

As a result of the Dalai Lama’s intervention, the Karmapa controversy was born.

About Lodreu Rabsel Rinpoche

Lodreu Rabsel Rinpoche

Ven. Lodreu Rabsel Rinpoche (also known as Lodro Rinpoche) is a Lama of Karma Kagyu lineage and a follower of H.H. the 17th Gyalwa Karmapa Trinley Thaye Dorje. He was born in Gha county in Dhokham, Tibet. He became a monk at an early age. Currently, he is a teacher at Marpa Kagyu Dharma Society in Singapore.

Previously in May 2011, in his capacity as the General Secretary of H.H. the 17^th Gyalwa Karmapa Trinley Thaye Dorje, Lodreu Rabsel Rinpoche wrote to the Dalai Lama to inform him that supporters of Karmapa Trinley Thaye Dorje condemned the takeover of Rumtek Monastery by Tai Situ Rinpoche and their plans to re-acquire Rumtek Monastery by legal means and in accordance with the lineage’s tradition.
 

Various Lamas with Both Karmapa Candidates

Sakya lamas

Both Karmapa candidates with Sakya masters. Click on the image to enalrge.

LEFT: The Karmapa Thaye Dorje (third from left) with His Holiness the 41st Sakya Trizin (second from right). They sit with Sakya masters including Sakya Trizin’s sister Jetsunma, Luding Khen Rinpoche and Sakya Trizin’s son. Appearing in a photograph with Karmapa Thaye Dorje is Sakya Trizin and Luding Khen Rinpoche’s endorsement that Karmapa Thaye Dorje is the right candidate. They would never take a picture with him if they felt he was the wrong candidate. Why take a picture with a fraudulent candidate to confuse the Sakya public? And why risk condemnation from the Tibetan leadership for endorsing the candidate who is NOT recognised by His Holiness the Dalai Lama?

RIGHT: The Karmapa Ogyen Trinley with His Holiness the 41st Sakya Trizin and Luding Khen Rinpoche. Orgyen Trinley is the Karmapa candidate identified and confirmed by Tai Situ Rinpoche, and endorsed by the Dalai Lama. Sakya Trizin and Luding Khen Rinpoche have appeared in photos with both Karmapas, thus giving their endorsement to both candidates. Is this an attempt at political correctness? The Sakya Trizin is frequently pictured with Ogyen Trinley in Dharamsala; is he defying the Dalai Lama’s recognition of Ogyen Trinley, by appearing photos with Thaye Dorje? How does this impact the already divided Karma Kagyu community?
 

Both Jamgon Kongtrul Rinpoches

Both Karmapa candidates, with both Jamgon Kongtrul candidates. Click on the image to enlarge.

On the left is the Karmapa Thaye Dorje with Jamgon Kongtrul Migyur Drakpa Sengge Rinpoche (to the Karmapa’s right). On the right is the Karmapa Ogyen Trinley with Jamgon Kongtrul Lodrö Chökyi Nyima Rinpoche (to the Karmapa’s left).

The Karma Kagyu tradition is facing many more issues and much more disharmony than the Tibetan leadership would have you believe, with the divisions extending beyond the issue of the two Karmapas. The divisions have even affected the reincarnation lineage of the Jamgon Kongtruls. Since Jamgon Kongtrul is one of the Four Regents of the Karma Kagyu school of Tibetan Buddhism, it is the Karmapa who has the authority to recognise their incarnations.

What is interesting in the 4th Jamgon Kongtrul’s case is that both candidates have relationships with the Dalai Lama. While Ogyen Trinley’s candidate was recognised and confirmed by the Dalai Lama, the Dalai Lama also performed the hair-cutting ceremony for Thaye Dorje’s candidate. Why would the Dalai Lama recognise Thaye Dorje’s candidate in this manner? Before conducting the hair-cutting ceremony for Thaye Dorje’s candidate, the Dalai Lama would have been informed who the young boy was the reincarnation of. If the Dalai Lama did NOT agree with Thaye Dorje’s candidate, he would not have agreed to perform the hair-cutting ceremony for him. So the fact he did perform the ceremony, is tantamount to a recognition. This clashes with Ogyen Trinley’s recognition of a separate Jamgon Kongtrul incarnation.
 

Chogye Trichen Rinpoche

Both Karmapa candidates with Chogye Trichen Rinpoche. Click on the image to enlarge

LEFT: The Karmapa Thaye Dorje with Chogye Trichen Rinpoche (center) and the Sharmapa (right). Within the Sakya tradition, Chogye Trichen Rinpoche considered a master of masters and he commands great respect and faith amongst Sakya practitioners, even with the current Sakya Trizin whom he has given teachings to. Being seated with Thaye Dorje here in what looks to be a formal portrait or photograph indicates that he accepts this incarnation. Otherwise why appear in a formal portrait with him, when doing so risks the wrath of the Tibetan leadership since Thaye Dorje has not been endorsed by the Dalai Lama as the real Karmapa?

RIGHT: Chogye Trichen Rinpoche can be seen here with the Karmapa Ogyen Trinley. This is the Karmapa candidate recognised and approved by the Dalai Lama. One has to wonder why a lama of Chogye Trichen Rinpoche’s reputation and accomplishments has appeared in photos with both Karmapa candidates. Was he forced to sit with the Karmapa Ogyen Trinley, being that this photograph was taken in Dharamasala? Or does Chogye Trichen Rinpoche accept both candidates?
 

Dilgo Khyentse Yangsi Rinpoche

Both Karmapa candidates with Dilgo Khyentse’s reincarnation, Dilgo Khyentse Yangsi Rinpoche. Click on the image to enlarge

LEFT: The Karmapa Thaye Dorje seen here with the young incarnation of Dilgo Khyentse Rinpoche, known as Dilgo Khyentse Yangsi Rinpoche. Bear in mind again that Thaye Dorje’s recognition as the 17th Karmapa has not been endorsed by the Dalai Lama. Will appearing in a picture with Thaye Dorje result in comments and condemnation from the Tibetan leadership, because Dilgo Khyentse Yangsi Rinpoche is going against the Dalai Lama’s recognition of Ogyen Trinley as the real Karmapa?

RIGHT: The Karmapa Ogyen Trinley seen here with Dilgo Khyentse Yangsi Rinpoche. It remains to be seen why Dilgo Khyentse Yangsi Rinpoche would meet with both candidates when there is divisions in the Karma Kagyu school over the recognition of the Karmapa? In meeting with Ogyen Trinley, Dilgo Khyentse Yangsi Rinpoche upsets Karmapa Thaye Dorje’s supporters; in meeting with Thaye Dorje, he upsets Karmapa Ogyen Trinley’s supporters.
 

