|
Nov. 5, 1981, Rangjung Rigpe Dorje, the 16th Gyalwa Karmapa, head of the Karma Kagyu lineage
of Tibetan Buddhism, passed away in Zion, USA. Since then, followers of the lineage have waited
for Karmapa's next incarnation. Historically, two necessary components were involved in the
delicate process of recognising the next Karmapa: the deeds of the young incarnation, and the
oral or written directions left by the predecessor.
On Dec. 20, 1981, Karmapa's cremation ceremony, attended by Indian dignitaries and several
thousands of his disciples, took place in Rumtek, Karmapa's main seat outside Tibet.
On Dec. 21, 1981 a general Karma Kagyu meeting was held in Rumtek [1]. Mr. Dhamchoe Yongdu, the
then General Secretary to the 16th Karmapa, requested Kunzig Shamar Rinpoche, historically
second after Karmapa in the spiritual hierarchy of the lineage as well as Tai Situ Rinpoche,
Jamgon Kongtrul Rinpoche and Goshir Gyaltsab Rinpoche, close disciples of the 16th Karmapa, to
take joint responsibility for the affairs of the Karma Kagyu lineage. He also asked them to
locate Karmapa's instructions concerning his next rebirth and thus bring forward his next
incarnation. Although a four-person body in charge of Karmapa's recognition was a historical
novelty, the four Rinpoches accepted the task and expressed their sincere desire to fulfil
the wishes of the 16th Karmapa.
On Jan. 21, 1983, at another general Karma Kagyu meeting in Rumtek, it was decided that Topga
Yulgyal, whom the 16th Karmapa had appointed as Mr. Yongdu's successor, would commence as
General Secretary of the Karmapa Charitable Trust [2]. The Trust, founded by the 16th Karmapa
in 1961, was to provide care and management for the Kagyu lineage during the intermediate
period after the 16th Karmapa passed away and before the 17th Karmapa attained the age of
twenty-one years. Since 1983, rumours about the 16th Karmapa's reincarnation began to emerge.
[3].
On Feb. 9, 1986, in order to put an end to speculation about the different Karmapa candidates,
Kunzig Shamar Rinpoche sent a letter to the Kagyu lamas and monasteries pointing out that the
17th Karmapa would reveal himself in the traditional way [4].
On Feb. 23, 1986, the four Rinpoches met in Rumtek. After their meeting, they issued a
statement declaring that two letters by the 16th Karmapa regarding his reincarnation had been
found: an "outer" and an "inner" one. They also disclosed that the inner letter was supposed
to be opened at an unspecified date in the future, after a certain number of religious
ceremonies, described in the outer letter, had been performed [5]. In fact, as they would later
admit, the four Rinpoches had not found any letters of instruction from the 16th Karmapa.
On April 18, 1986, Topga Rinpoche, General Secretary of the Karmapa Charitable Trust informed
the dharma-centres world-wide of the discovery of the letters of instructions, an event which
he believed to be true based on the word of the four regents. [6].
On May 4, 1988, the Rumtek staff announced that all rituals specified in the outer letter had
been performed, thus the obstacles to open the final testament had been removed. [7]. Over the
years, the four Rinpoches assured the followers of the Kagyu lineage that the 16th Karmapa's
reincarnation would be found very soon.
In 1989 - as he would later claim - Tai Situ Rinpoche discovered "by accident" Karmapa's
"prediction letter". He stated he had received the letter shortly before His Holiness passed
away in 1981, with no indication whatsoever as to its momentous content. Wrapped in silk, a
package was given to him as a protector. He claimed he didn't even know it contained a letter.
When in 1989 Situ Rinpoche decided to exchange the worn out fabric that had protected his
talisman, instead of the expected relics he found the "prediction letter". At the end of 1989
Tai Situ Rinpoche informed the other three regents that he was in possession of "good news
similar to the joyful cries of peacocks" [8].
On March 14, 1990, the four Rinpoches met in New Delhi. However, during the meeting, Tai Situ
Rinpoche neither mentioned nor presented his "prediction letter" which, according to his own
words, he had discovered in 1989. Later, in his talk on June 12, 1992, Tai Situ Rinpoche
claimed that he did not want to show the letter at that time because the meeting did not take
place in Rumtek but in his hotel in New Delhi. After their meeting, the four Rinpoches wrote a
letter to the Karmapa Charitable Trust saying: "We must remain firm in all circumstances, until
we arrive at the appropriate time", indicating that everything would still take some time.
From Aug. 1990 until Oct. 1990, the "Chushi Gangdrug Committee" and the "Derge Association",
two political groups operating from Kathmandu, Nepal [9], wrote letters to the four Rinpoches
and the trustees of The Karmapa Charitable Trust accusing them of neglecting their duty in the
search for Karmapa's reincarnation.
On Nov. 25, 1990, the four Rinpoches met again in Delhi. In the statement they issued afterwards
they rejected the accusations. During this meeting Tai Situ Rinpoche again did not present his
"prediction letter" [10].
