Karmapa controversy
The line of the Karmapa is according to the view of the Karma Kagyu school, the oldest Tulkulinie in Tibetan Buddhism. The line is significant, since the Karmapa are the traditional main lineage holder of the Karma Kagyu school. However, there is a conflict about who is the 17th Karmapa, a few years after the death of the 16th Karmapa in 1981, two possible candidates were found.
- 5.1 perspective of supporters Thaye Dorje
Summary
There are two contenders - Urgyen Trinley Thaye Dorje and Dorje - each supported by several respected lamas of the Karma Kagyu lineage. Both are enthroned as 17th Karmapa, that have been authorized by a ceremony for exerting the Karmapa practice, and fulfill ceremonial and ritual duties. By 2010, they have not yet been made.
The official enthronement of two people as the 17th Karmapa has led to contentious debates among the world's Karma Kagyu followers. Man throws himself against either side in front of the division of the line, lies and misconduct. Therefore, it is very difficult to present an objective picture of the processes, because the key developments only know the feuding parties. Again on past instances of the multiple incarnation of a lamas in Tibetan Buddhism noted by some voices, without the doctrine had been damaged. But there is also another double line holder in Tibetan Buddhism.
Recognition of the Karmapa
Just like in any other Tulkulinie the question of recognition of the new born again is crucial for the continuation of the line. Sometimes all affected parties are sure that a particular child is actually a reincarnation of a certain master. Sometimes this is not the case, as at the 8th, 10th and 12th Karmapa ( each case could be clarified ). A renewed debate was now on the appointment of the 17th Karmapa.
Historically, many Karmapa themselves gave to detect. This means that many of the Karmapa ( at least 7 of the previous 16 Karmapa incarnations ) at a young age have declared themselves to be the reincarnated Karmapa, usually by they recognized also companions and colleagues from previous incarnations. Also, each Karmapa has left clues that lead to his next rebirth, often in the form of letters. Such letters contain position and the parents of the next incarnation, but often in poetic form, which complicates the interpretation and discovery. Anyway, the closest spiritual companion of the previous incarnation played a decisive role in the recognition process of the next Karmapa. After all, it is they who realized and fully trained Buddhist master, who were closely connected with the previous incarnation, the train and teach the new Karmapa.
Since the first recognition in the early 13th century to take part in the several Lamas recognition process. Those who recognize the incarnation are not necessarily those of the Karmapa's most important students were, or see a prediction about his rebirth. From the previous Karmapa, Situ Rinpoche recognized the 8th Karmapa. Together with Shamar he recognized the 9th Karmapa, together with the 14th Karmapa Rinpoche Gyaltsap and together with the second Jamgon Kongtrul he recognized the 16th Karmapa. Gyaltsap Rinpoche recognized the 7th and the 13th Karmapa.
Two centuries ago, was the recognition of the incarnation of Shamar Rinpoche, historically the second most important lineage holder of the Karma Kagyu after the Karmapa banned due to a political dispute with the then prevailing political Gelug school. This asserted that the 10th Shamar had been involved in a Nepalese invasion of Tibet. (The ban was created in 1963 at the request of the 16th Karmapa lifted from the current 14th Dalai Lama). Shamar Rinpoche had historically alone recognized the 5th, 6th, 10th and 11th Karmapa. A compiled by him under his direction the group recognized the 12th Karmapa. Together with the then Situpa he recognized the 8th Karmapa. The other incarnations were found by other Lamas.
Current conflict recognition of the 17th Karmapa
- Of the two candidates is ' Urgyen Trinley Dorje '. by S. E. 12th Situ Rinpoche, S. E. 12 Gyaltsap Rinpoche, from S.H. 14th Dalai Lama of S.H. Sakya Trizin ( head of the Sakya school), S.H. Mindroling Trichen Rinpoche ( head of the Nyingma school) recognized. The confirmation by the Dalai Lama came after Situ Rinpoche and Rinpoche Gyaltsap officially asked him on June 7, 1992 to consider its recognition and confirm. Urgyen Trinley Dorje was also confirmed by the Government of the People's Republic of China. Other prominent Kagyu lamas who accept the recognition of Urgyen Trinley Dorje, is the 9th Traleg Kyabgon Rinpoche, Khenchen Thrangu Rinpoche, the 9th, the 7th Dzogchen Rinpoche and his Ponlop Nalandabodhi organization, the 7th Mingyur Rinpoche Yongey ( the youngest Tulku Urgyen Rinpoche 's son ), the third Tenga Rinpoche, Khenpo Tsultrim Gyatso Rinpoche Venerable, Venerable Bokar Rinpoche, the third Bardor Tulku Rinpoche, the Venerable Khenpo Rinpoche Karthar, SE Sakyong Mipham Rinpoche and his organization, the Venerable Drupon Rinpoche, the Venerable Akong Rinpoche and his monastery, Lama Rinpoche Norlha and more. Urgyen Trinley is even with several highly regarded reincarnated lamas, who are currently under age, including the 4th Jamgon Kongtrul recognized Rinpoche, the 11th pawo Rinpoche, Kalu Rinpoche, the 3rd and 12th Surmang Trungpa Rinpoche. Each of these young lamas recognized Urgyen Trinley in return by itself or in concert with him of Karma Kagyu lamas.