Chokyi Nyima Rinpoche

Both Karmapa candidates with Chokyi Nyima Rinpoche. Click on the image to enlarge.

Chokyi Nyima Rinpoche is a respected lama in the Karma Kagyu, Drikung Kagyu, and Nyingma traditions. As above, it can be seen that he has met and has some kind of relationship with both Karmapa candidates. Otherwise, if he did not agree with either candidate, why meet with them and allow a photograph to be taken? On the left, he shows great respect to the Karmapa Thaye Dorje and on the right, he appears with the Karmapa Ogyen Trinley. Both Karmapa candidates are not accepted by the entire school of Karma Kagyu practitioners, who have split down the middle in support of either candidate.
 

Drikung Kyabgon Chetsang Rinpoche

Both Karmapa candidates with Drikung Chetsang Rinpoche. Click on the image to enlarge.

On the left, the Karmapa Thaye Dorje appears with Drikung Kyabgon Chetsang Rinpoche, who is the 37th throne holder of the Drikung Kagyu Lineage. On the right, the Karmapa Ogyen Trinley sits with Drikung Kyabgon Chetsang Rinpoche. What message is Drikung Kyabgon Chetsang trying to send to the Karma Kagyu school, and to Tibetans everywhere? Does he endorse only one candidate, and is being forced to appear with the other? Or does he endorse both candidates? Worse still, is Drikung Kyabgon Chetsang, who is the throneholder of the Drikung Kagyu school (and therefore a lama of repute and rank), saying that the Dalai Lama is wrong for only endorsing one Karmapa candidate, while many other lamas appear to recognise and endorse both (as can be seen from the pictures above)?
 

Lama Ole Nydahl

Lama Ole Nydahl with the Karmapa Thaye Dorje. Click on the image to enlarge.

The Western teacher Lama Ole Nydahl was very devoted to the previous 16th Karmapa and at the instructions of his teacher, opened 659 centres all over the world to spread the Karma Kagyu lineage. To accomplish this, he spent four decades teaching Buddhism and connecting practitioners everywhere with the Karma Kagyu lineage. This prolific teacher who had a close relationship to the 16th Karmapa has endorsed the Karmapa Thaye Dorje as the genuine reincarnation of his precious teacher.

He has never appeared in a photograph with the Dalai Lama’s choice of Ogyen Trinley or spoken of any kind of endorsement for Ogyen Trinley. He also does not receive teachings from the Karmapa Ogyen Trinley or from His Holiness the Dalai Lama. Due to Lama Ole Nydhal’s influence, 659 Karma Kagyu centres worldwide are under the spiritual guidance and leadership of the Karmapa Thaye Dorje.

Sources

• http://www.dorjeshugden.com/all-articles/news/india-deports-kyabje-yongyal-rinpoche/
• http://www.dorjeshugden.com/all-articles/the-controversy/the-17th-karmapa-against-the-ban-of-dorje-shugden/
• http://www.dorjeshugden.com/all-articles/the-controversy/the-tibetan-inquisition/
• http://www.dorjeshugden.com/all-articles/the-controversy/the-karmapas-and-the-forbidden-buddha/
• http://www.dorjeshugden.com/all-articles/features/an-appeal-against-violence/
• http://www.dorjeshugden.com/all-articles/news/trijang-rinpoche-in-mongolia-2014/
• http://www.dorjeshugden.com/all-articles/the-controversy/cta-and-the-kagyus/
• http://www.dorjeshugden.com/all-articles/features/breaking-news-domo-geshe-rinpoches-monastery-in-phedong-attacked/
• http://www.dorjeshugden.com/all-articles/features/tibetan-leadership-organizes-violence/
• http://www.dorjeshugden.com/all-articles/the-controversy/cta-creates-violence-again/
• http://www.dorjeshugden.com/all-articles/news/letter-to-h-h-the-dalai-lama-from-the-followers-of-karmapa-thaye-dorje/
• http://www.dorjeshugden.com/all-articles/features/dalai-lamas-meddling-in-the-recognition-of-tulkus/
• http://www.dorjeshugden.com/all-articles/news/violence-again/
• http://www.dorjeshugden.com/all-articles/the-controversy/the-17th-karmapa-against-the-ban-of-dorje-shugden/
• http://www.dorjeshugden.com/all-articles/the-controversy/the-tibetan-inquisition/
• http://www.dorjeshugden.com/all-articles/the-controversy/what-is-wrong-with-tibetan-society/
• http://www.dorjeshugden.com/all-articles/the-controversy/penpa-tsering-defames-kyabje-pabongka-rinpoche/
• http://www.mtac.gov.tw/mtac_quarterly/quarterly_e/7/1419337348.pdf
• http://www.marpakagyu.com/Marpa%20Kagyud%20-%20Teachers.htm
• http://lodro-rinpoche.jimdo.com/about-rinpoche/
• http://tibet.net/2014/05/list-of-dolgyal-followers-who-protested-against-his-holiness-the-dalai-lama-in-us-and-europe-updated/
• http://www.karmapa.org/karmapa-to-inaugurate-16th-karmapas-monastery-in-ladakh/
• http://www.dalailama.com/messages/dolgyal-shugden/statements-announcements/clarification-12-07-2015
• https://en.wikipedia.org/wiki/Karmapa_controversy

Freedom for Tibetans is not likely if the Central Tibetan Administration (CTA) continues their double standard politics

By: Tenzin Tsondrue

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.

In a world driven by differing values, individual needs and often opposing organizational interests, conflicts and controversies are inevitable. Unfortunately this applies to all aspects of life including religion. In fact, religion is always a latent source of quarrels which, if unmanaged, can escalate into full blown hostilities. Therefore a leader and the government of a religious community must make special effort to be fair and be seen to be unbiased and equal in its handling of such conflicts. A defining mark of good government is fairness and the care the leadership takes to neither fall into partisanship by choosing a side to stand with, or to remain apathetic to the plight of another.

This is a concept that the Tibetan government-in-exile, now known as the Central Tibetan Administration (CTA), seems unable to grasp or have no respect for, acting instead as if it is still a feudal lordship rather than the liberal government it professes to be. The CTA’s official stance on key issues is found to differ depending on what situation suits its agenda better.