In 1991, Tai Situ Rinpoche spent several months in Tibet, performing empowerments at Palpung
Monastery, his seat in Eastern Tibet, and recognising hundreds of tulkus. Lama Amdo Palden,
the abbot of Kalek Monastery in Tibet where a boy he had named Apo Gaga (later renamed Urgyen
Trinley) had been accepted as a monk, recounted that at that time Tai Situ Rinpoche had given
refuge to the boy in Palpung. After leaving for Beijing, Rinpoche sent a mala to Apo Gaga
(Urgyen Trinley) as a special protector.
On March 5, 1992, the Derge Association sent a letter to the Kagyu dharma centres world-wide.
In this letter Tai Situ Rinpoche was presented as being the only person responsible for
finding the Karmapa [11]. The other three Rinpoches as well as the General Secretary of the
Karmapa Charitable Trust were accused of delaying the procedures.
On March 19, 1992, a meeting of the four Rinpoches took place in Rumtek. Tai Situ Rinpoche
presented his "prediction letter" which contained detailed information regarding Karmapa's
17th reincarnation. Kunzig Shamar Rinpoche and also, to some extent, Jamgon Kongtrul Rinpoche
expressed doubts as to the authenticity of the handwriting and signature in the letter [12].
Kunzig Shamar Rinpoche wanted the "prediction letter" to be tested forensically. After hours
of discussion the four Rinpoches decided to keep their disagreement secret, to solve the
problems among themselves and to meet seven weeks later for further consultations.
Jamgon Kongtrul Rinpoche, whom they all trusted and who was soon to travel to Tibet, was
requested to make an initial contact with the child on the basis of the instructions from
the letter. He was to report his findings to the other three Rinpoches after his return from
Tibet.
On March 26, 1992, despite the agreement, Tai Situ Rinpoche sent a letter to various dharma
centres in the East declaring that the search party for the 17th Karmapa was in place and
ready to proceed [13]. His letter was followed by a similar message from the Derge Association.
On April 8, 1992, the Tsurphu administration sent a search party for the 17th Karmapa to Kham
in Eastern Tibet, (Tsurphu is Karmapa's main seat in Tibet). Even though the content of Tai
Situ Rinpoche's "prediction letter" was supposed to be kept secret among the four Rinpoches,
and despite the fact that only Jamgon Kongtrul Rinpoche had been appointed to contact the
child, a Lama Tomo from Tsurphu set out at the head of a party of five to look for the new
Karmapa in Kham.
On April 24, 1992, a picture of the boy Apo Gaga (Urgyen Thinley) was taken and a pick-up party
was organised from Tsurphu [14]. Everything seemed pre-arranged and had the permission of the
Communist Chinese authorities.
On April 26, 1992, shortly before he was to set out for his journey to Tibet, Jamgon Kongtrul
Rinpoche died in a car accident. During the 49 days that followed his death, rituals were
performed at Rumtek Monastery.
On May 10 1992, Kunzig Shamar Rinpoche left Rumtek for a scheduled dharma program abroad. It
was generally assumed that out of respect for the late Jamgon Kongtrul Rinpoche no further
steps in connection with Karmapa's recognition would be taken during the 49 days of ceremonies.
On May 17, 1992, a week after Kunzig Shamar Rinpoche's departure, Tai Situ Rinpoche and Goshir
Gyaltsab Rinpoche delivered a public speech in Rumtek. Breaking their March agreement, they
announced that they had sent their own representatives to Tibet to search for the 17th Karmapa
[15]. They expressed their regret and concern that Kunzig Shamar Rinpoche wasn't available at
this point for discussion, but unable to wait any longer for the main regent's return, they
were forced to proceed with their duty. In fact, the search in Tibet was by then over. The
boy had already been "found" by the Tsurphu search party in collaboration with the Communist
Chinese authorities.
On May 20, 1992, Tai Situ Rinpoche and Goshir Gyaltsab Rinpoche publicly opened their
"prediction letter" in Rumtek and, to gain legitimacy, showed it to Sakya Trizin, leader
of the Sakya school of Tibetan Buddhism. Most people were unaware that although Sakya Trizin
was a highly learned and widely respected lama, he had no role whatsoever in the process of
Karmapa's recognition.
On June 6, 1992, Tai Situ Rinpoche and Goshir Gyaltsab Rinpoche travelled to Dharamsala to meet
H.H. the Dalai Lama. Kunzig Shamar Rinpoche, carrying on his dharma program in the West, heard
rumours that a boy, supposedly the 16th Karmapa's reincarnation, was being brought to Tsurphu.
On June 7, 1992, Kunzig Shamar Rinpoche, cutting short his stay in the US, returned to Rumtek
and learned that the other two Rinpoches had left for Dharamsala.
On June 8, 1992, Kunzig Shamar Rinpoche gave a talk to the monks of Rumtek Monastery. As the
steps undertaken by Tai Situ Rinpoche and Goshir Gyaltsab Rinpoche had violated their earlier
agreements, he publicly declared his position and his doubts regarding the authenticity of Tai
Situ Rinpoche's "prediction letter". He also stated that he knew of a close and trustworthy
disciple of the 16th Karmapa who was in possession of direct instructions concerning Karmapa's
17th incarnation [16].
