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His Holiness
the XVIIth. Gyalwang Karmapa -
various dimensions.
Part I
Karmapa khyen no!
Karmapa, please pay heed to us in your enlightened compassion!
by Lama Shree Narayan Singh
Khyentse Trulku
First edition:
Winter 1995-96.
Second edition: Floppy - Nov. 23, 1998 - revised.
Published by:
Bodhi Kunja Publications,
‘Uddiyana’, Dalip Mahal,
Munger 811 201, Bihar, India.
Phone: 91-6344-22291;
e-mail: lamashree@hotmail.com
This work may be used freely in the service of the Buddha’s Dispensation!
"Yes Kalamas, right it is to doubt, to question what is doubtful and what is not clear. In a doubtful matter wavering does arise. Be not misled by tradition, hearsay or mere logic or inference, or after reflection on and approval of some theory, or out of respect for a recluse. But Kalamas, when you know for yourselves: 'These things are unprofitable, blameworthy, are censured by the wise; these things, when performed and undertaken, conduce to loss and sorrow' -then reject them Kalamas". (P 91) Kalama Sutta.
I
Tibetans, are people, and like anyone else, the product of historical processes - social, political and religious. These define them as a separate nation. They have their own myths, symbols, rituals, as also verities. These include the system of reincarnated Lamas such as H.H. the Dalai Lama, correctly spelt Taala’i Lama, the Gyalwang Karmapa, and various others. They are found throughout the four major schools of Himalayan Buddhism, commonly termed Tibetan Buddhism. The award of the Nobel Peace Prize to H.H. the Taala’i Lama in 1989 was a recognition of the acme of achievement of the Tibetan peoples. The controversy surrounding the XVIIth. Gyalwang Karmapa must surely be its nadir, pitting as it has done, Tibetan against Tibetan, Buddhist against Buddhist and created an irreparable cleavage in the Karma Kagyu tradition and the entire Himalayan Buddhist community throughout the world. History is being created which will radically alter the course of Buddhism, and this in front of our very eyes, every single one of us having become a participant in this proccess - either active or passive. The very upholders of peace, harmony and non-violence in the world have engendered a fracture and are nurturing dischord thus setting an extremely unhappy precedence. Karmapa khyen no!
Analysed from the perspective of the Three Vows the present controversy must be understood as gross transgressions of the Buddha's teachings. The question which invariably arises then is that whether H.H. the Taala’i Lama and Their Eminences the Lineage Holders of the Gyalwang Karmapa, derive their sanction from the teachings of the Buddha and are thus subservient to them; or are they beyond them, their authority and vows sacrosanct in spite of apparent infractions of the Three Vows they may commit!
The Vinaya is explicit in this regard. Creating a schism in the sangha or Buddhist congregation, constitutes one of the Five Inexpiable Deeds for which no pardon exists. It would require the automatic expulsion of the perpetrators of this schism and their supporters from their monasteries, their vows forfeit.
Bodhisattvas and Mahasattvas have taken the vow to live for the benefit of beings irrespective of caste, race, nationality or creed, who have been their mothers in previous existences which are innumerable. Must this schism be construed as the skilful means of H.H. the Taala’i Lama and others to promote the welfare of beings? Do wisdom and compassion express themselves by creating enmity and factionalism?
H.H. the XVIth. Gyalwa Karmapa had personally surpervised the upbring of about fifteen young incarnates and other promising monks. The intention was that they would become pillars of the Karma Kagyu tradition. These included Their Eminences Zhamar, Tai Situ, Jamgon and Gyaltshab Rinpoches. They grew up together, studied together, received thousands of empowerments and their elucidations together, received the whispered oral instructions together and realized the Mahamudra together, all under the skilled gudance of the XVIth. From amongst them, it was widely known that H.E. Jamgon Rinpoche's sole aim in life was the fulfilment of H.H.' enlightened wishes. When he found the could no longer do so, he made a graceful exit, dying in a car crash April 24, 1992. It is clear now that this was a meticulously executed assasination. The remaining three polarized themselves into two rival groups.
Are these not gross.violations of the samaya or Vajrayana commitments with which they are bound to the XVIth.? Are they not to be classified as samaya violators, hence to be shunned ? Or is this to be construed as enlightened activity, hence beyond reproach? Is it that these noble personages stand beyond the universal law of Karma - cause and effect?
It has become the classic case of those who are expected to protect their commitments impeccably are the very same people seen violating their samaya, specifically towards the four classes of vajra companions. Karmapa khyen no!
The attraction of the Buddha's Dispensation lies in the fact that it is a lucid enquiry into phenomena and their nature, the ego included. As distinct from almost every other religious tradition, the aspirant in Buddhism is taught to be logical, and incisive and thus grow in understanding and wisdom. As a Zen monk recently phrased it, ‘Buddhism gives insights into the irresistible charade between birth and death.’ [Tricycle Fall 1998]. There does exist simultaneouly the 'mindless majority' which follows their Lamas blindly, assuming that they are infallible and omniscient. This, of course, they cannot be, for the simple reason of their human condition. Surrounded however, by an aura of supra-respectability and other-worldliness, promoted by govts. of the north, they are held accountable to none. This is in direct contrast with the values of the modern world where transparency and accountability form the corner-stones of society. It is apparent that modifications in the above are required for authentic Gurus to continue being relevant hence.
It would be in the order of things for H.H. the Taala’i Lama, Their Eminences the Lineage Holders of H.H. the XVIth. Gyalwang Karmapa, and other ven. Rinpoches to clarify their stand in the light of the Three Vows. This will breed confidence amongst their followers towards them, rather than detract from their authenticity which the present impasse is doing.
Karmapa khyen no!
It is well-known that monasteries and Lamas are supported by the economic activity of their lay devotees. This implies a sense of trust in them by the faithful. Needless to state, the current imbroglio does not engender genuine trust. On the other hand it raises the question, 'Should we continue to support them because of this in-fighting? Are not our offerings being misutilised ?'
Karmapa khyen no!
The situation is highly reminiscient of the Christiain churches - the excommunication of the Orthodox Patriarch by the Pope in 1062 A.D., a highly political event; the crusades which resulted in untold sufferiings in the name of Christ; the sacking of the Cathedral of St. Sophia of the Orthodox tradition by ardent crusaders - adherents of the Roman Catholic Church; the Inquisition where people were burnt at the stake for their so-called heresies against the Catholic Church; the excesses of the papacy and the priesthood and so on. These events culminated in the Reformation of the sixteenth century with the daring of Martin Luther who was the first person to openly question established authority. Karmapa khyen no!
Tibetan history has been equally checkered. The Fifth Taala’i Lama was enthroned in Lhasa in 1642 A.D. by a Mongolian warlord, Goshir Khan. His grandfather Alta Khan had given Sonam Gyatso the title of the Taala’i Lama. Sonam Gyatso was the third. The armies of Goshir Khan razed to the ground or converted to the Gelugpa tradition 150 monasteries of the Jonang School. The Xth. Gyalwang Karmapa barely escaped incaceration as he escaped an attack on his person by using miraculous powers together with an attendant. Details of these events are given in a book titled The Richardson Papers, published by the Sikkim Institute of Tibetology, Deorali, Gangtok, Sikkim. Various laws were also promulgated confiscating Kagyu monasteries. Taxes were levied and the Gyalwang Karmapa was subsequently allowed to ordain only three monks every year. During this incaceration the Drighung Kagyu tradition as also the Sakyas suffered extensively. In a recent article in the Tricycle, 1998, Stephen Batchelor, gives the impression that the Gelugpas were ordained from above to decide as to which tradition is correct and therefore deserves to exist.
The Great Fifth, as he was known as, was also renowned for his sympathies towards the Nyingma tradition, being responsible for the construction of at least one of its principal monasteries - Zhechen - through the auspices of Zhechen Rabjam Rinpochhe, currently the grandson of H.H. Dhilgo Khyentse Rinpoche. Simultaneously his antipathy for the Kagyu traditions was also well-known. His famous statement runs 'Amongst the Kagyu who are (black) as ravens, Padma Karpo ( the lllrd. Gyalwang Drugchen ) is (grey ) as a crow!' Karmapa khyen no!