- The candidates ' Trinley Thaye Dorje '. has been prepared by S. E. 14 Sharmapa ( Mipham Chokyi Lodro Shamar ) recognized. More llamas, Thaye Dorje as the Karmapa recognize, are SH Drikung Kyabgon Chetsang ( head of the Drikung Kagyu school), SE Chogey Trichen Rinpoche ( head of the Sakya tradition Tshar - school), SE Ludhing Khenchen Rinpoche ( head of the Ngor tradition of the Sakya school), the Venerable Khenchen Trinley Paljor Rinpoche, Lama Jigme Rinpoche, the Venerable (brother of Shamar Rinpoche), the Venerable Khenpo Rinpoche Chodrak Tenphel, the Venerable Shangpa Rinpoche, the Venerable, Rinpoche (2003 died ) and other high-ranking spiritual and secular dignitaries. Among the well-known supporters of Trinley Thaye Dorje in the west part of Lama Ole Nydahl.
His Excellency Beru Khyentse Rinpoche has a much less common view. He explains both the Karmapa were legitimate. Chokyi Nyima Rinpoche is also this view and stated that " if it were up to my father ( Tulku Urgyen Rinpoche), both of which would be respected and experienced pure recognition".
For both sides of the controversy is an unpleasant affair. However, practitioners of both sides of the controversy are usually convinced that the future actions and spiritual knowledge of the candidates clearly show who is the true reincarnation of the 16th Karmapa. The right person will become apparent by their appearance and their actions for all.
Furthermore, the supporters of both camps agree that a contentious confrontation is not conducive and the practice takes precedence. For the handling of Karmapa issue there doing two versions:
- Many supporters of the school wait with their personal decision as to the Karmapa as a direct Vajrayana teacher until the situation has been clarified. Until then, the Karmapa is for their followers as a meditation teacher already fully available because it does not go from this point to the person but to the human and spiritual potential of compassionate energy, for which the person of the Karmapa am only representative.
- Other practitioners, it's more about the person than to the principle of enlightened energy, because otherwise anyone could be declared to the Karmapa, who is actively compassionate: Karmapa was unique and had reincarnated in his past incarnations only in an individual. Although fundamental dedication to the role. could be the Karmapa helpful, but could the insertion into this role as a result not not replace real realization and the beneficial interaction and the spiritual power of the Karmapa.
Candidate Urgyen Trinley Dorje
Urgyen Trinley Dorje was born on 26 June 1985 in a nomadic tribe in eastern Tibet. At the age of seven he was enthroned in the ceremonial Tsurphu Monastery, which is the traditional seat of the Karmapa Lama in Tibet. End of December 1999, he escaped his captors Communist Chinese, which prevented him from most of his traditional studies and teaching activities, and fled over the Himalayas to India into exile.
View Urgyen Trinley Dorje of supporters
After the death of the 16th Karmapa, Shamar Rinpoche agreed, Tai Situ Rinpoche, Jamgon Kongtrul Rinpoche and Rinpoche Goshir Gyaltsab the establishment of a rule of Council to jointly take responsibility for the spiritual affairs of the Karma Kagyu lineage. The regency is changed every three years.
The Urgyen Trinley Dorje's supporters claim that his birth and parentage coincide with the prediction Chogyur Lingpa, of prophetic visions of various events, the life of 14 to 21 concerning Karmapa had. Many believe that Lingpa's statement that spirits Tai Situpas and the Karmapa are " inseparably connected to one unit " refers to the 17th Karmapa and the current Tai Situ Rinpoche. " The term ... is intended to show that there is a disagreement in this reincarnation and the spirit of the 17th Karmapa and the mind of Tai Situ Rinpoche are inseparable from each other, " explains Kagyu Lama Thrangu Rinpoche, Urgyen Trinley Dorje's one of teachers. Although the 16th Karmapa left two letters in which he indicates his rebirth in Tibet, it is not the two letters, but another prophetic message hidden in a locket and Tai Situ passed, which led Shamar Rinpoche later for criticism.