On June 9, 1992, Tai Situ Rinpoche and Goshir Gyaltsab Rinpoche contacted the Dalai Lama, who
was in Brazil, by phone and fax. They told him that all the Kagyu lamas unanimously requested
his confirmation of Urgyen Trinley in Tsurphu as being the 17th Karmapa. Consequently an
informal confirmation was issued from the Dalai Lama's private office in Dharamsala. Evidently
the Dalai Lama had not been informed about the controversy among the highest Kagyu lamas [17].
On June 11, 1992, Kunzig Shamar Rinpoche sent a letter to the Karma Kagyu followers, expressing
his doubts about Tai Situ Rinpoche's "prediction letter" [18].
On June 11, 1992, around 11 p.m., Kunzig Shamar Rinpoche received a phone call from an Indian
Army General informing him that a party of soldiers was being dispatched to Rumtek to protect
him and the monastery. The army had received information that two buses with Tibetans from
Kathmandu were on their way to Rumtek to put pressure on Kunzig Shamar Rinpoche and the
monastery. The soldiers arrived in the middle of the night.
On June 12, 1992, Tai Situ Rinpoche and Goshir Gyaltsab Rinpoche returned from Dharamsala. At
once they called a meeting of the Rumtek monk and lay communities. In their speeches delivered
in the monastery yard, the two presented a "fait accompli": the 17th Karmapa would come to
Tsurphu in a few days, and the Dalai Lama had given his approval. Kunzig Shamar Rinpoche was
informed about the gathering while it was already in progress. When Kunzig Shamar Rinpoche went
from his house to the monastery to talk to the two lineage holders, he was followed by the
soldiers who had orders to protect him. Seeing him enter the monastery yard at the head of
a group of soldiers, Tai Situ Rinpoche and Goshir Gyaltsab Rinpoche jumped from their thrones,
ran into the main building, locked themselves in and had guards posted in front of the doors [19].
On June 15, 1992, Apo Gaga (Urgyen Trinley) arrived in Tsurphu in a convoy of about seven
vehicles. A car accident took place on their way to Tsurphu and two people were killed.
Chinese officials took part in the welcoming ceremony and were among the principal guests.
No representatives from Rumtek were present [20].
On June 16, 1992, signatures were collected from the Lamas and Tulkus attending the final
rituals for the late Jamgon Kongtrul Rinpoche in Rumtek. Two letters were being passed around
for signing. In the first one, the undersigned declared that they "accepted the unmistaken
prediction letter"; in the second one they expressed their gratitude to the Dalai Lama for
his confirmation [21].
On June 16, 1992, Tulku Urgyen from Nepal, a senior lama and teacher to the Rinpoches, came
to Rumtek to mediate. After talking to Tai Situ Rinpoche he held a meeting with Kunzig Shamar
Rinpoche. He urged Kunzig Shamarpa Rinpoche to give his agreement because the Dalai Lama had
already given his approval. He also reasoned that China had acknowledged the child and would
never withdraw from this position [22].
On June 17, 1992, Kunzig Shamar Rinpoche and Tai Situ Rinpoche met. Out of respect for the
Dalai Lama, Kunzig Shamar Rinpoche suspended his demand that the letter of prediction be
tested forensically [23].
On June 22, 1992, Tai Situ Rinpoche and Goshir Gyaltsab Rinpoche sent a letter to the followers
of the lineage declaring that the 17th Karmapa had been found, that the Dalai Lama had confirmed
him, and that all the disagreements had been resolved [24].
On June 29, 1992, Beijing officially recognised Urgyen Trinley Dorje as the 17th Karmapa,
bestowing the title of "Living Buddha" upon him. A series of reports were published. For
example, one official Tibetan newspaper declared that "the 17th Karmapa .. will become an
individual loyal to his socialist motherland..." [25]. The fact that the Communist Chinese
government had used the installation of a "Living Buddha" for its own political purposes
became more and more apparent.
On June 29, 1992, Tai Situ Rinpoche and Goshir Gyaltsab Rinpoche had a personal audience
with HH the Dalai Lama to receive his official approval of Urgyen Trinley Dorje as the 17th
Karmapa. A few hours later, Kunzig Shamar Rinpoche also called on the Tibetan leader and
presented his position. [26].
On July 3, 1992, the Department of Information and International Relations of the Tibetan
Government in Exile sent a statement with the official approval of Urgyen Trinley Dorje by
the Dalai Lama [27].
On Aug. 3, 1992, the General Secretary of the Karmapa Charitable Trust wrote a letter to
the Board of Trustees expressing his concern regarding the Karmapa issue and asking the
Trustees to secure the wishes of the late 16th Karmapa [28]. During this time, Tai Situ
Rinpoche and Goshir Gyaltsab Rinpoche made announcements in Kathmandu and again asked
people to sign various letters to show their agreement that Urgyen Trinley Dorje was the
17th Karmapa [29]. They rectified their previous assurances and explained that the boy
would not immediately come out of Tibet, but would be first enthroned in Tsurphu and would
visit India and Nepal soon after.