At first glance, it may just seem like the CTA is an inexperienced and incompetent government. But after decades of similar inconsistencies, it is clear that the CTA is not in fact a government of the people and for the people, but a conspiracy of a small elite, using the instrument of government to serve themselves. This would explain why they appear reluctant to apply good governance in situations where there is no personal benefit to them (other than the well being of the people) but are quick to intervene and act ultra vires when there are private objectives to fulfill.

For example, neither the Dalai Lama or the CTA acted swiftly to discourage the spate of over 100 self-immolations around 2010. Instead those incidents were treated as political opportunities for anti-Chinese propaganda and so the CTA refused to advise against them for the longest time, choosing political mileage over the lives of its people. That is not the only example and in fact a number of past events involving the Kagyu, Sakya and Gelug lineages will attest to the CTA’s secret agendas. These examples will expose the fact that what the CTA claims to be policies and guiding principles only apply in some cases and not in others, depending on what is more conducive to their hidden plans.

In its harsh decision to ban the practice of Dorje Shugden, the CTA cited the reasons being Dorje Shuden’s legacy of enmity towards the Dalai Lama line; the ‘sectarian’ nature of the practice that breeds disunity; the malicious intention of the leaders of the practice who are in fact Chinese agents; the ‘spiritual bond’ (samaya) between the Dalai Lama and all Tibetans which if breached would endanger the Dalai Lama’s life, and other similar false justifications. All these reasons seem to allude to the CTA taking steps to protect the overall well-being of the people but we will see that these reasons are hollow because when similar situations arise apart from Shugden, the CTA has acted differently. These contradictions have led to some of the greatest damage being inflicted on the credibility of the Tibetan nation and Tibetan Buddhism in modern history.

1. The Fifth Dalai Lama and the Kagyus

Highlights discrepancies in the way the CTA deals with the Gelugs and the Kagyus

The autobiography of the incomparable scholar Geshe Lhundub Sopa

Following the assassination of King Langdarma in 842 CE, which marked the end of the Tibetan Empire that had originally been established by Namri Songtsen, the region of Tibet fell into many years of civil war. The Fifth Dalai Lama, Ngawang Lobsang Gyatso (a short biography can be found here) instigated a series of military and social campaigns in an attempt to once again unify Tibet under a single leadership. It was during this period that the Fifth Dalai Lama enlisted the help of Gushi Khan, a powerful military leader of the Dzungar Mongols.

In Geshe Lhundub Sopa’s autobiography Like A Waking Dream, he writes that the Dzungar Mongols who supported the Fifth Dalai Lama defeated the army of the King of Tsang, who were patrons of the Karmapa. As a result, the defeated Karmapa (the spiritual head of the Karma Kagyu lineage) was sent to Tsurphu Monastery by the government of the Fifth Dalai Lama.

The Fifth Dalai Lama is widely known as the leader who unified Tibet and became both the religious and temporal leader of the region

The Gelugpa leadership felt that the surrounding landscape of the monastery – the mountains framing the black earth below and the sky above in a triangular fashion, to be highly inauspicious. This triangle resembles the black iron triangle used in Tibetan sorcery to entrap spirits and negative forces. Hence, it was thought that sending the Karmapa there was to condemn him to an unpropitious place.

The black iron triangle is known to be used in rituals that trap and bind negative spirits and energies.

In retaliation, the Kagyus are rumoured to have procured the Fifth Dalai Lama’s hair and placed it under the steps at the front entrance of Tsurphu Monastery. This was done deliberately so that all who entered the monastery would have to symbolically step over the Dalai Lama, which was considered a grave insult. This incident is one of many that tells of the historic enmity between the Karma Kagyus and the Fifth Dalai Lama and his government. It is rumoured that the Fifth Dalai Lama’s hair is still under the Tsurphu Monastery steps. Even Geshe Sopa had heard of it and he states in his book that he never set foot in that monastery because he was afraid that the rumour might turn out to be true.

At one time I wanted to go to Tsurphu, but somebody told me that I shouldn’t. The person said that in the time of the Fifth Dalai Lama, the Kagyupas had gotten some of his hair and put it under the front steps of the monastery. Walking on the steps would be like stepping on the Fifth Dalai Lama’s head. It was probably true. After the Fifth Dalai Lama’s rise to power there was strong animosity between the sects; the Kagyupas probably thought of him as their enemy. They could have gotten some of his hair and done this. Every time I went by that valley and saw the golden roof and the beautiful buildings, I wanted to go, but I never did. I was afraid that it might be true about the Fifth Dalai Lama’s hair under those steps.

- Geshé Lhundub Sopa with Paul Donnelly, Like a Waking Dream: The Autobiography of Geshé Lhundub Sopa, Wisdom Publications, Inc. 2012. P.30)

The steps leading to Tsurphu Monastery in Tolung Valley, Tibet. Established by the 1st Gyalwa Karmapa, Dusum Khyenpa, it has long been the traditional seat of the Karma Kagyu tradition

Geshe Sopa’s statement indicates that Gelug-Kagyu animosity may still be simmering beneath the surface. Certainly if the Fifth Dalai Lama’s hair remains where it was planted, it could be misrepresented as the continuing intention of the Kagyus to put down the lineage of the Dalai Lamas. It hints at an unspoken and subtle feud between the Kagyupas and the Gelug establishment. This is a potentially inflammatory situation and could be harmful to the unity of Tibetans, even though it may not be the intention of present day Kagyus.

Surprisingly the CTA has not done anything about this. The CTA has stated on more than a few occasions that even to oppose the historic Dalai Lamas is tantamount to opposing the present Dalai Lama. We see this clearly in the case where the present Dalai Lama and the CTA have taken it upon themselves to continue open hostilities against Shugden Buddhists today, as the result of an alleged feud between the 17th century Gelugpa sage, Tulku Drakpa Gyaltsen and his supposed rival, the Fifth Dalai Lama. Dorje Shugden is the Dharma Protector that is the reincarnation of Tulku Drakpa Gyaltsen.

The Dorje Shugden practice is banned today because the CTA claims that as a result of an alleged quarrel some 360 years ago, Shugden Buddhists are enemies of the present Dalai Lama. And seeing that the Dalai Lama is the embodiment of the Tibetan nation and its people, by extension Shugden Buddhists are enemies of the Tibetan people. This ‘fact’ therefore warrants their persecution. Of course this is an absurd proposition and yet the Dalai Lama has stated that he is obliged to continue the legacy of the Fifth Dalai Lama with regards to Shugden. The simple fact that the Fifth Dalai Lama’s hair remains under the steps of Tsurphu Monastery and yet the CTA treats this with casual indifference, speaks of their dis-ingenuity. Why act on an alleged centuries-old conflict between Tulku Drakpa Gyaltsen and the Dalai Lama’s predecessor and punish Shugden Buddhists today, and not apply the same treatment to the Kagyus? Why penalize one set of people and not the other for what appears to be similar ancient conflicts? And for that matter, why should a progressive government be concerned about old conflicts?