At the behest of his council of ministers in 1792, the then Taala'i Lama banished the Xth. Zhamar incarnation, who was also the younger brother of the then Panchen Rinpoche, for his alleged involvements in the Nepalese invasion of southern Tibet two cenutries ago. The estate manager of the Panchen Rinpoche apparently had a pique against the Zhamarpa which was translated as treason on the part of Zhamar Rinpoche. Zhamar Rinpoche's title of 'Hu-thu-tho', the highest a Mongolian emperor would give, was revoked, his Red Crown confiscated and buried under a stupa, his Kagyu monastery of Yang-pa-chen converted to the Gelugpa school with all its branches, and a proclamation issued that henceforth no further incarnations of Zhamar Riiipoche would be recognised! Tibetans call this Buddha Activity! Perhaps others would not! Further information suggests that this Red Crown together with H.E.’ cloak had been gifted, upon his specific request to Czar Nicholas II by the XIIIth. Taala’i Lama! Clearly the XIIIth. was the least interested in the Karma Kagyu! Karmapa khyen no!
Similarly four decades ago in Lhasa, the manner in which the Regent Radreng Rinpoche, was dethroned, imprisoned, blinded by the pouring of boiling hot oil, tortured, and killed by the crushing of his testicles, could hardly be said to be very Buddhist. Incidentally Radreng Rinpoche was known for his sympathies to the Nyingma and Kagyu tradition, and had received transmissions from Ven. Kalu and Jhadral Rinpoches. Yet another anomaly in Lhasa was that the govt. refused to erect a statue of Guru Padmasambhava in spite of an ancient prophecy, thus placing at stake the very existence of their nation , resulting in the Chinese occupation and the subseqent diaspora. Karmapa khyen no!
Human rights organisations such as Amnesty International, Asia Watch and the International Commission on Jurists would have found plenty of material to work with in pre-Chinese Tibet, each day leading to new discoveries. Even now, if they look discerningly beneath the polished veneer of its august institutions, they would find enough to be uncomfortable with. Sexual abuse of children - novice monks - is rampant in the monasteries of the Taala’i Lama. The boys get paid for their favours in cash and otherwise. The only saving grace is that this peculiar form of homosexuality is non-penetrative! Moreover his followers think little of buying Indian children into slavery, details of which are given in Part II of this work. Neither are his followers particularly law-abiding either and engage in the entire range of shady activities ranging from drugs to prostituion! Karmapa khyen no!
H. E. the Xllth. Zhamar Rinpoche was recognised only three decades ago due to the apparent magnanimity of H.H. the XIVth. Taala'i Lama. However, this does not mean that the events of the preceding centuries ago have been forgotten by the Tibetan people, his so-called govt. and him in particular! It is clear that the manner in which the Taala’i Lama is dealing with the issue of the XVIIth. Gyalwang Karmapa and H.E. Zhamar Rinpoche is merely a continuum, the progrom of persecution having been instituted by him against the Karma Kagyu 1642 A.D. Karmapa khyen no!
It may be stated with certitude that sectarian persecution is a specific characteristic of the De-war-zhung of Tibet . There do not seem to be records of any such institutionalised events prior to its instatement. An amazing amount of congenial interaction existed amongst the various Buddhist traditions of Tibet . Even now, in spite of differences on certain points of philosophy, the relationship between the Nyingma, Sakya and Kagyu traditions are on an even keel. In fact Je Tsongkhapa, the founder of the Geluglpa tradition in the fourteenth century, received instructions from Masters of the various traditions of his time. None of these were Gelugpas! This process continued subsequently for an extended period even as this new tradition was consolidating its newly founded identity. A peculiar phrase was coined then, "especially we Gelugpas", used generously to punctuate their discourses and expositions. The raison d'etre behind this is baffling as the Gelugpa tradition is as Buddhist as any other! Their presentations however, seem to suggest that they are the sole guardians of the authentic teachings of the Buddha, others being inconsequential. Karmapa khyen no!
A major difference between the Gelugpa and the other traditions is their understanding of voidnesss. The former uphold the interpretation of 'rang tong'. Among the latter, there exist proponents of both 'rang tong' and 'zhaen tong'. A healthy debate still continues amongst the latter three traditions in this context, but never has it been made a causus belli as done by adherents of the Gelugpa tradition.
The Jhonang school of Taranatha subscribes to the 'zhaen tong' principle. Their monasteries were made the target of attack as already mentioned, if they did not accept the Gelugpa viewpoint. The works of one of the greatest scholars of his time, Shakya Chog-den, were confiscated by the Lhasa govt. of the Great Fifth and sealed so that they could not be disseminated. Apparently his lucid and erudite exposition of 'zhaen tong' was found by the Gelugpas too difficult to tackle through debate.
These and other similar events compel comparision with the activities of the Adi Shankarachrya in India a thousand years proceeding. It is well-known that he spared no effort to destroy the Buddha's Dispensation in the Indian subcontinent. In the instances above, the professed champions of the Dharma are seen inflicting irreparable damage upon its own branches. This is just the situation prevalent today with the Karmapa Controversy! Karmapa khyen no!
The Gelugpas have thus evolved into a highly insular tradition. It is a fact that whenever exponents of the other three major Buddhist schools give discourses, their expositions are invariably laced with variations in the perspective of other schools. However, whenever a Gelugpa scholar teaches, he is unable to present such a broad point of view being content to use the hackneyed 'especially we Gelugpas' to drive his point home. Karmapa khyen no!
The previous century saw the emergence of two distinct and diametrically opposite movements. The first was that of consolidation, authored by Jamyang Khyentse'i Wangpo and Jamgon Kongtrul Lodhro Thaye. Finding the Dharma in Tibet to be extremely fragmented they did extensive research and imbibed directly a vast number of teachings from authentic Masters, numbering almost 200. These were then compiled in compendia with a view to preserving them for posterity and their transmissions passed to appropriate disciples. This was termed the 'Ri may' or ‘eclectic movement’.
Somewhat younger to them was yet another luminary in the Gelugpa tradition, referred to as Vajradhara, the Lord of Refuge, by his devotees. Others have reservations even in mentioning his name. Details of this may also be found in Stephen Batchelor’s article published in Tricycle, Spring 1998 - the official Gelugpa version. Whatever his reasons might have been for doing so are not known, but it is certain that he has left behind a legacy of schism within the comiti of Tibetan Buddhism. It seems he was prophesied of by Guru Padmasambhava as one who would harm his teachings and even so, be represented in a form similar to Guru Rinpoche. It is historically true that had it not been for Guru Rinpoche, Buddhism would never have found its home in Tibet . This legacy of Phawangkhapa continued into India through the person of Kyabje Trijang Rinpoche, the senior tutor of H.H. the Taala'i Lama. Other discliples include the late ven. Zong Rinpoche and Dzaymay Rinpoche. Clearly the Taala’i Lama has inherited this mantle from them! A placard during a demonstration in England referring to him read: Your smile charms; your actions harm! Karmapa khyen no!
Perhaps two decades ago ven. Zong Rinpoche had been invited to Tibetan settlements in Orissa where he made statements and gave instructions in a manner which offended the adherents of the other Buddhist schools. The matter was placed before H.H. the Taala’i Lama in Dharamsala, an enquiry instituted and its findings found to be in accord with the accusations made. Similarly preserved is a letter of ven. Phawangkha Rinpoche who in an epistle to a local chieftain wrote that it was only through the practise of the Dharma according to the Gelugpa trdition that enlightenment is possible. Through following the other traditions, not even the attainment of the higher states of existence is possible, what to talk of enlightenment! Reports also exist of him visiting monasteries in Tibet together with bands of monks and removing and destroying statues of Guru Rinpoche and Yeshe Tshogyal, his consort! Karmapa khyen no!
Renowned for his erudition, ven. Phawangkha Rinpoche was made a senior editor for the preparation of the wood blocks of the Lhasa edition of the Kangyur -The Discourses of the Buddha rendered into Tibetan. The XIIIth. Taala'i Lama soon discovered to his horror that his trusted team had been busy changing words in the texts. The blocks were burnt, a Mongolian Geshe collaborating in this effort banished, and Rinpoche himself banned from teaching publicly. This stayed in force until the demise of the XIIIth. Karmapa khyen no!
Another controversy links him to the worship of a mundane spirit who some call outright evil. Interestingly the present pontiff has issued an edict banning the meditations and recitation of liturgy of this spirit in Gelugpa monasteries. Some time ago he had himself supervised the destruction of its image in southern India . H.H. realised that he would not be obeyed if he told his followers not to practise this deity personally. This has blown up into another major controversy, one which has received an immense amount of publicity already.
These teachings as such, continue extant. This spirit is an infiltrator into Tibetan Buddhism not enjoying the sanction of the scriptures. Even so liturgy has been written worshipping it in forms as Lama and Yidam as well, as per reports received. Appeasing it is said to bring about material prosperity, even as the practitioner gets further ensnared in samsara! The media has been highlighting reports of the followers of this school,vociforously protesting the Taala’i Lama’s stand on it. Karmapa khyen no!
