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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)

H.H. Karmapa Trinley Thaye Dorje and H.E. Shamar Rinpoche

In 1992, the Karma Kagyu sect was sent into a tailspin by an unjustified intrusion by the Tibetan leadership that fractured the ancient lineage until today. As custodian of this precious lineage Shamar Rinpoche witnessed the Karma Kagyu tear itself apart, all the time gently appealing to the Dalai Lama and CTA to cease in their interference and instead take remedial steps to arrest the damage and stop the discord, which had become violent. Shamar Rinpoche’s appeals and peaceful submissions fell on deaf ears. Instead, he was accused of being insubordinate to the Tibetan leadership, which in Tibetan nuance infers that he was not respectful of the Dalai Lama. This is a common ploy by the Tibetan leadership to silence dissension, which is to accuse anyone who refuses to toe their line, to be contemptuous of the Dalai Lama and wishing his early demise.

In Shamar Rinpoche’s response to a letter of criticism written by one of the CTA’s agencies, he finally felt compelled to speak his mind and wrote, “I find it interesting that when the Dorje Shugden organization violently protested, accused and attacked the Dalai Lama, you were frightened into silence. But when we respond to the Exile Government’s dishonest interference in our internal affairs in a respectful manner, you are fearless and make bold accusations that we are being violent. This is wrong”.

Click to enlarge

Shamar Rinpoche’s comment was not in fact intended to encourage resistance of the Tibetan leadership but a statement of fact. It was to highlight what he had observed the Tibetan leadership responds to. The Karma Kagyu was not the only Tibetan Buddhist sect the CTA had violated. The Dalai Lama and CTA imposed an unconstitutional ban against the Buddhist practice of Dorje Shugden in 1996. Tibetan Buddhists monks, along with lay practitioners who worshipped Dorje Shugden pleaded peacefully to the Tibetan leadership not to deny them their religious right. Instead of righting the wrong, which apart from desecrating a sacred Buddhist practice also constituted a direct breach of the basic human rights of Shugden Buddhists, the Dalai Lama instead escalated the persecutions of Dorje Shugden practitioners. The Tibetan leadership directed monasteries to expel Shugden worshipping monks and all CTA-related bodies were forbidden from employing anyone who refused to abandon their faith in the deity. Children of families that practiced Dorje Shugden were ostracised and some denied schooling and many Shugden Buddhist households could not even procure basic necessities because it became taboo to have any association with Dorje Shugden worshippers. The Dalai Lama had all but proclaimed Shugden Buddhists to be the new untouchables. The CTA even passed an official parliamentary resolution to criminalise the practice of Dorje Shugden. Dorje Shugden practitioners continued to appeal but just as Shamar Rinpoche noted, the CTA does not respond to truth and meekness and in fact this passiveness only emboldens it.

It was only after the Dorje Shugden community outside the direct influence of the CTA began public protests and websites such as DorjeShugden.com started delivering news of the CTA’s mischief and abuses of powers, that it felt the need to exercise caution. Even then the CTA did not stop its discrimination of Dorje Shugden entirely but learned to disguise its oppression of Shugden Buddhists better. As protests and news of the CTA’s abuses became more pervasive, the Tibetan leadership began denying that there was such a religious ban but the evidence was undeniable. In recent years various international media groups investigated and began reporting on the CTA’s abuses. Widespread news of the CTA’s misconduct, and constant focus and reporting on its activities unnerve the Tibetan leadership and is just about the only factor that can keep this otherwise unfettered ‘government’ in check.

Palestinian Yarmouk refugee camp in Syria

By todays standard, the Tibetan diaspora, estimated at 130,000 today is not the largest refugee group in the world– there are presently approximately 6.3 million refugees from Syria and about 2.6 million refugees from Afghanistan. However, the Tibetan refugee situation is still one of the most visible today due largely to the prominence the Dalai Lama commands on the world stage. Another significant factor is the continuing ability of the Tibetan leadership to package its presentation to the global community.

In 1963, the Dalai Lama deftly promulgated what was supposedly a democratic constitution. It would have been much harder to convince the world to support a feudal lordship’s bid to regain its domain from a communist regime. Both feudalism and communism are deemed equally repugnant in a post WWII world that places a premium on democratic ideals. Apart from laying claim to being now an egalitarian society, the CTA also successfully presented the Tibetan people’s struggle not as a single political contention between two opposing sovereign states, but as a series of ‘just causes’. These causes such as human rights, peace, environmental protection and preservation of the Buddhadharma found backing from global support groups and the Tibetan leadership succeeded in creating the impression that they are defenders of these issues against China’s nefarious plans.

Through these ploys, the Tibetan leadership has been able to harness the support of various international activists into its ‘struggle’ that justifies its own existence and purpose. Maintaining this public perception is crucial to the survival of the CTA and it invests tremendous efforts into keeping up the impression. Whilst the public perception of the CTA is far from reality, its pretence has been relatively safe because few Tibetan dared to speak the truth against the Tibetan leadership. However this changed when the CTA went too far in its transgressions that threatened the sanctity of Tibetan Buddhism and abused the rights of the very people they were empowered to protect. This, and not China may prove to be the CTA’s biggest undoing.