In January 1981, nine months before his death, was the 16th Karmapa the 12th Tai Situpa an amulet with a yellow brocade coat and says to him. " This is your protection amulet In the future it will accomplish great boon. " Although Tai Situpa still wearing the locket for about a year after the death of the Karmapa on a gold chain, he puts it in a side pocket, without perceiving its meaning or the message contained therein. 1989 follows Tai Situpa an intuition opens the amulet, and finds the third prediction in a letter, "Open in the year of the iron horse " on the cover of which is written. The letter says that the Karmapa would "north, east of the snow region, " born again. For an interpretation of this sentence on advice of the four regents in March 1992 it was assumed that he would be reborn in a particular valley in eastern Tibet. The letter is reproduced on the website of the Kagyu center and includes, inter alia:
Urgyen Trinley Dorje's mother's name is Loga; his father's name is Karma Döndrub Tashi, a name that was given to him by the 16th Karmapa. Although the search party sent Urgyen Trinley Dorje to find, knows nothing of the letter, the prediction is in the letter of the 16th Karmapa close to the names of the parents of Urgyen Trinley Dorje. According to Michele Martin, the letter is to be interpreted such that the Karmapa [ is ] born .. Near Lhathok, which translates as ' divine ' ( lha ) thunder ( thog ). The name of the remote nomadic community where Urgyen Trinley Dorje was born is Bagor, where ba ' cow ' means. The next line has his parents out the compassion ( or method ) motif of the male Buddha, refers to his father Döndrub the wisdom motif of the female Buddha, refers to his mother Lolaga .. The one that the earth serves indicates a Livestock. Urgyen Trinley Dorje was born in 1985 in the year of the Ox. The far-reaching sound of the white man has the sound of the conch out which echoed miraculously hours after Karmapa's birth in heaven. " (Michele Martin, Music in the Sky, Ithaca, New York: Snow Lion Publications, 2003. )
On May 22, 1992, a month before his seventh birthday, Urgyen Trinley Dorje was discovered near Bagor, Lhatok in eastern Tibet. For this purpose on the website of the Kagyu center:
On September 27, 1992 Urgyen Trinley Dorje was enthroned at Tsurphu monastery in Tibet. The ceremony was attended by 20,000 people. He lived another seven years in Tsurphu. The end of 1999 decided the 14 -year-old Ugyen Trinley Dorje, that the conditions imposed on him restrictions the Chinese government 's ability to teach his students and to receive teachings of the lineage masters too restricting. In the middle of winter, he made a daring escape over the Himalayas, escaped the Chinese authorities and followed his way through Nepal continues to Dharamsala, India, where he arrived on 5 January 2000. More details of his escape can be read in a press release.
Thaye Dorje candidate
Thaye Dorje was born on 6 May 1983 in Lhasa, Tibet. His father Mipham Rinpoche is the reincarnation of an important lama of the Nyingma school. In October 1986, Chobgye Tri Rinpoche contacted, senior Sakya master and lineage holder of the Sakya one of the three lines, the Shamar and informed him about a dream with respect to a relative from Lhasa, bring him a picture and repeatedly asserted that this was the Karmapa. 1988, Rinpoche was sent gather more information about the child. Later another Lama was sent anonymously to meet the family and the boy, without mentioning the true reason for his visit. At the meeting with the delegates of the boy immediately said " You were sent for me." This incident and other evidence have the Sharmapa convinced that this boy is actually the reincarnation of the 16th Karmapa. In March 1994, Thaye Dorje and his family fled from Tibet and traveled to New Delhi, where he was formally recognized in a welcoming ceremony. He received from Chobgye Tri Rinpoche the monastic ordination and subjects currently under the guidance of Shamar Rinpoche's teachings very intense and focused his studies under the guidance of exceptional teachers such as Prof. Sempa Dorje, Khenpo Rinpoche Chödrak and more. He also traveled extensively in the East and West.
Perspective of supporters Thaye Dorje
Thaye Dorje's supporters argue that actually the Sharmapa have recognized the Karmapa, and therefore no additional recognition is necessary or even effective. Supporters emphasize that Karma Pakshi, the 2nd Karmapa, predicted that " future Karmapa will manifest in two Nirmanakayaformen. " The 3rd Karmapa saw in the first Sharmapa the fulfillment of this prophecy, by transferring the reborn Sharmapa a special relationship with the Karmapa. This would be supported by other sources in the earlier Kagyu literature where often the symbol of the two Karmapa was to be found, the black and the red hat (or crown). Earlier incarnations of Shamarpas were also often called Karmapa and previous Karmapa can only be distinguished by comparing the names.