The Gelugpa tradition which enjoys the patronage of the De-war-zhung, thus is sub-divide into two transmissions - the white lineages which bye-pass Phawankha Rinpoche; and the dark which include him. Non-Gelugpa Tibetans are extremely chary about this as they feel that the latter . group has violated its samaya or vajrayana commitments, hence is not to be associated with in any manner. Phawangkha Rinpoche is currently in his third or fourth incarnation, the intervening ones having died young under mysterious circumstances. Nyingmapas claim this to be the activity of their Dharma protectors. Similarly ven. Zong Rinpoche died after a protracted illness and Dzemay Rinpoche is bed-ridden. Reliable accounts also exist concerning the use of black magic against the Nyingma monastery in Clement Town, Dehra Doon in the mid to late seventies through which at least one monk was killed. Knowing the Tibetans, it is clear that it was this caucus which had authored it. Karmapa khyen no!
A similar situation has now emerged within the Karma Kagyu tradition with the tradition having become irrevocably sub-divided into its two factions. The lineage which will pass through Orgyan Thrinlay Dorje in Tibet will hence be the ingenuous ‘dark lineage’; that passing through H.H. the XVIIth. Gyalwang Karmapa Thaye Thrinlay Dorje will be the authentic ‘white lineage’. The Taala’i Lama is clearly reactionary! Karmapa khyen no!
It was next to impossible, until the Karmapa Controversy, to get Tibetans to discuss the above in detail with their non-Tibetan disciples as it detracts from the authentic Dharma in many ways. Moreover, Tibetans having mastered the art of dissimulation to a high level of perfection, people from other cultures, particularly the west, find it next to impossible to penetrate their outer armour of sophistication, their smiles, their gestures and so on. Moreover they have the Dharma as their shield. For over a thousand years, Tibetans have been upbraided by their saints for their hardness of heart. Milarepa discusses this often in his vajra songs; Drugpa Kunleg, also known as the Divine Madman, did not spare them at all in his own inimitable way. Even modern day teachers refer to Tibetans as being hard as old leather. One Master recently stated that even though Buddhism teaches karma, cause and effect, in general Tibetans indulge in themselves regardless! In other words, they are as human as anyone else! Karmapa khyen no!
Besides, they have the conviction that they are the genus par excellence in this world even though they are full of faults. Few Sikkimese nobles will forget the snobbish and condescending manner in which they were dealt with by the Lhasa nobility when they had come seeking the hand of a lady of high standing for their Crown Prince in pre-Chinese Tibet! Karmapa khyen no!
There exists a report that Pt. Jawahar Lal Nehru, the then Prime Minister of India, had unconditionally offered lndian citizenship to all Tibetan refugees with the proviso that they would be free to return to an independent Tibet whenever that might happen. Apparently the pontiff and his so-called govt. turned down this offer. Perhaps they felt that Tibet when free would be far better off if highly motivated aspirants of Tibetan freedom would return to the fatherland. It is apparent, and this is what Arthur C. Clarke would term a 'failure of imagination'. They obviously did not discern the necessity of qualified and practising professionals, tradesmen and so on in the reconstruction of Tibet . The situation is reminiscent of the soldiers of the I.N.A. of Netaji Subhas Bose who on the Burma front would fling themselves in front of the enemy with the confidence that the magic of Netaji's name would save them. Instead, they ended up being mowed down like flies. It is true that the Buddhist pontiffs blessings may have the capability to stop bullets from harming individuals. His blessings however, do not extend to the magical reconstruction of Tibet in the manner Guru Rinpoche built the first monastery in Samyae near Lhasa . The process of reconstruction of a nation may only be accomplished through training, dedication and hard work, the first of which is clearly lacking in the exiled populace.
Karmapa khyen no!
Deprived thus of participating meaningfully in mainstream Indian life, the majority of Tibetan youngsters find themselves with little else to do except run hotels, restaurants, beer parlours, sell sweaters or farm. Those who have visited refugee camps scattered throughout India will not have failed to notice that young adults have little or nothing to occupy themselves with because of their refugee status. They are seen loitering around, gambling, being promiscuous, and perhaps even taking drugs! It needs to be emphasised here, and the pontiff knows about it, that as many Tibetans who have found it possible to opt for Indian citizenship have done so through questionable means and entered the Indian manstream, leaving behind their loyal compartiots to sell sweaters and the like. The same is true in Nepal. The murder in 1993 of a local of Dharamsala Indian by a Tibetan must be seen in this context as well. Deprived of avenues of creative expression with plenty of time and monev sans responsibility, the human mind becomes a devil's workshop! Other murders, notably that of a Gelugpa Geshe and his monk student early 1998, have taken place since as well, highlighted in the media! Karmapa khyen no!
The so-called Tibetan govt. in exile is therefore now responsible to conduct a census of Tibetans residing in India based on documentary evidence and pass its results on to the Prime Minister's Office and the Chief Election Commissioner. They need to take necessary steps so that identity cards not be issued to Tibetans, who are aliens resident in India, thus making them de jure citizens of this country. Unfortunately however, such honesty is far too much to be expected of them!
Karmapa khyen no!
Tibetan polity is broadly sub-divided into two groups central and eastern. Whereas the 'central' part of Tibet, including the west and south came under the governance of the govt. in Lhasa, eastern Tibet was fragmented into various principalities or kingdoms each with its own chief or king. In exile in India even though H.H. the Taala’i Lama and his govt. were entrusted with the task of rehabilitating all Tibetans including Khampas or easterners, there is evidence to prove that the latter was not given its fair share of aid etc. Resultantly the Khampas organised themselves into organisations called Tshog-kha Chu-sum or the Society of the Thirteen and the Gangdrug Chuzhi or Six Ranges and Four Rivers in its current incarnation. And even though H.H. the XVIth. Gyalwang Karmapa assiduously kept away from politics, his word was treated as law when it came to the welfare of Khampas. Thus Rumtek in Sikkim emerged as an epicentre of political power for this group of Tibetans. In other words, Rumtek has remained politically in focus. Similarly Tibetans feel that most of the aid received has gone to strengthen the Gelugpa network at the expense of the other traditions which have been left to fend for themselves. Karmapa khyen no!
Yet another unfortunate event took place in the seventies. Tibetan society in India was rife with rumours that bounties of Rs. 1,00,000/ - each had been placed on the heads of the Gyalwang Karmapa, Dilgo Khyentse Rinpoche and others. Gungthang Tsultrim, a leading Khampa leader, was shot dead in his backyard in Clement Town, Dehra Doon, U.P. summer 1978. H.H. Pema Norbhu Rinpoche, currently the head of the Nyingma tradition, was administered poison at least twice, as he has himself told this author more than once.
Vajradhatu, an international Karma Kagyu organisation, found out about the above and tried to follow the trail through the maze of Tibetan disinformation. They accused H.H. the Taala’i Lama for master-minding the above, which cannot now be ruled out in view of his authorship of the Karmapa Controversy, while writing to various heads of govts. in India seeking protection for H.H. the Gyalwang Karmapa. Their zeal was highly commendable, their naivete not. And even though they subsequently tendered a public apology, the harm had been done. It is hardly likely that the Tibetan govt. in exile would forget this incident in a hurry. Karmapa khyen no!
The sad and early demise of H.H. the XVIth. Gyalwang Karmapa brought into focus yet another problem, the leadership of the Kagyu traditions. During his lifetime H.H. the XVIth. was the undisputed leader, having been made so by the Buddhist pontiff. Subsequently the Heads of the other Kagyu schools opined that it would be fair and just that the headship of the Kagyu traditions devolve on the seniormost amongst them. Their Eminences the Lineage-Holders of the XVIth. continued to press the point that since they were the Lineage Holders of the XVIth., the leadership should remain with them. They justify their claim by an edict of the VIIth. Taala’i Lama making the Gyalwang Karmapas the head of the Kagyu traditions. This 'zhay bam' is preserved in Rumtek. Given the circumstances prevalent today, it is hardly likely that the other Kagyu traditions will want to have anything to do with the Gyalwang Karmapa! Karmapa khyen no!
It is clear from the above that the Tibetan kaleidoscope is highly complex and confusing for non-Tibetans, particularly westerners, who come from the developed countries. Their culture does not equip them with ‘oriental craft'. Hence they readily and naively surrender themselves to their Lamas as advocated in the scriptures. This gives their Lamas immense control over their lives. Rinpoches too, consider themselves as grandmasters in international chess, making these disciples sacrificial pawns in their great designs for better or for worse remaining debatable and a matter of faith. Over thirty years ago, Arthur Koestler during his adventures in the east, found similar complexities leading him to conclude in The Lotus and the Robot that he was thankful he was european and that he would not barter this for anything in the world! Admittedly this is a racist statement, but Tibetans are amongst the most virulent racists on this planet! Karmapa khyen no!