Reply by Shamar Rinpoche to question from Tseten

Date: 15.04.01

Question:

Your Eminence Shamar Rinpoche, With the utmost respect, I want to ask you: Why are you and your “clique” of a few Buddhist teachers unknown to most Tibetans fighting very aggressively for the recognition of your “Karmapa” (www.karmapa.com)?

You believe that you had the responsibility for searching him and you think that you have found the right Lama. Then why don’t you pray and be happy with him? If you have nothing to hide, why do you still indict other institutions? If you truthfully claim that no Dalai Lama ever had had a say in the internal affairs of the Karma Kagyu Lineage, then why do you fight so violently for the Dalai Lama’s recognition?

On one side you claim that you fight for the survival of an old institution and on the other side you accuse and allege other old Buddhist institutions and high teachers, who should be working for the survival of their old Buddhist traditions, too. What is so problematic about letting Situ’s group (www.karma-kagyu-verein.de) follow their own Lama who they have found. If you are right, they can’t be a problem for you. Tolerance and respect is asked from both sides. Who is right and who is wrong, who knows.

It is especially weird for a fellow Tibetan to hear from you and various members of your group all kinds of accusations against our Government in Exile. As a Tibetan you should know that Tibet was lost partly due to its rejection of modern technology and science that the thirteenth Dalai Lama had already introduced to the country. We are in the process of building a good democratic future government of Tibet.

This is important for all Tibetans, not just for a small group. It would be good if you had a second thought on the consequences of your actions before you made them an object for criticism from outsiders.

The Tibetans in exile have made mistakes, and we have learned from them. Democracy is nothing that comes out of the blue sky and can be installed instantly when we return to Tibet. It needs long term practice and experience. We have a golden opportunity to perform it now in exile, while our government resides in the biggest democratic country of the world.

It is known to all intellectual Tibetans and Tibet experts in Tibet and outside Tibet that the future of the Tibet will be decided by the Tibetans and not any religious institutions. Tibet was lost because too many people from nobility and religious groups clang to their little field of interest rather than working together for the general good. These mistakes should be avoided in the future. I sincerely wish you a good health.

Most respectfully, Dr. Tseten Trinley

Cc: Tibetan Association Germany; German-Tibetan Cultural Society

Answer:

Dear Mr. Tseten Trinley, I would like to respond point by point to your letter.

1. You write: “…a few Buddhist teachers unknown to most Tibetans fighting very aggressively…” The Buddhist teachers you refer to as “unknown”, may be unknown to you, however they are quite prominent to many others– Tibetans and Himalayans alike. In any case, these Rinpoches are known throughout the world to actively serve the Karma Kagyu, and are definitely committed to opposing those who betrayed the lineage. We have never fought aggressively. It is well known in India and the rest of the world, that the traitors within the Karma Kagyu have initiated the fighting and have on three separate occasions physically fought against the spiritual teachers and monks who wish to preserve the authenticity of the Karma Kagyu.

   During the second and third of these aggressive actions, ‘Dotod’ people in the Tibetan Exile Government’s organization, joined the attack against the Karmapas monasteries in Rumtek and New Delhi. We have videocassettes of these attacks, but we have not circulated these publicly in U.S. and Europe, in order to protect the reputation of Tibet. Would you rather these cassettes were circulated to clear up the confusion of people like you? If you are certain that we have been the aggressors, please show your proof. We have suffered beatings and attacks patiently. Our response has always been to clarify the false accusations, allegations, misrepresentations of history, and lies that those who betrayed and their collaborators have disseminated.

2. You write: “You believe that you had the responsibility for searching him and you think that you have found the right Lama. Then why don’t you pray and be happy with him?”If I were simply a follower of the Karma Kagyu Lineage, I could do as you suggest, be a devotee, pray, and not have to look for the reincarnation of Karmapa. But, I am ShaMarpa and I have the responsibility of protecting the lineage. The situation is not just a matter of finding the reincarnation, but now involves protecting the monasteries and the rights of lineage from those who wish to sell it out. I am a man of principle. If you don’t know who ShaMarpa is, go to Bonn University where you will find the complete historical record of my past and my responsibilities.
3. You write: “If you have nothing to hide, why do you still indict other institutions?” Where and when have I indicted other institutions? If I have done this you should be able to prove two points:
   1. That I said something about another school that is baseless and untrue.
   2. That when I did say something critical about another school, it was said for reasons other than those specifically related to our current Karma Kagyu problems.
4. You write: “If you truthfully claim that no Dalai Lama ever had had a say in the internal affairs of the Karma Kagyu Lineage, they why do you fight so violently for the Dalai Lama’s recognition?” I have never requested the Dalai Lama’s recognition for Karmapa Thaye Dorje. From the beginning to the present, my stand has been consistent: the Dalai Lama has no authority in the recognition of a Karmapa. Secondly, the world is witness to the fact that I have never acted violently. If you can prove otherwise, please do so.
5. You write: “On one side you claim that you fight for the survival of an old institution and on the other side you accuse and allege other old Buddhist institution and high teachers, who should be working for the survival of the old Buddhist traditions, too.” The procedure by which the boy Ogen Trinley was recognized and enthroned as Karmapa was highly irregular and not in accordance with Karma Kagyu tradition.

