Karmapa controversy

Why? Because when you recognize the reincarnation of a Lama, the past Lama's spirit had to come from Nirvana or the Bardo to a new human form. At that point, the appropriate spiritual teachers recognize it. And when one is such a spiritual leader, that Lama is recognized either by seeing it directly from one's supernatural mind, or via the prediction of one's personal yidams (white or green Tara, for example, or Dharma protectors).

There exists no tradition of asking for proof of such types of recognition. This is because the process is beyond what people can perceive with their normal senses. So I myself, being a Shamarpa, I am the proof of the authority to recognize Karmapa according to the traditions of the Karma Kagyu lineage. If I had produced a letter which I claimed was written by the 16th Karmapa, then my letter would have been examined by the 16th Karmapa's own administrators if they had any doubts. They have the right to evaluate the authenticity of such a letter if there are any doubts. Additionally, if my personal prediction contradicted a letter which they deemed to authentic, they would have the right to veto my recognition of the Karmapa. That power to veto would depend on the Karmapa's administration proving publicly that the letter is authentic and that it contradicts my prediction. Then the final decision would depend on where the more convincing proof lies.

    The conflict started as early as the fifteenth century, at the time of the Seventh Karmapa and Fourth Shamarpa. This coincided with a period during which the Tibetan government was controlled by the Kagyupas. Hostilities peaked in 1638 when the Fifth Dalai Lama invited the Mongolian army under Goshir Khan to invade Tibet. The Gelugpa and Mongol alliance was subsequently responsible for the death by decapitation of virtually all abbots from one thousand Karma Kagyu monasteries. All these monasteries were converted to the Gelugpa order by force. The Tenth Karmapa's camp came under attack and over seven thousand of his monks were slaughtered. Only Karmapa and his attendant managed to escape. The Karmapa was forced to stay in exile for the next forty years.

    Two centuries later the struggle escalated further during the regency period between the Seventh and Eighth Dalai Lamas. Tenpai Goenpo, a Gelugpa minister, took the opportunity to permanently remove the Shamar Rinpoche from the religious scene in Tibet. In spite of having mediated in the war between Nepal and Tibet-China, the Ching-Emperor of China declared him a traitor and all his monasteries were forcibly converted to the Gelugpa order. An edict banning Shamarpa's future incarnations was proclaimed.

The aggressive atmosphere which had been fomented during that period triggered joyful celebrations at the Tibetan camps in Ladakh when H.H. the 16th Karmapa died in 1981. This painful incident further inflamed the mistrust between the two schools.

Из Нирваны ну никак нельзя прийти.

Прославился своей крутостью, способностями, любовью к птицам.

Из текстов вроде были в инете только пара стихотворений.

Сидхами всякими.

Ну не только ведь демонстрировал, как фокусник?

Вот если бы про этого великого гуру не было известно, что он Кармапа, чем бы он был известен?

During the meeting, I observed clearly that Orgyen Trinley Rinpoche’s intention for having the meeting was to put a stop to the misuse of his name by individuals for their personal interests. He was confident that this meeting would bring peace in the Kagyu School in general and thus help in flourishing Buddha Dharma.

This meeting has created a basis to re-unite all in the Dharma Sangha. Therefore, such an initiative should be appreciated by all.

During the meeting, I observed and understood that clearly, Orgyen Trinley Rinpoche’s objective in meeting with Shamar Rinpoche was not because he was eager to go to Rumtek Monastery, nor was it to gain control of the monastery. Rather, it appears that Orgyen Trinley Rinpoche, who is now an adult, has come to realize that some of his own people, the so-called fighters on his behalf, are actually misusing his name and position for their own selfish goals. Orgyen Trinley Rinpoche expressed his strong distaste at their negative activities, which have violated the peace in the dharma communities.

At the same time, Orgyen Trinley Rinpoche recognized that it was important to meet Shamar Rinpoche. The two of them working together, would be able to restore peace to the dharma communities.

Therefore, I ask every one of you to please guard against those people who have created, and are still creating the negative obstacles in the dharma communities. I request each and every well-wisher to please support both Shamar Rinpoche, and Orgyen Trinley Rinpoche to help fulfill their wishes to restore harmony among the dharma followers. Please give them your support not through feelings of the heart, but by sound judgment of the overall situation.