The CTA’s inconsistency in its treatment of Shugden Gelugpas and Karma Kagyus can only be explained by the fact that it is easier for a Gelugpa Dalai Lama and CTA to pick on their own people. On the other hand, they cannot get away with the same treatment with the Karma Kagyus who are not from the same tradition or school of thought. Therefore their actions and decisions are not based on what is right but what suits them and what they can get away with.

2. The CTA’s Silence on Forced Kagyu Conversion

The Gyalwang Drukpa, the spiritual head of the Drukpa Kagyu School

On September 10th 2014, the Gyalwang Drukpa, head of the Drukpa Kagyu lineage published an open letter calling upon Karma Kagyu leaders to end their forced conversion of Drukpa Monasteries and holy sites. These conversions were allegedly done following the instructions of the current 17th Karmapa, His Holiness Ogyen Trinley Dorje , a fact that perturbs the Gyalwang Drukpa given his deep respect for the Karmapa. Both lineages have shared a strong spiritual bond and are even known as Gyalwa Kar-Druk Yab-Sey or “Spiritual Father and Son” as the Gyalwang Drukpas and Gyalwa Karmapas have historically given guidance to whomever of the two was younger. Whilst both schools are closely interrelated, they have maintained their individual lineages, traditions, practices, hierarchies and administrations. However this harmony between the two lineages has been increasingly threatened by the Karma Kagyu’s forced conversions of the Drukpa Kagyus.

The Gyalwang Drukpa’s open letter regarding the forced conversions of Drukpa Monasteries and holy sites (Click to enlarge)

In the interview below, the Gyalwang Drukpa explained that these forced conversions have become increasingly common and not even holy sites like the sect’s Dri-ra Phung monastery, the equivalent of Mecca to the Muslims, have been spared. The Gyalwang Drukpa likened these forced conversions to “killing us [Drukpas]”. In other words it is a serious attempt to force the disintegration of the Drukpa lineage. The Gyalwang Drukpa expressed in the video that he has had to go public to create awareness of the Drukpa lineage’s plight which begs the question, where is the CTA in its duty to preserve unity? Preserving unity is also the CTA’s often quoted justification to wipe out Shugden Buddhists whom the CTA accuses as being ‘sectarian’ and therefore dangerous.

This is not a commentary on the relationship between the Drukpa Kagyu and the Karma Kagyu. This article does not serve to condone the behavior of those monks who have forced their way to overrun Drukpa monasteries, but neither does it seek to malign the Karma Kagyu lineage. Instead it is to highlight the hypocrisy of the CTA in targeting Shugden practitioners, as well as to highlight how the CTA has utterly and completely neglected their duty to create an environment where all lineages can thrive and not at the expense of any sect or tradition.

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The Gyalwang Drukpa explains about the forced conversions during a short interview. From the Drukpa Lineage’s YouTube channel.

The incredible thing to note is that this is not a recent phenomenon and has been taking place for over a decade. And yet neither the Dalai Lama or the CTA have stepped in to ensure that the Drukpa Kagyus are protected from such forced annexations. The Dalai Lama has time and time again presented himself as the spiritual head of Tibetan Buddhism who is responsible for the preservation of all Tibetan Buddhist lineages. The CTA was established to supposedly represent the welfare of all Tibetans as well as organizations. Yet both the Dalai Lama and CTA have behaved as if the Tibetan spiritual community is exempt from all laws.

The Gyalwang Drukpa expresses his worries over the issue in a dignified yet authoritative manner, promoting cooperation rather than fighting. He is quoted as saying, “Buddhism is not about conversion. It is about love, compassion, peace and understanding.” This role and statement promoting peace should have been said by the Dalai Lama and reiterated by the CTA. So why does the CTA and Dalai Lama continue to remain silent? Compared to the ban on Dorje Shugden which the CTA actively supports, the CTA’s silence towards these forced conversions betrays its double standards and its targeting of the Gelugpa lineage’s practice of the Wisdom Protector, Dorje Shugden.

It cannot be said that the CTA has a policy of non-intervention in spiritual matters. The CTA’s apathy and disturbing silence in the Drukpa-Karma Kagyu case is in stark contrast to their aggressive advocacy of forced conversions of Shugden Buddhists away from their practice, even to the point of legislating such criminality in parliament. Furthermore, if the CTA appears to be non-interventionist in its approach to the various Tibetan Buddhist schools, this illusion is dissipated when we realize that the CTA has previously actively interfered in Kagyu affairs.

3. A CTA proposal to restructure the Kagyu leadership

In another 2010 interview regarding Kagyu leadership, Gyalwang Drukpa openly dismissed a CTA proposal to restructure the Kagyu leadership and base the appointment of a single leader to all Kagyu sects on a rotational basis. Not only does this interfere with the various Kagyu sects’ self-determination based on centuries of tradition but as the Gyalwang Drukpa explained, this would destroy the harmony between the different Kagyu lineages.

Perhaps that was the intention of the CTA from the beginning. Just as the CTA divided the Gelug lineage by imposing a ban on a pervasive protector practice of the Gelugs, it created division within the Kagyus. By side-stepping proper protocol and acting beyond its authority, the CTA forcibly interfered with leadership issues in the Karma Kagyu lineage, with devastating effect as evidenced by the violence at Rumtek Monastery, the official seat of the Karmapas.

The Violent Rumtek Takeover

Rumtek Monastery lies 24 km from Gangtok, Sikkim (Northern India) and is regarded as the wealthiest of all Tibetan Buddhist monasteries. A few years after the 16th Karmapa passed into clear light in 1981, there were two claimants to the throne. One, Ogyen Trinley Dorje, was discovered by Tai Situ Rinpoche, who was one of the regents of the Karma Kagyu school; the other, Trinley Thaye Dorje, was discovered by the senior regent, Shamar Rinpoche. By tradition, it is the responsibility of Shamar Rinpoche to find and enthrone the next Karmapa but Tai Situ Rinpoche broke with tradition and protocol, and approached the Dalai Lama to endorse his candidate as the rightful Karmapa. It should be stated clearly that the Dalai Lama does not have any authority or influence in the appointment of the highest seat of the Karma Kagyus. Yet in this instance, the Dalai Lama sided with Tai Situ Rinpoche instead of mediating the conflict.