On Sept. 27, 1992, the official enthronement of Urgyen Trinley took place in Tsurphu. Even
though Tai Situ Rinpoche and Goshir Gyaltsab Rinpoche insisted that all problems had been
solved, the members of Rumtek Monastery, the members of the Karmapa Charitable Trust, and
the representatives of the major Kagyu centres in the West did not approve of this procedure.
Kunzig Shamar Rinpoche, historically second after the Karmapa in the spiritual hierarchy of
the Karma Kagyu lineage, did not take part in the ceremonies. Some weeks after the Tsurphu
enthronement a report by Lobsang Gelek Rinpoche revealed that many inauspicious events
occurred at that time [30].
In October 1992, a book called "The Karmapa Papers" [31] shed light on the background of the
ongoing Karmapa issue. The publication presented a chronology of events since Karmapa's death
in 1981, the translation of a large number of letters exchanged among the four Rinpoches and
between the Rinpoches and the Karmapa Charitable Trust since 1983, an analysis of Tai Situ
Rinpoche's "prediction letter" and the transcription of the speeches given by the Rinpoches
in Rumtek, in June 1992 at the outcome of the crisis.
In the autumn of 1992, Drubpoen Dechen sent letters to the monks, the administration, and the
lay community of Rumtek Monastery trying to persuade them to accept Urgyen Trinley as the 17th
Karmapa.
At the beginning of November 1992, Kunzig Shamar Rinpoche and the Rumtek monks held a meeting
in Rumtek. As he had already done in his talk in June, 1992, Kunzig Shamar Rinpoche again
stated that he knew of a person, a widely respected and trustworthy disciple of the 16th
Karmapa, who claimed to be in possession of the genuine instructions from the previous
Karmapa. Rinpoche pointed out that the 16th Karmapa's authentic reincarnation would manifest
according to the unique quality of the Karmapas. He also told the monks and trust members to
take full responsibility for the monastery and the Nalanda Institute in Rumtek. [32]
On Nov. 17, 1992, Kunzig Shamar Rinpoche wrote a letter to the monks of Rumtek Monastery. He
stated that he would not object to the Chinese government's decision, that his agreement with
the Dalai Lama's decision had only been given out of his respect for the Dalai Lama, and that
he would hold firm to the sacred tradition and follow the genuine instructions of the 16th
Karmapa. He asked the monks that, following the wishes of the 16th Karmapa, Rumtek Monastery
be held jointly by Rumtek's monks and the Trustees of the Karmapa Charitable Trust.
In November 1992, Goshir Gyaltsab Rinpoche's people invited representatives from monasteries
in Nepal to Rumtek, where they were planning a meeting. During this time, people from Nepal
informed Rumtek that Tai Situ Rinpoche and Gyaltsab Rinpoche were secretly preparing a take-over
of Rumtek Monastery.
On Nov. 20, 1992, the Rumtek monks and Kunzig Shamar Rinpoche held another gathering. After the
meeting, the monks informed the Sikkimese Chief Minister Bandari that together with the
Trustees of The Karmapa Charitable Trust, they would take full responsibility for the
affairs of Rumtek Monastery, and that it was the Trust's responsibility to subject Tai Situ
Rinpoche's "prediction letter" to a scientific test. They also declared that the
administration of Rumtek monastery was solely the responsibility of Rumtek's monks and The
Karmapa Charitable Trust, and that they would accept no other spiritual authority. Their
letter was followed by a number of similar statements made by the Khenpos (head monks), the
Rumtek administration, the Nalanda Institute, and the Rumtek Nunnery. They all declared that
they would only follow the decisions made by the Karmapa Charitable Trust, whose Trustees were
appointed by the 16th Karmapa himself, and that they would not accept any other decisions made
by Lamas or political groups.
On Nov. 29, 1992, representatives of the Rumtek Monk Community, the Rumtek administration,
the Nalanda Institute and the Rumtek Nunnery stated that until a clear agreement among the
Rinpoches was reached they would only follow the decisions of the Karmapa Charitable Trust
[33] with Topga Rinpoche as the General Secretary.
On Nov. 30, 1992, a meeting organised by Tai Situ Rinpoche and Gyaltsab Rinpoche took place
in
Rumtek. It was called the "Kagyu International Assembly" and claimed to consist of
representatives from all Kagyu monasteries and centres from around the world. In fact,
there were only Tibetans present. A number of resolutions, such as an oath to never accept
any other Karmapa than Urgyen Trinley, were passed. Topga Rinpoche, the General Secretary of
the Karmapa Charitable Trust, was accused of serious offences and strongly condemned. A series of
illegal decisions were taken, such as the dismissal of the General Secretary. The other
trustees were threatened that if they did not support Urgyen Trinley Dorje, they would be
forced to resign from their posts. The Assembly did not have any legal authority to interfere
with the matters of the Karmapa Charitable Trust and its decisions had no legal value. However,
the participants went so far as to replace the Karmapa Charitable Trust with a new body. The
new trust was formed with Goshir Gyaltsab Rinpoche as the official administrator and a Drungyig
Tenzin [34] as the new General Secretary. The documents to register the trust in Sikkim were
sent to the authorities, but the petition was dismissed. In Jan. 1993, Tai Situ Rinpoche's and
Goshir Gyaltsab Rinpoche's party requested the withdrawal of the copies of Registration of
Resolutions from the Land Revenue Department in Sikkim.