It may be deduced from the above, that the De-war-zhung, or 'the Govt. which leads Tibet to happiness', based in Dharamsala, H.P., India, is simply acting out its legacy of antipathy to the Karma Kagyu tradition by means of the controversy surrounding the XVIIth. Gyalwa Kannapa. It is also true that the XIIIth. Taala’i Lama had earlier recognised an impostor as the XVIth. Gyalwang Karmapa. Fortunately the young boy died and the matter was expeditiously resolved. This puts another extremely grey perspective to this sordid affair, one which is purely political, and machiavellian. It is apparent there exists no separation between politics and religioun here, and is in direct contradiction with the modern consciousness! Karmapa khyen no!
Tibetans in India form a state within a state and are sheltered under the condition that they will not interfere in Indian affairs. The recognition of the XVIIth. Gyalwa Karmapa as the boy in Tshurphu, has sinister implications for the national security of India, even though it may be spiritually well-founded. It would be ridiciulous to expect the Govt. of India or Sikkim to permit a Tibetan boy under the direct control of the Govt. of the Peoples' Republic of China to be enthroned in Rumtek, just as no govt. in Tibet would permit an Indian incarnation of the Gyalwa Karmapa to be enthroned in Tshurphu, or a caucasian boy for that matter! Karmapa khyen no!
It requires little imagination to perceive the potential threat to national security such a Chinese national ensconced in Sikkim may pose. In a deft move of realpolitik the Chinese govt. has succeeded in establishing for itself an unquestionable base in India. It would be highly unrealistic to suggest that Rumtek in Sikkim would not evolve into a centre of international politics. The very fabrique of this country, India, is thus threatened. Sikkim is strategically important in this sub-continent. Moreover Cbina has never accepted its merger with India. Memories of the events leading to and the border war with China in 1962 are still fresh in Indian hearts. Notably the hollowness of the slogan 'Hindi Chini Bhai Bhai' or ‘Chinese and Indians are brothers’ reverberates through the mountains of the Himalayas where our valiant troops endure extreme hardships whilst maintaining eye-ball to eye-ball contact with Chinese soldiers. As such the Govt. of India should order that Tibetans refrain from any manouver threatening to the nation as a whole. Tibetans should be ordered to sort out their problems in their own homeland and refrain from any activity detrimental to India. This had been the original understanding between the Govt. of India and the Taala’i Lama in any case. Karmapa khyen no!
The Taala’i Lama was effectively held in check by the KGB during the dispensation of the Soviet Union. Troubles have only started after its disintegration! It is the professed policy of the CIA to bolster anti-Indian sentiments in the sub-continent and for them nothing is sacrosanct, and as is well-known, they specialise in the creation of Frankensteins throughout the world through their meddlesomeness. Afghanistan is just one example. Why can’t they let us Indians live in peace? This country needs a powerful voice in the US administration! Karmapa khyen no!
'It is unfortunate that people are not concerned with the person of the Gyalwang Karmapa; they are concerned with everything else which surrounds him. The system is bad and needs to be changed.' The late Ven. Tobga Rinpoche had echoed these sentiments of the counter-culture of the west of over three decades ago. And how true this is, for every system needs to continually go through a process of renewal to maintain its viability! Karmapa khyen no!
For the Buddhist pontiff, the continuation of a religious leadership in Tibet is obviously of paramount importance, a concern apparently shared by H. E. Tai Situ Rinpoche and others. This writer remembers a statement made confidentially shortly after the crucial meeting March, 1992 in Rumtek during which the purported last will of the XVIth. had first been shown: ‘It is amazing - the ambitions Situ Rinpoche has to rule the world!’ The issue of a spiritual empire spanning across international boundaries is also equally important not only for the Govt. of the People' Republic of China, but also for those promoting the boy in Tsurphu. Karmapa khyen no!
The institution of Trulkus or incarnate Lamas started nine centuries ago with Karma Pakshi, the IInd. Gyalwang Karmapa. He is stated to have said of himself that he was the Karmapa, the first Trulku. The term translates into Sanskrit as Nirmanakaya and indicates the state of evolution of a being who is transcending the karmik processes to purposefully choosing his subsequent birth. Moreover, although until a hundred years ago, tradition acknowledged the existence of,only one recognised incarnation of a particular Bodhisattva at any time, perceptions have changed since. The Mahayana specifically states that one attribute of a Bodhisattva of the First Bhurni, of which there exist ten prior to complete enlightenment, is that one may manifest contemporaneously in a hundred varied forms. Karmapa khyen no!
The demise of Jamyang Khyentse'i Wangpo, Jamgon Kongtrul and Chog-gyur Lingpa a hundred years ago ushered in an era of the multiplicity of co-existent incarnations. The first manifest in at least six different recgonised forms, the second in four, and the third in two. From amongst these, only one was instated in his predecessor's monastery, the others being assimilated by others. Thus we have the Khyentse incarnations of Dzongsar, Palpung also known as Beru or Bairi Khyentse and H.H. Dilgo Khyenste Rinpoche, the first being resident at their 'homeseat'. The first of these has further sub-divided into three known, the second, into three with the variegations of the third anxiously awaited. The four Kongtruls are those of Palpung, their principal seat, Dzigar and Zhechhen including amongst them the physical son of the XVth. Gyalwang Karmapa, as also ven. Kalu Rinpoche of, international fame. Chog-gyur Lingpa's two incarnations are currently in Kathmandu and Bhutan. Karmapa khyen no!
Similarly, prior to his mahaparinirvana H.H. Dilgo Khyentse Rinpoche had confirmed the existence of multiple incarnations of Chogyam Trungpa Rinpoche (correctly Dhrungpa Rinpoche of Zurmang). His Tibetan incarnation recognised by H. E. Tai Situ Rinpoche in Tibet, is a manifestation of the love he bore for his country and people until his last days. But he was also loved in the west. Both the Taala’i Lama and H.E. Tai Situ Rinpoche are aware of an incarnation currently in the U. S. A. who could possibly be Dhrungpa Rinpoche. The question is 'Will they recognise him?' The answer is 'Yes' if they are enlightened; 'No' if they are racist! Karmapa khyen no!
Neither must a Trulku necessarily be Tibetan. Six trulkus have beer recognised in the west by H.H. the Taala’i Lama, the XVIth. Gyalwa Karmapa and others. Amongst them three are doing extremely well. Unconditional appreciation must be expressed to H.H. Penor Rinpoche, Head of the Nyingma tradition, for his having recognised an American lady resident on the east coast as a Trulku. Not only is she in her twenties but what is remarkable is that she has been brought up as a normal average citizen of her country. Various others sadhakas there have also been designated as having been lamas previously though not necessarily instated as such. Karmapa khyen no!
A striking example of this was the late Darius Bejonjee, known amongst his friends as Lama Samdrub. Even though both his Master ven. Kalu Rinpoche and he knew that he was a high Lama of the Karma Kagyu, the matter was kept secret. He died in a plane crash the PIA crash of 1991 en route Kathmandu . This person was of Anglo-Parsee [Indian] parentage. Had he been recognised and instated, Buddhist history would have run a different course. He leaves behind his heart-broken German wife and a baby son, who is very much an incarnate. Who will care for them now? Reports state that his incarnation in a Sherpa family in the Darjeeling area is under the care of Ven. Lama Rinchen of Mungpoo. Karmapa khyen no!
H.H. the Taala’i Lama has also been approached to grant recognition to three Bodhisattvas of Indian origin since 1991. He has yet to commit himself concerning them. It remains to be seen as to whether the so-called magnanimity of H.H. will ever embrace them within the orbit of his supposedly infinite compassion, thus giving India sons to lead a people being led astray by false prophets. Or will H.H. neglect them simply because they are Indian or American? As of writing this, he has not cared to recognise them until now, with his so-called Bureau disclaiming anything to do with them! Karmapa khyen no!
The institution of Trulkus, besides being an expression of higher states of evolution of the individual, incoporates in it various temporal considerations. Amongst the four major Himalayan traditions, they have provided their followers with pillars of strength resting on solid foundations. They are brought up differently and educated in accordance with the role they are to play in their mature years. Surrounded and protected each by their 'labrang' or establishment, which includes an estate manager, stewards and the like, a trulku inherits property as also the Dharma through its pure channels of transmissions. This retinue has played a highly governing role in the activity of each trulku, comprising as it does ordinary unrealised beings, with their own conditioned biases and prejudices. Some trulkus, products of this strict upbringing really stand out, examples of whom abound in our modern times. Karmapa khyen no!