Today there are two 17th Karmapas – Tai Situ Rinpoche enthroned Ogyen Trinley Dorje with the support of the Dalai Lama, the CTA and, ironically, the Chinese government. Meanwhile, Shamar Rinpoche enthroned Trinley Thaye Dorje with the backing of a large percentage of the Karma Kagyus. By intervening in Karma Kagyu affairs then officiating his unwarranted intervention by drawing the CTA into fray, the Dalai Lama’s endorsement of a Karmapa candidate split the Karma Kagyu lineage. His decision sparked violent clashes over Rumtek Monastery, turning a holy site into a battlefield.

Disturbingly, as conflicts between the two parties escalated and continue to persist till this day, neither the Dalai Lama or the CTA have seen fit to step in once again, this time to arbitrate a quarrel which was not intractable until the Dalai Lama’s involvement. Despite the problems caused, the CTA remains recalcitrant. The Karmapa Charitable Trust (the legal and administrative body of Rumtek Monastery) officially declared Karmapa Trinley Thaye Dorje as the heir of the 16th Karmapa and this decision was upheld by the Indian court of law. Instead of respecting that, the Dalai Lama continues to regard Ogyen Trinley Dorje as the rightful Karmapa candidate, and endorses his status by constantly appearing in public and official events with him. The CTA’s refusal to act as a fair, impartial and democratic government is even more disturbing. A true spiritual leader who claims to represent all Tibetan Buddhist traditions should not take sides and act to the disadvantage of any particular lineage. A genuine government of the people would push for peaceful reconciliation. And yet none of these commonsense measures were or have been taken.

The Karmapa Controversy, just like the Dorje Shugden ban, is concrete proof that both the Dalai Lama and CTA do not operate on principles of peace and justice. In both cases, their actions led to results diametrically opposed to what they are supposed to uphold. Both the Dalai Lama and CTA are often heard preaching peace and unity. In fact, the CTA claims that banning the Shugden practice was necessary to safeguard unity amongst the Tibetan people. And yet the CTA’s ban of the Shugden practice and their endorsement of Tai Situ Rinpoche’s candidate split the largest (Gelug) and second largest (Kagyu) Buddhist schools, thereby tearing the entire Tibetan community apart.

4. Tai Situ Rinpoche’s Exile from India

An online transcript of Tai Situ Rinpoche’s speech upon arriving back in India. Click to enlarge. (Source: http://www.quietmountain.org/links/situ_rinpoche/situ_return.htm)

In 1994, Shri Narayan Singh filed a criminal complaint to the Chief Magistrate of Delhi alleging Tai Situ Rinpoche to be an agent of the Chinese along with Gyaltsab Rinpoche, and that they were part of a bigger Chinese conspiracy to bring about the disintegration of India.

The complaint alleged that the conspirators planned to do this by bringing about the amalgamation of the Tibetan Autonomous Region of China and the Indian state of Sikkim. Another similar report was allegedly filed by Sri Sridar Rao, an official of the government of Sikkim and was submitted to the Cabinet Secretary of India, T S R Subrahmanyam.

Ogyen Trinley Dorje (left) was found and recognized by Tai Situ Rinpoche (right) and is one of two claimants to the throne of the 17th Karmapa. This claimant, supported by the Chinese, is also supported by the Dalai Lama

Following a series of newspaper articles discussing this, the Indian government decided to ban Tai Situ Rinpoche in August 1994 from re-entering India on national security grounds. The ban was the culmination of a decade-long Indian intelligence investigation of Tai Situ Rinpoche’s activities in China. It seems that the recognition of a Chinese national as the Karmapa by Tai Situ Rinpoche, who was also backed by the Chinese, seemed to be at the heart of this controversy. A Chinese Karmapa would eventually wield tremendous power in Sikkim, where Rumtek (the seat of the Karmapa) lies.

And so, if it is true that the Dalai Lama and CTA were concerned about Chinese spies infiltrating their ranks and sabotaging the Tibetan independence movement, they would have been more reluctant to endorse a Chinese-sponsored Karmapa. Clearly however, Tai Situ Rinpoche and his protégé Ogyen Trinley Dorje’s close ties with China were of no concern to the Dalai Lama and CTA.

However, when it comes to individuals whom the CTA wishes to oppress and marginalize, the individual’s spiritual practice (which in fact precedes the Sino-Tibetan conflict) becomes reason enough for the CTA to label them ‘Chinese agents’. Even to be seen with any Chinese person is tantamount to treason. The CTA even went as far as publishing a hitlist of Shugden lamas and worshipers on their official website, denouncing them as criminals of society for protesting against the Dalai Lama.

Why is there such disparity between the way the CTA views Tai Situ Rinpoche and Ogyen Trinley Dorje, and the way they view all Shugden Buddhists? The only logical conclusion would be that in one situation, the CTA benefits from endorsing a Chinese-backed Karmapa whilst in the other, they do not benefit in any way. By endorsing a Karmapa candidate with confirmed ties to China and supporting Tai Situ Rinpoche whom Indian Intelligence suspects to be an agent of the Chinese government, the CTA proves its own malicious intentions. And this is not to mention the CTA’s complete disregard and respect for India’s security concerns.

5. The Sakyas and the Question of Samaya

The great Sakya Lama Chobgye Trichen Rinpoche (centre), together with the Karmapa Candidate Trinley Thaye Dorje (left) and the Sharmapa (right)

Another interesting point to note is the Dalai Lama’s view that all Tibetans have a spiritual bond with him, and this compels them to obey his every wish. Failure to do so harms the Dalai Lama’s life through the breaking of their samaya with him, or so they are told.

Yet the same policy does not apply to Sakya lamas and the Dalai Lama. The great Sakya Lama Chobgye Trichen Rinpoche, recognized by the 13th Dalai Lama as the 18th in the lineage of Chobgye Trichens, was instrumental in the Sharmapa’s recognition of Trinley Thaye Dorje as the rightful 17th Karmapa. During multiple dreams, Chobgye Trichen Rinpoche had visions of the late 16th Karmapa Rangjung Rigpe Dorje circumambulating stupas and even had a relative come to him with a photograph of a child who is supposed to be the reincarnation of the 16th Karmapa. Chobgye Trichen Rinpoche conveyed this to the Sharmapa in 1986, who then went on to recognize Trinley Thaye Dorje as the 17th Karmapa.