In Dec. 1992, Kagyu centres world-wide sent letters of support to the legal trustees of the
Karmapa Charitable Trust. The trustees were encouraged to continue with their responsibility
of managing Karmapa's institutions, a task that was personally entrusted to them by the 16th
Karmapa.
In the beginning of 1993, the followers of Urgyen Trinley announced that the 17th Karmapa would
soon leave China and travel to the West. A number of petitions and letters, requesting
permission for Urgyen Trinley to enter India, were sent to the Indian Government.
In 1993, some Sikkimese followers of the 16th Karmapa filed a petition at the High Court of
Sikkim in Gangtok. Because of their suspicion of forgery, they demanded a forensic test of
Tai Situ Rinpoche's "prediction letter" - the basis upon which Urgyen Trinley Dorje was
officially acknowledged as the 17th Karmapa.
In Jan. 1993, Tai Situ Rinpoche's and Gyaltsab Rinpoche's party published an edition of the
Kagyu magazine "The Nectar of Dharma". The "Nectar of Dharma" had first come out in Rumtek
in the '80s. The 1993 edition reported mainly on the "Kagyu International Assembly" that had
taken place in Rumtek between Nov. 30 and Dec. 3, 1992, hailing its illegal resolutions.
In May 1993, confidential information pertaining to Communist China's political aims in Tibet
became publicly known. The Chinese authorities decided on a "final solution" to break the
Tibetan resistance. They planned to continue "manipulating religious persons in Tibet for
propaganda purposes" [35].
In May 1993, Tenzin Choenyi of the Buddhist centre KTD-Woodstock, USA, mailed a letter to the
Karma Kagyu institutions world-wide in which he announced that Urgyen Trinley Dorje would come
to KTD-Woodstock in 1994 and that funds, amounting to US$200,000, should be collected for his
visit.
On June 17, 1993, at a United Nations Conference on Human Rights in Vienna, Austria, the Chinese
delegates announced "that the Karmapa, the future successor of the Dalai Lama, was preparing
for his tasks in Tibet".
In July 1993, the legal administration of Rumtek published a "Rumtek Newsletter", where the
activities of the Rumtek administration and the events surrounding the Karmapa controversy
were presented [36].
On July 26, 1993, Kunzig Shamar Rinpoche left Rumtek for dharma events scheduled abroad.
Shortly after his departure Tai Situ Rinpoche arrived at Rumtek.
On Aug. 2, 1993, Rumtek Monastery was taken over by Tai Situ Rinpoche's
and Goshir Gyaltsab Rinpoche's supporters. The genuine Rumtek monks were reportedly threatened
at gunpoint, harassed, and beaten up. One of the 16th Karmapa's monks, the chanting master Umze
Ngedon, who was in possession of the keys to the main hall of the monastery, was dragged around
the monastery yard with his robes tied around his neck [37]. The police present in the monastery
did nothing to stop the attack and even supported the intruders [38]. Some of Rumtek's genuine
monks were arrested and later imprisoned in Ranipool. The resident monks had to flee the
monastery [39]. They sought shelter in Kunzig Shamar Rinpoche's residence where they continued
their monastic routine in cramped conditions. The genuine monks sent a letter to Tai Situ
Rinpoche asking him to leave Rumtek, since he had caused such disruption at Karmapa's
headquarters. There were rumours that Tai Situ Rinpoche's and Goshir Gyaltsab Rinpoche's
party planned to remove Karmapa's Black Crown and other relics from the monastery and take
them to China (Tibet?). During the following days, Tai Situ Rinpoche and his party launched
a full scale campaign to portray themselves as the victims of the monks' aggression and the
sole defenders of Karmapa's legacy.
On Aug 4, 1993, Kunzig Shamar Rinpoche gave an interview to the German Karma Kagyu Association
about the attack on Rumtek. He expressed his great concern for the monks, who had been
intimidated, beaten and forced to leave the monastery, and in general for the situation
in the monastery. The same day people from Tai Situ Rinpoche's party signed an open letter
in Gangtok, Sikkim containing serious accusations against Kunzig Shamar Rinpoche.
On August 13, 1993, a variety of organisations from Gangtok, Sikkim formed "The Action
Committee", a group that would apply pressure on anyone who disputed Tai Situ Rinpoche's
letter and his candidate. A few days later the Committee members staged a protest in front
of the Sikkimese Supreme Court and in front of the home of Mr. Sherab Gyaltsen, a trustee
of the Karmapa Charitable Trust.
On Aug. 22, 1993, a letter was mailed from Samye Ling, Akong Rinpoche's centre i
n Scotland, announcing that Urgyen Trinley Dorje would come to Europe and America in 1994 a
nd requesting funds as extensive financial resources were needed for Urgyen Trinley Dorje's
journey.