Whereas it is true that a number of trulkus have been incorrectly recognised because of influence, there is a set proceedure for this to be. accomplished. In the instance of the Gyalwa Karmapas, two methods are in vogue. The one in which the young boy proclaims himself; the other in which the predecessor leaves behind clear instructions concerning the forthcoming incarnation. Otherwise, a Trulku's retinue approaches the Abbot of the principal monastery of this Lama, requesting indications as to his rebirth. Search parties are then organised and possible candidates listed. Selection is made amongst them deriving not only from the visions of senior Lineage-Holders, but also on the basis of tests actually carried out. One such test entails the selection by the young boy of articles belonging to his predecessor from amongst an assortment of those belonging to others. A correct selection confirms the choice. These progidies also recognise members of their Labrangs, on occasion even calling them by name in spite of not having met them previously in their current births. Oracles are also consulted, notable amongst whom are the State oracle of Nechung of the Lhasa govt. The process is legitimate and logical but may be perverted into a highly political and emotive one by the people involved as is being done currently. Trulkus are also directly recognised by authentic lamas even in the absence of any formal requests. This is exemplified by the three hundred impromptu recognitions granted by H. E. Tai Situ Rinpoche during his visits to Tibet . Karmapa khyen no!
There is a prophecy of Guru Padmasambhava, the Indian Mahasiddha who first established Buddhism in Tibet , that more and more trulkus will manifest as the Kali Yuga or Dark Ages, intensify. The Khamtrul incarnations had similarly got caught up in such a controversy. It is to the credit of H.H. Gyalwang Drugchen Rinpoche of Ladakh and Ven. Dodzong Rinpoche of Trashi Jong, that the two incarnations are now equally recognised by both erstwhile hostile groups, now the best of friends. Thus, we now have two incarnations of the XIth. Khamtrul Rinpoche of the Drugpa Kargyu, the one in Trashi Jong, the other in Darjeeling .
The incarnations of the late H.H. Dudjom Rinpoche, former Head of the Nyingma tradition, are embroiled in controversy, not because their authenticity is disputed - the one enthroned was in 1992 in Kathmandu of Bhutanese origin, the other from Tibet was subsequently enthroned with equal sanction from all. Problems seem to have arisen concerning the distribution of wealth and power between the former’s family and Labrang and the current incarnations. The Nyingma leadership had already seen the havoc caused by the Taala’i Lama’s meddlesomeness in the Karmapa Affair, and took positive steps to ensure that his wondrous Buddha Activity would not eclipse their ancient tradition similarly. Karmapa khyen no!
The situation gets further entangled because of two focal points of power in the Tibetan polity - the central Tibetan govt. of the Taala’i Lama on the one hand and the Khampas or east Tibetans on the other over whom the central Tibetan govt. never really exercised suzerainty. Sovereignty had vested in local kings such as that of Dege. These two groups are highly suspicious of each other. The late Richard Nixon had once commented referring to this as being ‘of a level only slightly less that the western allies and east bloc countries had for each other. It is such far-sightedness alone that can be in the common interest!
Karmapa khyen no!
The above provides a setting for an analysis of the issues surrounding the XVIIth. Gyalwa Karmapa. One crucial factor which needs emphasis is that Tibetans constitute a highly ethnocentric and arrogant nation. It is evident that they seek to maintain a spiritual hegemony over the world in the context of their peculiar brand of Buddhism. H. E. Tai Situ Rinpoche is known to have extended recognitions to over three hundred incarnates in Tibet during his various visits. This is obviously with the approval of the Chinese Govt. which sees in this an opportunity to administrate over the Tibetan peoples, exploiting their religious proclivities, through the proper ‘education’ of these trulkus in the service of the ‘fatherland’. However, like the Taala’i Lama, he maintains an absolute silence when recognition is requested for non-Tibetans. Clearly they do not understand the necessity of such enlightened beings in the west. There must be other reasons for this as well, but it is commonly held that transparency breeds confidence; silence behind a facade of uncompromising authority does not! There exists mopreover, no requirement for them to come out into the open as President Bill Clinton was compelled to in the Lewinsky Affair. Neither does the credibility of the Taala’i Lama gets enhanced by his mere repetition of his admitted stance, shielded by status, partiuclarly one bolstered by the CIA. Karmapa khyen no!
And if Tibetans intensely disliike non-Tibetans to such an extent, as is only too obvious, then there is no real reason for the rest of the world's peoples to fund their projects or waste their precious time and energy sorrowing over their loss of sovereignty. Tibetans need to realize that a relationship is a two-way street, and more importantly, others are of equal relevance in this world. The Dharma not the only thing they can give the world. Nor can they continue to exploit the humanism of the world hiding their true racist character! Karmapa khyen no!
Prior to leaving Rumtek summer 1981, H.H. the XVIth. Gyalwang Karmapa had already indicated to one of his close discliples that he would be choosing to be born an Indian even though he would be of mixed parentage. Shortly after his cremation he specified that the fortunate mother-to-be would be none other than the elder daughter of Ven. Jhadhral Rinpoche.
The situation had immense potential in the context of Buddhism in India . The XVIIth. would have been born the son of one of the three Indian Trulku first cousins, ematiations of the Rig-sum Gonpo. Ven. Jhadhral Rinpoche would have spearheaded a resurgence of the Buddha's Dispensation in lndia thus repying to some degree the debt his nation owes to that ancient land.
What happenned however, was the exact opposite. Rinpoche never cared to check out the validity of the request made to him in all sincerity. In a typically facile authoritarian manner he refused the proposal outright and expelled the supplicant from his monastery. H.H. the XVIth. Gyalwa Karmapa was thus compelled to look to another Indian family for a rebirth. This too happens to be that of a sincere devotee of H.H. Subsequent eventsw were extremely tragic. One of the Indian first cousins, the emanation of Avalokiteshvara, died a tragic and premature death shortly thereafter. That of Vajrapani was lost to the Dharma for this life. 0f Rinpoche's two daughters the younger was married with great pomp and flair to a Nepalese citizen resident in New York , U. S. A. The marriage collapsed within a year. The elder went on to do a three year retreat in Yolmo , Nepal , to the credit of her father. She remains unmarried, an anathema in Tibetan society. Apparently a senior Rinpoche was compelled to leave her for another with whom he tied the knot, after an extended affair and plenty of heartbreak! It is amazing isn’t it, the incredible waste of human resources! Even worse is that in spite of such incidents repeated generation upon generation, these wise elders never really seem to learn from human experience. No, it is authority which must always be victorious, not wisdom, not truth!
'As ye sow, so shall ye reap!' Karmapa khyen no!
Ven. Jhadhral Rinpoche is renowned moreover for two things - his wondrous activity of saving fish from ending up at the dinner table; and his dislike of anything non-Tibetan. It is extremely laudable for any to spend millions of Indian Rupees saving the lives of countless fish. One cannot help feeling simultaneously that Rinpoche should spend some time and effort eradicating his dislike for non -Tibetans, or Indians in particular and instilling this amongst his following as well!
Perhaps enlightenment is synonymous with racism as exemplified by the Taala’i Lama, Tai Situ Rinpoche and others! Any clarifications from these enlightened Masters on this topic would be most welcome and highly enlightening! Karmapa khyen no!
Is it logical that a foreign people drawing sustenance from their hosts, should dislike their very hosts to the point of hating them? Viewed from this perspective, the recent anti-Tibetan stir in Dharamsala, H.P. in 1993, was a mere reflection of the hatred Tibetans have for Indians. On this occasion however, the Tibetans were at the receiving end. Karmapa khyen no!
Isn't all this amazing that a people who claim to be born hearing ' Om mani padme hum' and die similarly, should hate the very people who gave them refuge and sustenance? It cannot but be assumed then the spiritual leadership of the Tibetan people itself is to blame which encourages racism when it should be taking active measures to inculcate amongst Tibetans, feelings of companionship and shared existence with their fellow Indians. But if they find it impossible to do this then Indians would only be the happier to see Tibetans leave the country and settle down elsewhere outside this subcontinent wherever else they may be welcome. Their ardent followers should take note of this particularly before they make any comments against this writer and his works. Karmapa khyen no!
This Indian boy was the first to be recognised but by Indians; not by the Tibetan spiritual heirarchy. From the third month onwards his parents were receiving revelations in dreams concerning their son yet to be born. The matter was brought to the notice of Their Eminences the Lineage-Holders of the XVIth Gyalwa Karmapa but the follow-up was not there! On the contrary their followers were highly derisive of such a possibility! Karmapa khyen no!