His Holiness the 14th Dalai Lama (left) receiving Sakya teachings and empowerments from Chobgye Trichen Rinpoche

His Holiness the 14th Dalai Lama is actually a student of Chobgye Trichen Rinpoche, having received Sakya teachings and empowerments from him. So the question arises: why did the Dalai Lama endorse Ogyen Trinley Dorje as the 17th Karmapa when his own Sakya teacher Chobgye Trinchen Rinpoche recognised Trinley Thaye Dorje instead?

Within Tibetan Buddhism, a student is supposed to follow the advice and actions of his/her teacher, so why didn’t the Dalai Lama abide by Chobgye Trichen Rinpoche’s recognition of Trinley Thaye Dorje as the correct reincarnation of the 16th Karmapa? This is not the first time that the Dalai Lama has gone against the advice or teachings of his teachers. The Dalai Lama also contradicted his main teachers, H.H. Ling Rinpoche and H.H. Trijang Rinpoche, when he abandoned the protector practice and imposed the ban on Dorje Shugden.

So how is it that Chobgye Trichen Rinpoche’s support for a rival Karmapa candidate, the Dalai Lama’s decision to support a candidate apart from the one Chobgye Trichen Rinpoche recognised, and the Dalai Lama’s turning against his own teachers’ practice all do not constitute breaking samaya? But Shugden worshipers’ refusal to obey the diktat of the Dalai Lama (with whom they might have no spiritual bond) is considered breaking samaya? Many Tibetan Buddhist practitioners have firmly-established samayas with their Shugden teachers and none with the Dalai Lama. Yet the CTA insists that ALL Tibetan Buddhists have to follow the Dalai Lama, or they will be accused of breaking samaya. This is completely absurd and shows that the Tibetan leadership are even prepared to distort long-established spiritual traditions to achieve their goals. It also shows the CTA to be nothing but the Dalai Lama’s enforcers, even enforcing something that is evidently wrong, just because the Dalai Lama said so.

Chobgye Trichen Rinpoche (left), the Karmapa candidate Ogyen Trinley Dorje, His Holiness Sakya Trizin (right) and His Holiness the 14th Dalai Lama (far right). Interestingly, Chobgye Trichen Rinpoche did NOT recognise Ogyen Trinley Dorje as the rightful Karmapa candidate, and instead recognised Trinley Thaye Dorje

Confounding the issue of samaya and the recognition of the Karmapa is the CTA’s involvement. Seen in the picture above is Chobgye Trichen Rinpoche, seated next to Ogyen Trinley Dorje, the opposing candidate for the throne of the Karmapa. Why would Chobgye Trichen Rinpoche sit next to or be seen with the Dalai Lama’s candidate which he himself did not select as the true Karmapa candidate? And when he himself clearly does not think Ogyen Trinley Dorje is the true Karmapa? Some could argue that perhaps Chobgye Trichen Rinpoche actually believes that both candidates are legitimate reincarnations of the Karmapa. This is highly unlikely however – if he did think this were the case, there is nothing to stop him from making a formal pronouncement of Ogyen Trinley Dorje as another legitimate reincarnation of the 16th Karmapa.

Note also that Ogyen Trinley Dorje is seated in between Chobgye Trichen Rinpoche and H.H. Sakya Trizin, the current head of the Sakya lineage, with the Dalai Lama on the far right. This picture highlights the political nature of the CTA and the Dalai Lama’s effort to portray religious harmony between the various Tibetan Buddhist lineages, but this show is obviously forced. Ogyen Trinley Dorje is placed between Sakya lamas, one of whom (Chobgye Trichen Rinpoche) we have already seen supports the opposing Karmapa candidate.

Left to right: Shangpa Kagyu Lama Trinlay Tulku Rinpoche, H.E. Sakya Jetsun Chimey Luding Rinpoche, H.E. Luding Khenchen Rinpoche, 17th Karmapa candidate Trinley Thaye Dorje, H.H. Sakya Trizin, H.E. Ratna Vajra Rinpoche, Dagmo Kusho Tashi Lhakyi (consort of H.H. Sakya Trizin) and Dagmo Kalden Dunkyi (consort of H.E. Ratna Vajra Rinpoche)

Adding to the Sakya involvement within the Karma Kagyu lineage is H.H. Sakya Trizin’s confusing association with both Karmapa candidates. Often seen together with Ogyen Trinley Dorje at the Dalai Lama’s events and teachings, Sakya Trizin has also been seen with the other candidate Trinley Thaye Dorje. In the photo above for example, Sakya Trizin is seated next to the Karmapa candidate not endorsed by the Dalai Lama. Rather than a political photograph, this is more of an intimate setting, with many lamas of both the Sakya and Kagyu lineages coming together. They include Luding Khenchen Rinpoche, head of the Ngor tradition within the Sakya lineage.

H.H. Sakya Trizin is also a student of Chobgye Trichen Rinpoche, who identified Trinley Thaye Dorje as the rightful Karmapa reincarnation. Therefore it is logical to assume he supports Trinley Thaye Dorje’s claim to the throne of the Karmapa rather than the Dalai Lama-endorsed Ogyen Trinley Dorje.

Why is it that H.H. Sakya Trizin can be seen with both Karmapa candidates without reprisal from the CTA or the Dalai Lama? Is the Sakya Trizin simply sitting on the fence, not wanting to embroil himself in another lineage’s affairs or is the CTA forcing him into the position of associating with the Dalai Lama’s choice of Ogyen Trinley Dorje over his own guru’s choice of Trinley Thaye Dorje as the correct Karmapa candidate?

H.H. Sakya Trizin recently bestowed a special empowerment to Ogyen Trinley Dorje, the Karmapa candidate recognised by Tai Situ Rinpoche and the Dalai Lama. This contradicts Sakya Trizin’s guru’s acknowledgement of Trinley Thaye Dorje as the Karmapa

In addition to this, Sakya Trizin was recently invited to give an empowerment to Ogyen Trinley Dorje, a candidate not recognized by his own teacher. Did Sakya Trizin really want to give the empowerment or was this due to pressure from the CTA to once again portray religious harmony? Sakya Trizin’s indecision regarding which Karmapa candidate to support can be bewildering to say the least, especially since he has never publicly stated which Karmapa candidate he supports.