On Sept. 12, 1993, Kunzig Shamar Rinpoche sent an open letter to Tai Situ Rinpoche to inform
him that he disapproved of Tai Situ Rinpoche's activities, and that he would try to reverse,
by legal means, all the latest changes that Tai Situ Rinpoche had made to the status and peace
of Rumtek Monastery.
On Jan. 25, 1994, Kunzig Shamar Rinpoche made an announcement in Tibetan and in English that
the 16th Karmapa's authentic reincarnation had been found. Thereupon, Tai Situ Rinpoche's and
Goshir Gyaltsab Rinpoche's party held secret meetings to plan a "confrontation" between the two
Karmapas, including one in Kathmandu, Nepal with many prominent followers of Tai Situ Rinpoche:
Thrangu Rinpoche, Mr. Juchen Thubten [40], Drungyig Tenzin [41],
Jinpa Lodro [42], and others.
On Feb. 9, 1994, representatives from various monasteries addressed a letter to the Dalai Lama
in which they referred to Kunzig Shamar Rinpoche's announcement. They reminded the Dalai Lama of
his approval of Urgyen Trinley, said that there can be only one Karmapa and emphasised that
they disagreed with Kunzig Shamar Rinpoche.
On March 17, 1994, Kunzig Shamar Rinpoche welcomed Tenzin Chyentse (Trinley Thaye Dorje) as
the genuine reincarnation of the 16th Karmapa [43] at the Karmapa International Buddhist
Institute (KIBI) in New Delhi [44]. Tenzin Chyentse (Trinley Thaye Dorje) had been living in
Tibet until early 1994 when, together with his family, he left for India. After the ceremony,
a group of monks and laymen allegedly organised by Tai Situ Rinpoche's and Goshir Gyaltsab
Rinpoche's party gathered in front of KIBI and demonstrated against Trinley Thaye Dorje. They
shouted slogans, threw stones at the Institute, at the monks and the visitors, and tried to
storm the premises. Several people, among them Western followers of the Karmapa who had come
to attend the welcoming ceremony, were injured and had to be hospitalised. The violent incident
was witnessed by almost 500 people and recorded on videotape [45]. The protesters, accusing
Kunzig Shamar Rinpoche and Topga Rinpoche of presenting a fake Karmapa, shouted that they would
never accept their choice and that the two Rinpoches were going against the Dalai Lama. They
also claimed that the boy was a member of Kunzig Shamar Rinpoche's family, which was not true.
On March 19, 1994, Kunzig Shamar Rinpoche gave a public talk at KIBI. He stated that he would
reveal the details about the finding of Tenzin Chyentse (Trinley Thaye Dorje) when the
appropriate time came. He said that he didn't object to anyone who accepted the Chinese
installed boy, but that he would disagree if someone forced him to follow that "Karmapa". He
emphasised that he wanted a spiritually, and not a politically, appointed Karmapa and
welcomed everybody who wished to follow him. He pointed out that the Karmapa's reincarnations
did not require the acceptance of a government.
On March 31, 1994, Kunzig Shamar Rinpoche wrote a letter to the board of trustees of the
Karmapa Charitable Trust in which he gave a summary of his activities since 1981. He stated
that he would reveal the authentic instructions of the previous Karmapa at the appropriate
time [46].
In March 1994, letters of protest were sent from various Kagyu lamas such as Thrangu Tulku,
Sangye Nyenpa Tulku and Tenga Tulku. They all objected to Trinley Thaye Dorje being recognised
as the Karmapa. At the same time, several Kagyu Rinpoches came secretly to Delhi to meet
Trinley Thaye Dorje.
On April 3, 1994, Kunzig Shamar Rinpoche wrote an account of the discovery of Tenzin Chyentse
(Trinley Thaye Dorje). He recounted how, beginning in 1986, he had received reports of the
special qualities of a boy, Tenzin Chyentse (Trinley Thaye Dorje). He described how he had
sent emissaries to Tibet to contact and check the child and how the candidate had revealed
himself as the genuine reincarnation. In 1988, the person who claimed to have received the
genuine instructions from the 16th Karmapa had contacted Kunzig Shamar Rinpoche.
On April 6, 1994, some Indian newspapers [47] reported the news of Bhandari's prosecution by
the Sikkimese Supreme Court on corruption charges. Bhandari, the Chief Minister of Sikkim, had
supported Tai Situ Rinpoche in his activities regarding the Karmapa reincarnation.
On April 23, 1994, a meeting between the Dalai Lama's administration and the legal Rumtek
administration took place. Kunzig Shamar Rinpoche's position, as well as the position of
Rumtek's genuine monks, was clarified.
On May 16, 1994, the Tibetan Radio in Tibet broadcast the "prediction letter" presented by Tai
Situ Rinpoche. A written version was published as well. The wording was alleged to be quite
different from the original version shown by Tai Situ Rinpoche in 1992. Awkward and
grammatically incorrect passages had apparently been rewritten.
On June 14, 1994, the Sikkimese Monks' Union passed a resolution in which they declared that
they only wanted a genuine Karmapa based on authentic instructions. They also complained about
the bad treatment they had received from the Sikkimese government.
On July 12, 1994, Rumtek's genuine monks addressed a letter to the Chief Secretary in Sikkim.