It was the ven. Lama Rinchen or ven. Mungpoo Rinpoche of the Darjeeling hills who first formally enthroned him and pronounced him as the XVIIth. Gyalwang Karmapa, the summer of 1986, at a simple ceremony in a nondescript Mani Lhakhang or temple not 15 kms. from Darjeeling . It transpires that he had a vision to this effect the preceding dawn. Karmapa khyen no!
Earlier, an Indian incarnation of Jamyang Khyentse'i Wangpo and a Hindu prophetess of Darjeeling had independently averred similarly. A clairvoyant lady of Kathmandu , who has apparently been the mother of the Gyalwang Karmaps in three previous incarnations, also confirmed this boy as the XIIth. She is regarded highly by the Masters of the Tibetan traditions as being Vajrayogini in the flesh. She is known as Patan Devi and would currently be in her seventies or eighties. Karmapa khyen no!
Ven. Mungpoo Rinpoche is a Tamang, a tribe from the trans-Himalayas, and widely respected by his Indian following. However, the Tibetan heirarchy until now has refused to accord him the seat of honour due to him. Similarly the Indian incarnation of Jamyang Khyentse'i Wangpo, even though stated to be so by the late H.H. Dhilgo Khyentse Rinpoche, has not been formally recognised , not because he is not authentic, rather the standards used by H.H. the Taala’i Lama and Their Eminences of Rumtek give truth and justice a secondary place, and are thus suspect! They skilfully ward off any such supposed threat to their authority! Karmapa khyen no!
This boy was born soon after the demise of the XVIth. The birth was accompanied by wondrous signs. As the mother went into an extended labour in Darjeeling , W.B., sounds of the ringing of bells, playing of damarus or hand-drums and gya-lings or oboes were heard emanating from her womb. H.H. cannot maintain that he never knew about this as it is the responsibility of any head of state which he claims to be, to keep himself informed of events pertinent to his people. Moreover,the Tibetan comunity in Darjeeling was fully aware of these prognostications and the matter had become the talk of the town. Karmapa khyen no!
This only goes to show the mental make-up of the Tibetan peoples. It was from India that the Buddha's Dispensation migrated to Tibet; it was India which had been an integral part of the plan which enabled the Taala’i Lama to escape from Lhasa in 1959; it was India which gave refuge to 100,000 Tibetans who fled the Chinese invasion of the fifties; and it is these very same Tibetans who have absolutely no expressions of gratitude to the country which has done so much for them.
Karmapa khyen no!
Trulkus of Indian origin are purposely being neglected rather than recognised and properly trained that they may work for the re-establishment of the Buddha's Dispensation in the land of its origin! How wonderful this is! And the west is sparing no effort to help these people out, not aware perhaps, that they too will be dumped by the Taala’i Lama once his objectives have been accomplished! Karmapa khyen no!
But of course, HH the Taala’i Lama and Their Eminences of Rumtek can do no wrong. What they manifest is Buddha Activity in accordance with the propensity of beings. The above demonstrates without any shade of doubt that they are far from being the resplendant gods - the image of inscrutability, that is projected of them is certainly unwarranted! Karmapa khyen no!
The Heart Sutra states explicitly that the skandhas are void of any inherent self-existence. Its natural corollary is that one's racial origins are merely incidental and above all, hardly to be used as a yardstick to define a Bodhisattva-Mahasattva, who manifests for the weal of the many as and when required. As such it may be conclusively averred that the progressive wearing out of one's racial fixation is the measure of one's advancement along the spiritual path. This standard is universally applicable irrespective of whether the individual is endowed by a halo of unquestionable righteousness by one's society, or is a nondescript Lama who completing his three year retreat, is propelled from obscurity to run a meditation centre elsewhere in the world. Karmapa khyen no!
Another standard would also be the lack of hunger for power, deviousness, and its concommitant of purity of intent. Cannot the world see Tibetans indulging in the worst form of apartheid, that of spiritual apartheid? Or is it so infatuated with the glamour of select personalities that they are blinded from perceiving the truth? Karmapa khyen no!
The teachings of the Buddha are explicit when it comes to racism. The Four Noble Truths apply equally to all beings, what to talk of all races. The Four Brahmaviharas of loving-kindness, compassion, empathic joy and magnanimity, forming the foundation of the teachings, in which every aspirant is trained, precludes racism. It is averred that all beings have been one's gracious parents in previous existences. This too precludes racism. The practise of the Six Perfections, too precludes racism and sectarianism. That of the Third Paramita-Kshanti, rendered patience, endurance, tolerance and so on, too precludes racism. The teachings of the Vajrayana too preclude racism, more specifically the Hevajra Tantra where this is clearly enunciated. Karmapa khyen no!
Yet one finds Buddhists of all hues to be the most rabidly racist in this world. The fault lies in the way Buddhism is taught and sought to be perpetrated in monasteries. Until now H.H. the Taala’i Lama has not been heard to breathe a word against this, and by his silence, condones it. He is definitely in august company as almost every single Rinpoche is in accord with him on this point. Is it not evident theii that the Buddha's teachings are being perverted by these honourable men? Karmapa khyen no!
In any case, if the Tibetan peoples think that the Gyalwang Karmapa is the personal possession of their nation, they are living in a cloud of delusion. The XVIth has conclusively proved that he belongs to any and all who recite Karmapa Khyen No irrespective of the flatness of their nose, or colour of their hair and eyes. Above all he bestows his blessings equally on all who protect their samaya inviolate. Karmapa khyen no!
Of the two internationally recognised Tibetan Karmapa incarnates, reports assert definitively that the boy Chentse Yeshe Dorje, now better known as Karmapa Thayae Dorje, currently under the guardianship of H.E. Kunzig Zhamar Rinpoche in New Delhi, and Kalimpong, W.B., India, has explicitly stated at the tender age of three that Tshurphu is his monastery. Besides he had also recited then the entire Madhyamikavatara from memory. At three or four, except for one incarnation of the Zhamarpa, merely one or two others have been known to give discourses on Buddhist shastras. It is a matter of great joy to the world that it has such an evolved manifestation amongst us! Karmapa khyen no!
Children at this age have visions and their memories of previous existences are sharp and unadulterated. Even though a letter has not yet been revealed authenticating this boy though said to exist, he is said to have spoken for himself. Given the opportunity to do so he may even succeed in selecting the correct articles belonging to his predecessor, one of the tests already discussed in this paper. Karmapa khyen no!
H.E. Kunzig Zhamar Rinpoche has placed his title, throne and very existence at stake reportedly having stated that if he is proved false, he will abdicate and be Zhamar no more, and revert to being a simple ordinary person. In any case, the courage and determination with which he and his small band of followers are literally going against the tide to uphold the truth deserves to be appreciated! They are courageoulsy holding their ground in spite of the machinations of the CIA and Chinese intelligence directed primarily to destabilise India ! Karmapa khyen no!
Urgyen Trinlay Dorje, the boy instated in Tshurphu in Tibet , is said to have been discovered in accordance with the prediction letter of the XVIth. found on the person of H.E. Tai Situ Rinpochhe. The authenticity of this letter is questionable because of glaring differences in the handwriting and signatures of H.H. the XVIth. Gyalwa Karmapa and that in the personal stationery used, evident to the naked eye. In spite of these H.H. the Taala’i Lama has not seen it fit to re-evaluate the matter afresh! What then might be his compulsions causing him to behave in this apparently irresponsible manner? Karmapa khyen no!
It has now been disclosed that the Taala’i Lama’s elder brother, Gyalo Thondup, had contacted the Taala’i Lama over the telephone while he was in Rio de Janeiro attending the Earth Summit and urged him to recognise the Chinese boy! The Chinese Govt. had apparently promised to invite him for talks on Tibet should he do so - a promise never fulfilled! H.H. the Taala’i Lama faxed confirmation of this incarnation from Rio and has repeatedly reconfirmed his stand even though it is detrimental to the national security interests of his host country! Later the Govt. of the Peoples Republic of China , too, in a total break of its previous stance, acknowledged the spiritual descent of this boy, and instated him as the XVIIth. Gyalwa Karmapa with full honours in Tshurphu , Tibet ! Over and beyond, H.E. Tai Situ Rinpochhe has also collected the signatures of over 300 Rinpochhes and Lamas affirming that this boy is indeed the Karmapa! Can the Gyalwang Karmapa be recognised simply because a group of people vote for a particular candidate, or is there something far deeper to it? Karmapa khyen no!