It could be argued that H.H. Sakya Trizin is appearing with both Karmapa candidates to remain neutral, even though his own teacher was instrumental in the recognition of one candidate. However, Sakya Trizin has not extended this neutrality to all other sects of Tibetan Buddhism. For despite Sakya Trizin’s “neutrality” regarding the Karmapa candidates, he has clearly and publicly denounced Dorje Shugden practice. This in itself is a double standard – if his aim is to remain neutral in a Karma Kagyu issue because it does not concern the Sakyas, he should also remain neutral on the Dorje Shugden issue which does not concern the Sakyas. In adhering to the CTA’s attitude of non-involvement in the Karmapa dispute, yet publicly denouncing Dorje Shugden, Sakya Trizin allows himself to be influenced with the double standards of the CTA, a stance that is unbecoming of the spiritual head of the indomitable Sakya lineage.

The Nyingma Lama Dilgo Khyentse Yangsi Rinpoche (left) together with Karmapa candidate Trinley Thaye Dorje (right)

Despite the CTA’s strict insistence that all Tibetans loyal to the Dalai Lama are not to associate with anyone who opposes the Dalai Lama even symbolically, Sakya Trizin nevertheless met with the Karmapa candidate not endorsed by the Dalai Lama (Trinley Thaye Dorje) and escaped the CTA’s wrath. Sakya Trizin is not the only high lama who has openly flouted this non-association rule by the CTA.

The present reincarnation of the great Dilgo Khyentse Rinpoche also paid a visit to Trinley Thaye Dorje in 2010 and was not rebuked for it. Sakya Trizin and Dilgo Khyentse Yangsi Rinpoche’s disregard for the CTA and the Dalai Lama’s policies are not different from Shugden practitioners’ disregard of the Dalai Lama and CTA’s order to abandon the practice. The difference however, is that Dorje Shugden practitioners are persecuted for disobeying the CTA whereas many like Sakya Trizin and Dilgo Khyentse Yangsi Rinpoche remain untouched. This reflects not only the CTA’s lack of consistency when it comes to reprimanding those who disregard their policies, it also shows that many high lamas regard the Dalai Lama and CTA’s orders to be ridiculous and refuse to be bound by it.

Sogyal Rinpoche (left) leading His Holiness the Dalai Lama (right)

Controversy also exists within the Nyingma lineage specifically surrounding Sogyal Rinpoche who has been the focus of many inquiries. Sogyal Rinpoche has been the subject of numerous lawsuits brought over the years by students and others who have had some associations with Sogyal Rinpoche. Some of the accusations against Sogyal Rinpoche even call into question his authenticity as a high Tibetan lama. Despite the controversies and questions surrounding Sogyal Rinpoche, the Dalai Lama still associates with Sogyal Rinpoche and his religious activities, including the opening of Lerab Ling, a large temple in Montpelier, France in 2008.

Even though these matters have arisen consistently over the years, the Dalai Lama makes no move to disassociate with Sogyal Rinpoche or question his actions. In fact the Dalai Lama’s continuing association with Sogyal Rinpoche is seen by many as an endorsement of Sogyal Rinpoche’s character, and perhaps even a silent rebuttal of accusations against Sogyal Rinpoche. This may be the Dalai Lama’s attempt to once again portray religious tolerance, or it may be the Dalai Lama’s acknowledgement of Sogyal Rinpoche’s instrumentality to the Dalai Lama’s objectives. Whatever the Dalai Lama’s motivations may be, the Dalai Lama does nothing about Sogyal Rinpoche and the controversies surrounding him. This behaviour is markedly different compared to the Dalai Lama’s approach to the ban on Dorje Shugden, where the Dalai Lama emphatically enforces it and denounces lamas or practitioners alike if they continue in the practice of Dorje Shugden.
 
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Double Standards & Destabilisation

Rather than highlighting issues within the Kagyu, Nyingma and Sakya lineages, this article seeks to point out the selectivity of the CTA when dealing with Tibetan Buddhist issues, and how their bias and prejudice have the potential to destabilize Tibetan society. On the one hand, the CTA practices a non-involvement policy towards the Kagyupas; on the other hand, the CTA enforces a continued and vigorous campaign against Dorje Shugden. This prejudice appears to have filtered down to the heads of various lineages, and has the potential to create resentment between the different lineages. For example, Sakya Trizin speaks up against the Dorje Shugden practice, but remains indifferent when it comes to the troubles surrounding the Karmapa issue or forced conversion of the Drukpa Kagyus. Outwardly, it may appear that he holds a bias against the Gelugs, and a bias in favour of the Kagyus.

These incidents of indifferent non-involvement at times and aggressive partisanship at other times clearly demonstrate a lack of consistency which is indicative of good government. However, instead of making any effort to be fair and equitable in its management of state affairs, double standards and bias continue to dominate the CTA’s character. If an administration such as the CTA is seen to regularly fail in its duty to its people, how can it expect to receive support from progressive nation states in its campaign to regain control of its homeland? More importantly, how can the Tibetan people and religious leaders even trust the CTA and have enough confidence in them to secure freedom for them?

What is the Dalai Lama and CTA’s real purpose in persisting in such discriminating policies? Is the real intention of the Dalai Lama and CTA to unite their people and pursue a genuine fight for freedom, or is it to divide the Tibetan community for their own selfish agendas? Based on hard facts and analysis of past events, it would seem that the latter is more plausible. This sends an extremely negative image of the Tibetan people and Tibetan Buddhism to the world.

The Dorje Shugden ban; the interference in the Kagyu leadership; the refusal or failure to intercede when a religious sect preys on another, the loose and wrongful distortion of important spiritual traditions such as the upholding of the proper meaning and significance of samaya, and the dangerous self-serving application of laws and policies can only serve to destroy the reputation of the Tibetan people and along with it, their culture and religion. All of these issues should have been resolved quickly by the Dalai Lama and the CTA in a manner befitting an effective leadership based on sound political structure and governance. However, this has not been the case and their double standard politics exposes the real situation – a lack of sound political and religious leadership that has not only created multiple rifts with Tibetan Buddhist society, but their continued policies of non-involvement only further solidify these divisions. Clearly it is the Tibetan leadership that has been creating disharmony among the Tibetan people, hindering their efforts for self-autonomous rule of Tibet or complete freedom, while tarnishing the reputation of the great practice lineages of Tibetan Buddhism for adherents all over the world.

Disclaimer: This article was submitted by a third party author and does not necessarily reflect the official opinion of DorjeShugden.com. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com

Special Announcement from DorjeShugden.com

DorjeShugden.com wishes the Gyalwang Drukpa well and prays that this issue of forced conversion by other lineages is peacefully and swiftly resolved so that the glorious Drukpa lineage is preserved and flourishes. We send our prayers and dedicate the merits from our practice for this to happen.