They complained of the illegal removal of numerous precious articles of religious worship from
Rumtek Monastery. They listed the missing items, and expressed their concern that Karmapa's
Black Hat and Tai Situ Rinpoche's "prediction letter" might have been also removed.
On Aug. 2, 1994, the Ministry of Home Affairs of the Government of India, declared that Tai
Situ Rinpoche was officially banned from entering India due to his anti-India activities.
On Sept. 18, 1994, the World Tibet Network reported Tai Situ Rinpoche's ban from India.
On Sept. 22, 1994, the World Tibet Network broadcast a report about Urgyen Trinley Dorje, the
ten-year-old "Living Buddha". The report stated that the boy had set out on a pilgrimage to
Beijing. This was followed by a series of articles on Urgyen Trinley Dorje's visit to his
Chinese "Motherland".
In Nov. 1994, having been banned from India, Tai Situ Rinpoche set out on a lecture tour in
Europe. Enclosed in the promotion for Tai Situ Rinpoche's talks was a fundraising letter that
emphasised Tai Situ Rinpoche's need for money.
In 1994, an incident took place in Rumtek: Benza Guru, a 51-year-old house-keeper of the late
16th Karmapa, was murdered allegedly by individuals illegally occupying Rumtek Monastery. He
had refused to leave the monastery and had been repeatedly threatened by the occupants. Even
though his murder was reported to the local police, no one has been arrested to this day.
In Dec. 1994, elections were held in Sikkim. The ruling party suffered a severe defeat. This
marked the end of Chief Minister Bhandhari's rule. While in power, he had actively supported
Tai Situ Rinpoche and Gyaltsab Rinpoche. Police under his command had harassed the Rumtek monks
as well as all of Kunzig Shamar Rinpoche's supporters in Rumtek.
On Feb. 17, 1995, members of the Rumtek monks' community, such as Nendo Rinpoche, Chultrimpa
and others, addressed a letter to the new Chief Minister of Sikkim, Pawan Kumar Chamling. They
stated that people associated with Tai Situ Rinpoche continued his anti-national activities,
that the original monks in Rumtek were still heavily suppressed, that the monastery was still
in the hands of Tai Situ Rinpoche's and Goshir Gyaltsab Rinpoche's side, and that the police
still supported the illegal occupation. The Chief Minister was requested to take action so that
law and order would be restored in Rumtek.
In the spring of 1995, there were many reports distributed by official Chinese news agencies
about Urgyen Trinley Dorje in Tsurphu, [48]. The reports disclosed, for example, that the boy
promised "always to follow the Communist Party of China".
In April 1995, after the change of government in Sikkim, Topga Yulgal, the legal General
Secretary of the Karmapa Charitable Trust, was able to return to Sikkim in order to assume
his functions. His entry had been blocked by the former government [49].
On May 8, 1995, Lurnyuk, a local Sikkimese newspaper, published an article about Topga
Rinpoche, the General Secretary of the Karmapa Charitable Trust, and his strong support
in Sikkim.
In May 1995, the Panchen Lama issue was discussed world-wide on the Internet and in the news
media. The course of events clearly showed how Communist China continued to use the so-called
"Living Buddhas" for their own political aims.
On August 8, 1995, Topga Rinpoche and the Karmapa's original monks peacefully - with flowers
in their hands - marched to Rumtek monastery in order to return to their rightful home and
place of worship. However, they were stopped and denied access to their temple by the illegal
occupants of the cloister. The monks started then an indefinite hunger strike in front of the
gates to their monastery as a protest against the continuing, illegal occupation of Rumtek. In
addition to the monks, the nuns, and lay people from Rumtek, as well as the Sikkimese people
joined in the hunger strike.
On Aug. 8, 1995, Tai Situ Rinpoche's and Gyaltsab Rinpoche's side issued articles on the
Internet in which the Rumtek monks were accused of having violently attacked the monastery.
On Aug. 9, 1995, a press release by the monk community of Rumtek Monastery and eyewitnesses'
reports presented the monks' version of their march on Rumtek and subsequent hunger strike.
At the end of September 1995, after nearly two months, the 16th Karmapa's monks had to abandon
their hunger strike.
From March 28, 1996 till March 30, 1996 an International Karma Kagyu Conference took place
in KIBI, New Delhi, India. The conference was convened at the request of the original monastic
community of Rumtek Monastery. Representatives from Karma Kagyu Monasteries and Dharma Centres
in the Himalayan region as well as from Dharma Centres from twenty-four countries from around
the world attended. Kunzig Shamar Rinpoche presented the background of his recognition of Tenzin
Chyentse (Trinley Thaye Dorje) as the 17th incarnation of Gyalwa Karmapa. The former Rumtek
resident monks reported on the course of events at Rumtek Monastery related to the Karmapa
issue.
In Dec. 1996, Trinley Thaye Dorje presided over the Monlam Chenmo, great aspiration prayers,
in Bodh Gaya, India, the place of Buddha's enlightenment [50]. Over 6,000 monks and nuns as
well as a large number of Rinpoches and lamas from the Himalayan region attended the event.