Supporters accuse Tai Situpa the forgery of the letter that was supposedly written by the 16th Karmapa and hidden with clues about his incarnation in an amulet. The Thaye Dorje's supporters called for an examination of the letter by independent experts and graphologist. So far, Tai Situ refused to allow the inspection.
Supporter of Thaye Dorje Lingpa Chogyur the prophecies about the 17th Karmapa are well aware of and claim that the prophecy has already been fulfilled with the 16th Karmapa: After the 14th Karmapa an Karmapa died too early to be enthroned. At a meeting of the 16th Karmapa and Tai Situpa would have exchanged over the Mahamudra view. Thus, her mind had merged, and the prophecy was fulfilled described. This argument may seem constructed, but this will change as soon as a clear will to which source Shamar Rinpoche relies for his argument. It's just Selbiger Chogyur Lingpa of the prophecy comes, the newly proposed mentioned by Shamar Rinpoche counting in his autobiography. This also explains the prophecy of the 5th Karmapa, Deshin Shegpa that between the end of life of the 16th Karmapa and the beginning of the life of the 17th Karmapa, the Chinese emperor was overthrown and the Chinese will occupy Tibet.
Although followers of Urgyen Trinley Dorje point out that he was the only candidate who was enthroned in Tibet, both candidates were born in Tibet, so that the prediction about the return to Tibet in the two letters is fulfilled by both candidates.
Some of Thaye Dorje's supporters point out also that the recognition was verified by the Dalai Lama by Prof. Geoffrey Samuel from New Zealand in connection with a court case and was not necessary for the Karmapa. On the other hand, asserts Tomek Lehnert in his book, Tai Situpa have a trick brought the Dalai Lama Urgyen Trinley to recognize, by telling him that all four Karma Kagyu regents agreed on the fact Urgyen Trinley was the true candidate.
Finally, some claim Thaye Dorje's supporters that Tai Situpa Urgyen Trinley and puppets in the hands of Communist China were that Urgyen Trinley was planning to use to exert a stronger influence on Tibet. Thaye Dorje's supporters showed that China had the plan to their chosen Karmapa to determine as spiritual leader of Tibet, once the current Dalai Lama had died.
Ole Nydahl said that the time would show, which was the two owners of the real Karmapa, as the actions of the candidates will either confirm their reincarnation or not. He and other lamas, Thaye Dorje support, the two young men have called to meet and discuss it.
Recent developments
The line of the Rumtek Monastery, the seat of the 16th Karmapa in exile, is hotly contested among the rival candidates. In 1961, the 16th Karmapa Karmapa Charitable Trust, a charitable foundation that ensured the survival of the Karma Kagyu lineage and whose donations in particular the Rumtek monastery benefited. Assert Urgyen Trinleys trailer, the Trust was established solely to ensure that the prosperity of the Karmapa trailer can be viewed to provide financial resources for the conservation of the monastery, the monks of the medical fees etc.. The fact that the Karmapa Charitable Trust has a claim to the land property of Rumtek, has now been finally decided by Indian courts.
According to the official site of Urgyen Trinley Dorje Sharmapa to Urgyen Trinley Dorje met with Shamar in New Delhi on January 9, 2007. Expressed in 2005 his desire to meet Shamar and asked Drigung Chetsang Sharmapa to deliver this message. The second time Chokyi Nyima brought this wish that Shamar accepted, and then arranged a personal meeting between Urgyen Trinley Dorje and Shamar. Dawa Tsering, Director of the Office of Shamar, said that Urgyen Trinley Dorje " was convinced that this meeting would bring peace in the Kagyu school and would thereby contribute to the Buddha Dharma flourished. " He added that this meeting would lay the groundwork for a reunion for everyone in the Dharma Sangha. " Therefore, such an initiative should be appreciated by all. "
According to a notice dated August 23, 2010 at the site of Trinley Thaye Dorje came on August 13, 2010 in Dharamsala to about a half -hour meeting between Shamar and the Dalai Lama, in which exchanged views on the ongoing Karmapa conflict and possible solutions were discussed. Although the matter was also due to the entanglement with the Chinese and Indian politics difficult to solve, his confidence about it suppresses the Sharmapa out in the statement that, with the blessing and support of the Dalai Lama an amicable solution for the benefit of the Karma Kagyu lineage and the Tibetan Buddhism as a whole can be found.