The selection of the incarnations of the Gyalwang Karmapas is not governed by expediency neither are personages who support a particular candidate of any consequence nor does the govt. in Beijing have any say in this matter. It is a question of finding the truth and given the present circumstances, it has become a highly subjective issue, with the Tibetan govt. in exile and its associates intent on proving themselves correct in spite of its consequences. The point they are missing is that they are actually abusing the hospitality of their host country and aligning themselves with forces inimical to it! Amazingly this is the one solitary instance where Khampas or east Tibetans and the Tibetan govt in exile have buried their differences and this certainly not for the love they mayhave suddenly discovered each for the other. Karmapa khyen no!
When the Taala’i Lama was in his third incarnation, yet awaiting his title; when Tibet was ruled by yet another govt., the De-sid Pung, and the Potala not even a figment of anyone's imgination; it was then that the XVIIIth. Gyalwang Karmapa, Mikyo Dorje, had written a text titted 'The Guru Yoga in Four Sessions'. In it he has clearly stated that every realm has an emanation of Gyalwa Karmapa, simultaneously existing. Accordingly, if there exist three concurrent incarnations of Sri Jinendra Karmapad as the name translates in Sanskrit, whether acknowledged or not, whether they have the seal of approval of H.H. the Taala’i Lama or not, it is in accordance with the principles of Buddhism. Hence the entire controversy is totally baseless from this perspective.
Karmapa khyen no!
It might be asserted that until now, only one incarnartion of the Holder of the Black Va,jra Crown, destined to be Simhanada the sixth Buddha of our era, has existed at any given period of time during this last millenium. This does not preclude the possiblity of the XVIth., the person who was referred to as Sangjay Karmapa, Karmapa the Buddha - from manifesting variegatedly now. It would be extremely presumptuous of any Bodhisattva or ordinary person to attempt to circumscribe the activity of such an enlightened being, be it even H.H. the Taala’i Lama, or anyone else for that matter.
Karmapa khyen no!
It is clear then that whilst the Karma Kagyu leadership stands thoroughly discredited, H.H. the Taala'i Lama has vitiated the trust placed in him of astute leadership not only by his countrymen but Buddhists the world over. He too stands fully exposed. The term ‘Rogues in Robes’ could appropriately be applied to them. A book by this title, is currently available and goes into minute details of this controversy. Others, The Prisoners of Shangri La by Donald Lopez; and Mrvyn Goldstein’s Snow Lion and the Dragon and The Political History of Tibet, are said to be landmarks in the above contexts. The myth which has been assiduously nurtured of them now lies shattered, much as Shelley’s Ozymandius! Karmapa khyen no!
The Tibetan leadership is exhorted to enlighten its adherents utilising the Four Standards of Authentication to support their contentions. These are the Standards of the Buddha vachana or Discourses of the Buddha; the witness of sublime Bodhisattvas; that of logical inference; and that which derives from meditative experience. In the absence of any written refutation from Tibetan Buddhist Lineage-Holders, it must be assumed that three incarnations, of Sri Jinendra Karmapad co-exist today, one of which is an impostor, as tradition in itself is no standard as taught in the Kalama Sutta by the Buddha himself! Karmapa khyen no!
Thus assuming that the assertions made above are true, and a devotee's faith in any particular incarnation is a subjective experience, each person having the right to one's own choice based upon one's own conscience without being imposed upon by any other, the world is the more fortunate to have three concurrent incarnations of the Gyalwang Karmapa, at the very least, each with his own following. For Buddhists there is absolutely no dispensation whatsoever in the Tripitaka or elsewhere to make this a causus belli. It must be assumed that those who make it so are not upholding the Dispensation of the Buddha, but under the garb of doing so, are actually damaging and destroying it - a fact pointed out repeatedly by H.H. Dilgo Khyentse Rinpoche. This too was foretold of in one of eighteen prophetic dreams of a prehistoric king, King KriKri during the time of the Buddha Kashyapa - that the Dispensation would be destroyed by fighting within.This is exactly what we are seeing happen in front of our very eyes with none attempting to heal the wounds. Karmapa khyen no!
The role of H.H. the Taala’i Lama in this affair requires to be carefully scrutinised. Even Mahatma Gandhi never considered himself beyond criticism and he was the greatest proponent of non-violence since Emperor Ashoka in India . Nothing recommends the Taala’i Lama to be compared with either of them! Strictly speaking, according to the Viiiaya, he is supposedly a Mahasthavira, or Great Elder, one who has been a monk with his full range of vows intact for over twenty years. The responsibility of astute leadership of the Sangha or Congregation of Monks therefore devolves upon him. This status of his is also affirmed by the Tibetan polity. His role is primarily of a moderator to pre-empt and heal schisms but not that of a catalyst to polarisations. Has he lived up to his responsibilities? This is a question which will be asked not only by future generations, but must be asked by the present as well. Karmapa khyen no!
It is known that he was attending the Earth Summit in Rio de Janeiro when he was contacted by one of his cabinet ministers, Tara , by fax concerning the recognition of the XVIIth. Gyalwang Karmapa. He faxed his approval of Ugyen Thrinlay Dorje from there. This event points in another direction that H.H. had previously been briefed by emissaries of the Beijing govt. as also of H.E. Tai Situ Rinpoche; his mind had already been made up and the fax messages were a mere formality at an opportune juncture.
Had it been otherwise H.H. would have taken greater pains to verify the candidacy of the XVIIth. if only for the sake of transparency with a view to pre-empt any possible fissures from developing amongst his peoples. The State Oracle of Nechung - was he consulted? What did he say? Why was not the Indian candidate also investigated by H.H. ? Why did he not pay attention to the objections raised by H.E. Kunzig Zhamar Rinpoche? The actions of the Taala’i Lama and his cabinet colleagues now disqualify him from being referred to as a statesman who is far-sighted and genuinely interested in the welfare of his people. Actions speak louder than words, runs the old adage, and the Taala’i Lama must be adjudged by his deeds. Karmapa khyen no!
With the multiplicity of incarnations of any given Bodhisattva now irrefutable, the Himalayan Buddhist leadership needs to evolve a realistic approach to it. The focus needs to shift to accomplishing the maximum good and for this the Rinpoches must be forthcoming in extending recognition to contemporary multiple incarnations, even though these may be across ethnic and national boundaries. Traditions are constantly forged anew, the vitality of a society measured by its capacity to renew itself and adjust to contemporary requirements. Clinging to the old can become similar to clinging to a piece of dead wood, a fact stressed by the, historic Buddha himself as also strangely by the late Chairman Mao. Karmapa khyen no!
It is well-known that the late XVIth. Gyalwa Karmapa was not always able to make and execute his own decisions. His General Secretary, the late Damcho Yongdu, had the final say in every temporal matter including the recognition of some incarnates. The same holds true of the Taalai Lama and various other Lineage Holders. H.H.'s elder brother Gyalo Thondup, himself has a mixed reputation and track-record, not to mention any other in his cabinet and administration. And for some mysterious reason the Taala’i Lama listens to him with unquestionable admiration. Hence to claim that the 'wish-fulfilling gem' or 'the omniscient one', appellations used to address both these future Buddhas, are masters of their own destiny or those of others is naive. Neither has the Tibetan govt. always stuck to the straight and narrow, considering the high levels of sectarian bigotry, sorcery, intimidation, intrigue, torture and political assassinations which.is its historical legacy. Amongst the known causes of the fall of Lhasa are; the non-erection of a statue of Guru Padmasambhava in accordance with ancient prophecies since the Gelugpas obviously knew far better than to do so,; and that some ministers and commanders of the armed forces were more interested in playing mahjong and drinking beer with the silver handed out to them by the Communist Chinese govt. than in protecting their nation. Keeping this in mind Indians cannot accept any statement or commitment of the Tibetan govt. in exile, which will endanger the very integrity of this nation. Karmapa khyen no!
It needs to be emphasised here that the Dharma Chakra Centre, Rumtek is under the direct management of the Karmapa Charitable Trust legally constituted under the Iiidian Trust Act 1882 by H.H. the XVIth. Gyalwang Karmapa, ven. Tobga Rinpochhe and others in 1963. It is not an arena which may be run by the diktats of any particular individual even though in their own monasteries in Tibet , they may have been the law. Its present trustees are: H. E. Kunzig Zhamar Rinpoche, H. E. Tai Situ Rinpoche, ven. Tobga Rinpoche who is its General Secretary, now deceased, Sri Sherab Gyaltsen and Sri J. D. Densapa of Gangtok and Sri Gyan Jyoti Kansakar of Kathmandu.