Trinley Thaye Dorje resides today in KIBI, New Delhi, India.
Urgyen Trinley Dorje resides today at Gyuto Monastery in Dharamsala, having fled Tibet in
January 2000. His status as a refugee is under consideration by the Indian government. Attempts
to take him to Rumtek have been blocked by the Indian security forces.
For many of the quoted letters or documents please see "The Karmapa Papers". This 1992
publication and analysis of the Karmapa Controversy is an excellent source of original
documents. It is available from Clear Light Books USA (e-mail: books@clearlight.com) or Logos
Books International in Europe (e-mail: info@logosbooks.com).
[1] BACK Karmapa Papers.This book came out in 1992. Regarding this footnote see transcriptions
of the talks in Karmapa Papers, part D, 2.
[2]BACK "The Nectar of Dharma", a magazine published in Rumtek. Vol. 1 issue IV (1982) and
vol. 2 issue IV (1983)
[3]BACK Karmapa Papers, part A, "Previous candidates"
[4]BACK document no. E1 / T1
[5] BACKKarmapa Papers, document no. E2 / T2
[6] BACKKarmapa Papers, document no. E3
[7] BACKKarmapa Papers, document no. E5 / T4
[8] BACKKarmapa Papers, document no. E6 / T5
[9] BACKKarmapa Papers, document no. E12 / T10
[10] BACKKarmapa Papers, document no. E15 / T13
[11] BACK Karmapa Papers, document no. E22
[12] BACK Widely distributed photocopy of the prediction letter
[13] BACKKarmapa Papers, document no. E23 / T21
[14] BACKInterviews with Drubpon Dechen, Karmapa Papers part C, 6
[15] BACKTalks in June, Karmapa Papers part C, 7
[16] BACKTalks in June, Karmapa Papers part C, 7
[17] BACK Karmapa Papers document no. E25 / T22
[18] BACKKarmapa Papers document no. E26
[19] BACKEyewitness-report from Rumtek by Andrea Boy, Sys Leube and Gunda Koehn (June 1992)
[20] BACKEyewitness-report from Tsurphu by Bruno Frommknecht
[21] BACKKarmapa Papers document no. E27 + E28 / T23 + T24
[22] BACKInterview with Shamar Rinpoche, Karmapa Papers Part C, 2
[23] BACKKarmapa Papers document no. E29 + 30 / T25
[24] BACKKarmapa Papers document no. E31
[25] BACKChinese concern, press-report, Karmapa Papers part C, 5
[26] BACKReport in the "Dharamsala Tibetan Review", issue August 1992
[27] BACK Karmapa Papers document no. E34
[28] BACKKarmapa Papers document no. E36 / T26
[29] BACKKathmandu, Aug.13, 1992
[30] BACKThese events occurred both in Rumtek and Tsurphu. Some of the events were: water
dripping from the Buddha statue in the shrine hall (Rumtek), the sword of the Manjushri
statue falling out of Manjushri's hand (Rumtek), the golden banner (sertok) falling down
and then leaning to the side (Rumtek), a car accident in the convoy bringing the boy to
Tsurphu, which killed two people (Tsurphu), empty offering bowls on the shrine during the
enthronement ceremony (Tsurphu), a big boulder rolling down the mountain slope beside the
monastery injuring people (Tsurphu).
[31] BACK The Karmapa Papers were published by "Michael Nesterenko, Paris"
[32] BACK & [33] BACKAccording to the text "Urgent Report to all Followers of the Karma Kagyu" by
Samdrub Tsering, Dec. 1992
[34] BACKLetter signed by the mentioned representatives on Nov. 29, 1992.
[35] BACKAFP press agency
[36]BACK "Rumtek Newsletter", published in Rumtek July 1993 by Karma Taga and Karma Yeshe
[37]BACK Hindustan Times Aug. 5 1993, Kathmandu Post Aug. 5 1993
[38]BACK The names of all police officers present are filed. See report by Mark V. Tchelistcheff
from Aug. 3 1993.
[39]BACK The Hindustan Times, Aug. 6 1993. Another written report about the take over came from
Yeshe and Lodro.
[40] BACKAn ex-minister of the Dalai Lama, who from the beginning of the controversy had been
very active.
[41]BACK The illegal new General Secretary of Rumtek.
[42]BACK A representative of Tenga Rinpoche's monastery.
[43] BACKTo avoid misunderstandings: this is the same boy as Thaye Dorje - Thaye Dorje is the name
given to the boy after the initial ceremony
[44] BACKThe "Karmapa International Buddhist Institute" (KIBI) was one of the major projects of
the 16th Karmapa.
[45] BACKSee newspaper reports of Hindustan Times, The Statesman and others from March 1994. There
is a video tape called "The Attack" which documents this violent incident.
[46] BACKSee his letter dated March 31 1994.
[47]BACK "Indian Express" / "Hindustan Times" / "The Statesman" / "The Times of India" April 6 1994
[48]BACK Reuter & others
[49]BACK Report by Tsultrim Namgyal from Rumtek, August 10 1995
[50] BACKSee report in Kagyu Life issue no. 22, spring 1997
 |
|