   In late 1991, Situ Rinpoche secretly collaborated with the Chinese government in Beijing where they jointly decided to select Ogen Trinley as Karmapa. When Situ came back to India, he produced the so called prediction letter of the 16th Karmapa from around his neck-a letter for which we all had been searching for the last 11 years. How amazing! When I, ShaMarpa, and the 16th Karmapa’s monks demanded the letter be submitted to forensic testing because it was obviously written in Situ’s handwriting, Situ’s collaborators attacked Rumtek Monastery to prevent this from happening.

   At the same time the Chinese government enthroned Ogen Trinley in Tibet. H. H. Dalai Lama and the Tibetan Government in Exile fully supported the aggressive physical attack on Rumtek Monastery, Situ’s collaboration with China, and the Chinese government’s authority to recognize and enthrone Karmapa. Please show me that this is as you say, the authentic procedure of an old Buddhist institution, and I will surrender. My goal is to defend and protect my school, the Karma Kagyu, from those who wish to destroy it. I did not object to Ogen Trinley taking the name of Karmapa, but I do object to him taking over Rumtek Monastery as the Dalai Lama wishes. I will defend against this for these reasons:

   1. Rumtek Monastery was both the seat and the most important monastery built by H.H. 16th Karmapa. I, from my position as ShaMarpa, do not want this to fall into the hands of a political puppet.
   2. Legally, Rumtek Monastery belongs to 16th Karmapa, not to the Dalai Lama. My brother and I are 16th Karmapa’s direct nephews and wish to protect his property from those who want to illegally take it over.
   3. I am one of the Trustees of the Karmapa Charitable Trust, the legal caretakers of the monastery. All of the Trustees except one, Situ Rinpoche, as well as Karmapa’s legitimate monks, support my view in this matter. Please tell me on what grounds, either spiritually or legally, the Dalai Lama has the right to make decisions over the use and ownership of the monastery that belongs to the 16th Karmapa, which is on land given to him by the Sikkimese king in 1960.
6. You write: “What is so problematic about letting Situ’s group follow their own Lama who they have found…” We have never objected to Situ following his own Lama.
7. You write: “It is especially weird for a fellow Tibetan to hear from you and various members of your group all kinds of accusations against our Government in Exile.” We never made accusations against the Tibetan Government in Exile until we were forced to defend ourselves against the Government in Exile’s involvement in the internal affairs of the Karma Kagyu. The shocking behavior of the Exile Government in taking the side of one faction while trying to destroy the other, made the internal problem infinitely worse. Their actions made it necessary to expose their treachery. But how did we do this? As always we did it in a nonviolent, responsible manner by respectfully explaining the events and historical context of the problem. I find it interesting that when the Dorje Shugden organization violently protested, accused and attacked the Dalai Lama, you were frightened into silence. But when we respond to the Exile Government’s dishonest interference in our internal affairs in a respectful manner, you are fearless and make bold accusations that we are being violent. This is wrong.
8. You write: “We are in the process of building a good democratic future government of Tibet. This is important for all Tibetans, not just a small group. It would be good if you had a second thought on the consequences of your actions before you made them an object for criticism from outsiders.”This is exactly what we have been saying to the Exile Government of Tibet. You should direct this comment to them, not to us..
9. You write: “The Tibetans in exile have made mistakes, and we have learned from them. Democracy is nothing that comes out of the blue shy and can be installed instantly when we return to Tibet. It needs long term practice and experience. We have a golden opportunity to perform it now in exile, while our government resides in the biggest democratic country of the world. It is known to all intellectual Tibetans and Tibet experts in Tibet and outside Tibet that the future of the Tibet will be decided by the Tibetans and not any religious institutions.”
   I congratulate you on your view.
10. You write: “Tibet was lost because too many people from nobility and religious groups clang to their little field of interest rather than working together for the general good. These mistakes should be avoided in the future.” I do not agree that Tibet was lost because of nobility and religious groups. I think it was lost because religious institutions and lamas took over the government. In 1988 in front of H.H. Dalai Lama and many Tibetan religious leaders in Varanasi, from my position as a spiritual leader, I suggested that government and religion should be separated. Lay people should run the government in a democratic manner. I also specifically emphasized that H.H. Dalai Lama is the only one who can institute this change. Thank you for you interest.

My best wishes for you.
Shamarpa

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