Meetings of this Trust are not being held regularly because Their Eminences are not willing to sit across the table with each other. Under these circumstances the Govt of India has no alternative but to request all aliens who are not Bhutanese or Nepalese to leave Sikkim . This will reduce the international pressures on Rumtek enabling issues to be resolved in accordance with central and state laws. It is baffling as to how and why India is letting Rumtek be dominated by foreign interests, when after all it is an internal matter. The Sikkim legislature may even consider it expedient to enact a law similar to the Bodh Gaya Temple Management Committee Act, 1949 of Bihar to preserve the sanctity of the original intent of this Trust. Karmapa khyen no!
In Nov. 92 a meeting of the International Kagyu Association was presided over by H.E. Tai Situ Rinpoche in Rumtek. A resolution was passed removing ven. Tobga Rinpoche from office and instating someone else as the General Secretary. The resolution carried the signatures of over 300 Lamas from the world over. This was nothing but a puerile attempt as under the Indian Trust Act 1882, none but the Board of Trustees of the Karmapa Charitable Trust is empowered to remove or appoint the General Secretary. Yet another attempt was made by H.E. Tai Situ Rinpoche to dislodge ven. Tobga Rinpoche, through an application made to the Govt of Sikkim, which was held ultra vires.
The late Ven. Tobga Rinpoche had been banned from entering Sikkim by the then Chief Minister, Sri N.B. Bhandari. Rumours say that he had been given Indian Rs. 10 million by Tai Situ pa to ensure that the Sino-Tibetan Karmapa is recognised by and enthroned in Sikkim . Similarly the entry of H.E. Kunzig Zhamar Rinpoche into Sikkim continues to be banned, courtesy the pro-Chinese caucus in Sikkim . Is it possible to both court Chinese Govts. and be loyal to India at the same time? Mr. Bhandari as a seasoned politician knows that it is not! Besides it is common knowledge that H. E. Tai Situ Rinpoche holds a Chinese passport and in spite of this he was allowed freedom of movement in a sensitive state such as Sikkim ! The Congress govt. of Sri Narasimha Rao in August 1994 displayed exemplary maturity when it banned the re-entry of Tai Situ into India . Unfortunately, Tai Situ’s personal friend, Mr. Jethmalani, currently Cabinet Minister for Housing etc. exceeding his jurisdiction, has exerted inordinate influence to have this ban revoked August 1998, apparently having been well-paid for it. The matter is currently pending in the Supreme Court of India as a special leave petition. This writer was instrumental in the filing of the initial writ petition in the High Court, New Delhi Aug. 24, 1998 which had been dismissed. With various Indian intelligence agencies totally in opposition to the revocation of this ban for Tai Situ’s anti-India, pro-Chinese activities, there is no reason why it will not be reinstated! Karmapa khyen no!
Similarly a criminal complaint case # 41/1 of 1998, filed by this writer is pending at Tees Hazari Court, Delhi, against Tai Situpa and six others, including the Taala’i Lama, for high treason against India, sedition, inciting riots in the name of religion, sexual abuse of children, child slavery and so on! These accusations are not to be taken lightly by the discerning! In so doing this writer has placed his life at considerable risk, as the discerning may understand! Karmapa khyen no!
It is fortunate that in spite of the above, the personal possessions of the late. XVIth, have been sealed and supposedly continue in the custody of this trust including the wonderful Black Vajra Crown, a self-portrait of Dipankar Atisha, sculptures in rhino-horn by the VIIIth. and a host of others. The monastery however, is being illegally administered by Tai Situ and his followers with the connivance of the Govt. of Sikkim and the administration there. Hence none can say definitely as to whether these continue to be in Rumtek or have already been surreptitiously removed with the connivance of the State machinery which has been distinctly pro-Chinese. It is only in India that a person or a group of persons can actually be engaged in high treason and sedition with sections of the govts. at various levels actively participating in it and none to check these anti-national activities! Indians do not seem to possess, as a general rule, that sense of patriotism necessary for a meaningful existence in the modern world and it is apparent that loyalties are saleable commodities! Why shouldn’t the CIA and the Chinese, exploit this weakness to the hilt? Karmapa khyen no!
These artefacts are invaluable both in spiritual and temporal terms. It would be impossible to apportion them amongst the various incarnations, of the XVIth. nor would it be expedient to let them fall in Chinese hands as is obviously the desire of the Taala’i Lama and H. E. Tai Situ Rinpoche. Hence a suitable modality needs to be evolved for their proper utilisation and prevention of removal from Sikkim and out of lndia. Karmapa khyen no!
The lay members of this trust do not consider themselves capable of comment concerning the XIIth. leaving it to their Lamas to make decisions. However, considering the present piquant situation, they will be required to evolve a viable strategy to accommodate the multiple incarnations. Can it not be stated definitively that the Tibetan spiritual leadership has made an utter mess of this issue and hence has lost its moral right to recognise or enthrone any incarnation of the Gyalwang Karmapa, or anyone else for that matter? Would it not be expedient for the Govt. of Sikkim to promote its own Indian incarnation of H.H. who is also part Sikkimese, part Tibetan, in the same manner as they have done earlier with H.H. Zhabdhrung Ngawang Namgyal? The Beijing govt. is promoting its own candidate even though it is a communist regime where religion is anathema. Strange contradictions. But then the Chinese are known for their pragmatism; Indians for their lack of it. Our country seems to suffer from the malaise of the lack of coherence between ‘positive thinking, positive talking and positive doing’! Resultantly the only thing we are able to show to the world is the wonderful mess we are in! Karmapa khyen no!
The twentyfirst century will be ushered in therefore with at least three incarnations of the XVIth. Gyalwang Karmapa contemporaneously enacting the welfare of beings, each within his own context. Urgyen Thrinlay Dorje, given the blessings of his govt., will emerge as the new spiritual and temporal head of Tibet . Karmapa Thaye Dorje, based in New Delhi will be educated imbibing the best of the wisdom of the ancients and the modern idiom, hence will be far more effective internationally. It is hoped that he will also pay attention to India and its requirements. This writer together with others, has been in the recent past explaining to H.E. Kunzig Zhamar Rinpoche the importance of being earnest with Indians.
The Indian incarnation, unless the Taala’i Lama has a sudden change of heart which is highly unlikely, or the Prime Minister of India, the Chiefs of Armed Forces or the Chief Minister of Sikkim take a principled stand in the matter, will continue to studyin a good public school. There already exists a precedence in the manner the Govt. of India has granted asylum to H.H. Zhabdrung Ngawang Namgyal of Bhutan in his current incarnation. The Govt. of India has taken complete charge of his personal security, education and upbringing. Currently based in Manali, H. P., H.H. is building a complex in Bodh Gaya as well. A similar arrangement could also be made for the Indian incarnation of the Gyalwang Karmapa. It is hoped that the Bodhichitta will find avenues to manifest within the context of his circumstances, accomplishing thus the welfare of beings.
Other incarnations too may be discovered subsequently, a caucasian boy with blonde hair and blue eyes who would have absolutely no relevance for Tibetans; yet another perhaps with african features! Karmapa khyen no!
This should be a cause for rejoicing for the Karma Kagyu and other followers of Buddhism such as H.H. the Taala’i Lama, the so-called modern day apostle of peace. The world would thus be a happier place to live in. The limited human mind is far too involved in its own projections to perceive any except a tiny fraction of the activity of an enlightened person. As such, pure vision is required on the part of Himalayan Buddhists, both cultural and practising, that they do not unwittingly fail to recognise the Buddha when they see him manifest in forms they could have never conceived of. The aim of the study and practice of the Buddha Dharma is to progress through the maze of one's own conflicts and emotions realising that they are in essence void, the Dharmakaya. Any process which intensifies conflicts must be given up as poison.
It would be pertinent to conclude wiih a vajra song of the late XVIth:
'You followers who rely on me,
Have no desire for this life; think of the next.
Though outwardly adorned in monk's robes,
Safforn like couds at sunrise,
Inwardly, your discipliiice of the Three Vows
Is like horns on a hare;
How sad it is you do not meditate
On the two stages of the path.
Tomorrow, at the time of death,
This mind, full of regrets,
Will be overcome by darkness;
Therefore concentrate on
Learning, contemplation and meditation!'
Karmapa khyen no!
'He who knows not and knows not he knows not, is a fool - shun him;
He who knows not and knows he knows not, is ready - teach him;
He who knows and knows not he knows, is asleep - wake him;
He who knows and knows that he knows, is wise - follow him!'
Do unto others as you would have them do unto you.’
--Jesus Christ.
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