We also wish the Karma Kagyu lineage well. May the current issues regarding the Karmapa candidates be resolved and the Kagyu lineage become whole once again.

DorjeShugden.com Admin

Related links:

• Self-Immolations Have Failed The Tibetans (http://www.dorjeshugden.com/all-articles/features/self-immolations-have-failed-the-tibetans)
• Dalai Lama Recognizes Bon Faith (http://www.dorjeshugden.com/all-articles/features/dalai-lama-recognizes-the-bon)
• Tibetan Leadership Publishes Hit List (http://www.dorjeshugden.com/all-articles/features/tibetan-leadership-publishes-hit-list)
• Tibetan Leadership Organizes Violence (http://www.dorjeshugden.com/all-articles/features/tibetan-leadership-organizes-violence)
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• True Spiritual Leadership: Karmapa Vs Dalai Lama (http://www.dorjeshugden.com/all-articles/features/true-spiritual-leadership-karmapa-vs-dalai-lama)
• Biography of the Fifth Dalai Lama (http://www.dorjeshugden.com/great-masters/enlightened-lamas-series/the-great-fifth-dalai-lama-ngawang-lobsang-gyatso-1617-1682)

Zhabdrung Ngawang Namgyal was key in reinstating the independence of Bhutan from Tibet under the reign of H.H. the 5th Dalai Lama and seen as the founder of Bhutan. Zhabdrung Ngawang Namgyal also established two systems of administrative power in Bhutan; one led by the Desi, who was responsible for civil administration while the other, led by Je Khenpo, was responsible for the spiritual administration of the country as the central monk body.

As a result of the enormous infighting among the succession of Desis, its role became redundant when the Bhutanese Monarchy came into power in 1907. However, the role of the Je Khenpo remains, and he is seen as the head of the Drukpa Kagyu school of Buddhism in Bhutan.

After the passing away of Zhabdrung Ngawang Namgyal, three incarnations were identified, one for his body, one for his speech and one for his mind. However, only the mind reincarnation was recognized to be his successor, and called the Zhabdrung.

Jigme Norbu, the Fourth Mind Incarnation of the Zhabdrung, was born into the respected family line of the renowned Bhutanese Nyingma terton, Pemalingpa (1450-1521), whose Nyingma teachings had became part of the Drukpa lineage. His list of teachers included several important Je Khenpos, including Sherab Gyaltsen (25th Je Khenpo), Padma Zangpo (27th/29th Je Khenpo), Jampel Gyatso (30th Je Khenpo), and Yonten Gyaltsen (31st Je Khenpo).

After Jigme Norbu was recognized as the mind reincarnation of the Zhabdrung, he was enthroned as the Desi in 1851 under the recommendation of the Central Monk Body. However, Jigme Norbu did not want to be ordained and decided to take a consort to practice advanced Mahamudra.

He also had a daughter. This was not well looked upon by Bhutanese society. That, combined with a suspicion that he was involved in a political coup, were the reasons behind his resignation in 1852. Soon after, he left his monastic seat, Talo Sanga Choling, which is located at Talo valley, and journeyed to Tibet.

Later, Jigme Norbu returned to Gorina, the monastery which was founded by his teacher, Sherab Gyeltsen, and passed into clear light at the age of 31.

Jigme Norbu’s compositions were published as one volume (1071 pages) by the National Library of Bhutan in 1984. It is entitled, “The Collected Works of the Fourth Zhabdrung Tulku of Bhutan, Jigme Norbu (1831-1861)”. Among the many great writings by Jigme Norbu is a ritual to various protectors. The introduction emphasized Guru Rinpoche Padma Thotrend as “Powerful Lotus of the Garland of Skulls”. He is regarded as a valid object of refuge for us and all of his followers, particularly the terton Pemalingpa and their protectors.

The ritual explains how to set up tormas, and explanations on different sections, such as the invocation and prostration. Protectors mentioned in this ritual include Mahakala, Tsering Chenga, Shinkongma, Rahula, Pam Busum, Tsiu Marpo, Palden Lhamo, Chatri Tsengod, Dorje Shugden, and Jagpa Melen.

There are many similarities in Jigme Norbu’s writings to the 17^th century Drukpa master, Drubwang Dreuley. Dreuley is the only other recorded Drukpa Master in Bhutan to have propitiated Dorje Shugden. Within the text authored by Jigme Norbu, as in the ritual by Dreuley, Dorje Shugden is specifically invoked from Lanka and Lhasa and at the end of the ritual, there is a praise to all protectors.

The volume also included a ritual specifically devoted to Dorje Shugden which seems to have drawn from the ritual written by the previous Drukpa master Dreuley. For example, the verses at the beginning that describe Dorje Shugden match those in the ritual composed by Dreuley.

Throughout the ritual, there are verses that seem to match verbatim, verses that match but with slight amendments, as well as completely new verses. The amendments included the many places where Dorje Shugden resides, such as Sakya Monastery, Doldum Bu Chokor, and Trode Khangsar in Lhasa. These places are all mentioned in the verses just before the invocation prayers. In Dreuley’s ritual, we find the same invocation praises, with only marginal variations.

We find identical verses of praise in both rituals. However, in Jigme Norbu’s first line of praise, which was modified from Dreuley’s ritual, Dorje Shugden is asserted to be the great protector who is the collection of all Buddha’s power, thus referencing Shugden’s own indisputably enlightened nature. There are also references and praises across the text to Guru Rinpoche, a rare connection that is not commonly associated with Dorje Shugden practice. For example, in the confession verses, it reads:

Ordered to protect the essential doctrine
By Padma Wang and Jamyang father and sons
Heruka and Vajrakapalamalin [Guru Rinpoche],
Dorje Shugden and retinue consider me.

While later verses in the enthronement parts of the ritual read:

Fully empowered and vajra-sealed
By deathless Vidyadhara Vajrakapalamalin [Garland of Skulls Guru Rinpoche],
To protect the general and specific doctrine,
I enthrone you as the Great King of Dharma Protectors.

We must take note especially of the clear references made within Jigme Norbu’s writings of Dorje Shugden’s Buddha nature and his intricate connection to Guru Rinpoche. In view of the uniqueness of this ritual, which has praises to Guru Rinpoche throughout, we could wonder if Dorje Shugden is a very special protector to this Great Master alone in Bhutan, or to all its previous great masters as well.