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The Reincarnations of The Kunzig Shamarpa The Red Crown Lama
of Tibet Yeshe Pronma Na"ates February 1992
Dedicated to His Holiness The XIV Kunzig Shamarpa Rimpoche, Who tiredlessly teaches, But not always with words.
The 1st Shaniarpa Khedrup Drakpa Senge
1283-1349
A
maha-bodh isattva , at the exhaustion of all human failings, is buddha. His. latent purity of mind now blazes forth as radi-ating undiscrimin~tive beneficent energy. Miraculously, all Sam sara is in his blessing. just . such a maha-bodhisattva was Khedrup Drakpa Senge - - the principal disciple of the 3rd Karmapa. It was in the prediction of the 2nd Karmapa - Karma Pakshi, that "future Karmapas shall manifest in two Nirmanakaya forms." These miraculous human forms are not to be thought of as one, being distinct and separate in identity; neither are they to be considered as totally unrelated entities. For in absolute purity of mind, they may not be measur~d quantitatively. Not one; and not two either. . .
In· absolute purity of mind, they. display an unexhaustive capacity to give help. to 'the floundering multitude in Sam_sara. And for those aspiring towards ultimate enlightenment, they are their shining inspiration. the Karmapa presented Khedrup Drakpa Senge
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with a ruby-red crown - the exact replica of his own black crown. It. was to be a symbol of their identicalness. For this examplary disciple was in every respect his equal, being as unsurpassed in realization as he was in accomplishments. The Karmapa's own black crown is a replica of his mystical crown, a gift made of woven hair from the celestial Dakinis in adoration. The crown, an intangible mark of his spiritual perfection, hovers over him, invisible to all but those with exceptional purity of mind. With the red crown, the Karmapa also bestowed on him the name "The Shamarpa" The One With The Red Crown. As stated in the Good Kalpa Sutra: "in future, a maha-bodhisattva with a ruby-red crown shall come to the suffering multitude, leading them out of their cyclic bewilderment and misery." In the Shamarpa, Sakyamuni Buddh~'s prediction was fulfilled. This Buddha, ·ttie Tathagata Koncho Yenlak, . in the form of a bodhisattva is also known in Tibet, as the Red Crown Karmapa. The first Shamarpa was a gifted child. Very early in life, it became apparent that he had a brilliant mind. What was much Jess apparent was that he had the gift of clairvoyance. He assimilated the 12
Vajrayana· teachings through a dakini, whose presence was known to no one but him. Among all the transmissions given to him, it .was the practices of Dorge Pamo (Vajra Varahi) that he had the greatest affinity to. Apart from his own Guru, the 3rd Karmapa,. he studied with no less than fifty great lamas, siddhas and translators of the time. And he became very well versed indeed in all aspects of Buddhism. The undisputed champion for Buddhism among unbelievers, he exercised his consummate· skill in the art of debate to the fullest. In so doing, his understanding of the Buddhist teachings progressively deepened. With ever .greater understanding of the teachings, his proficiency in dispelling doubts and misconceptions increased phe.nomenally. His works includes texts on both the tantras and the sutras, among which is the- Commentary to the Prajn·aparamita. He spent his last years in retreat, .as his Guru had foretold. For over twenty years, he meditated at Tsurphu, Nehnang, where he also taught all ·who left their worldly concerns behind to follow him, aspiring for ultimate enlightenment.
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Through the practices of the Six Teachings of Naropa, he led the lost and the· wandering from the Bardo state, into the Pure Lands of the Buddhas.
i4
The 2nd Shamarpa Shamar Khacho Wangpo
1350-1405
T
he 2nd Shamarpa, ·with a retentive power to his previous learnings, taugh~ at the age of three. Self-declared, the acknowledged Shamarpa Incarnate was enthroned by Rolpe Dorje the 4th Karmapa, at the age of six. In due course, he took monastic ordination, rigorously observing his Pratik-· moksha Vows and ~he Bodhdisattva Vow, as he had done in his previous incarnation, also as he shall continue to do in all the incarnations to come. The Karmapa gave him the Authentic Vajrayana Empowerment, whereby one penetrates into the true nature of all phenomena. From the Karmapa he also received the Mahamudra, Th~ Six Teachings of Naropa as well as the treasured "Whispered Transmission,-- the intimate and direct passing on, from guru to disciple, of the most profound of instructions of the Kagyu Lineag~. The Sha_marpa also stuc;Hed the sutras and the tantras with numerous great lamas and siddhas. He made every ·demand on himself in practice, setting a difficult pace for. the fervent to follow, while spurring the sluggish minds of the 17
more indolent to greater diligence. As. for the Shamarpa himself, having reached the ultimate in realization many kalpas ago, what more was there for him to attain? In an age of spiritual decline, the Shamarpa had grave misgivings that future generations of faltering faith and diminishing capacity in practice, may not be aole to preserve in tac.t, ·the Whispered Transmission, orally, for posterity. He supplicated all the Lineage Gurus through the ages, and all Dakin is custodial to the Transmission, to grant him th_e permission to record some of the vital instructions in writing. In· a clear vision, all the Lineage Gurus and all guardian Dakinis gave their unanimous consent to his urgent request. It was to be on the strictest conditio~ t~at these instructions may never be in the hands of those whose interests in life are mainly for worldly gains. Thus were these instructions put into writing by the Shamarpa. They formed one of eight volumes - - the written legacy of the 2nd Shamarpa. The Karmapa after having ceremoniously returned to the 2nd Shamarpa, the Ruby-Red Crown, mentioned the prediction ·made by the 2nd Karmapa, Karma Pakshi, in which future Karmapas were
forseen to manifest in two separate Nirmanakaya forms. "You are the one manifestation". The Karmapa affirmed, "While I am the other. The responsibility therefore, rests equally on me as it is on you, in up-holding the line of continuity in the Kagyu Teachings." The Karmapa formally made him his deputy, both temporally and ecclesiastically. When the 4th Karmapa passed away,· The Shamarpa held the honorary title of the Holder of the Kagyu Teachings, which he truly was, enthroning the 5th Karmapa and transmitting all the profound instructions to him, in the fullness of time. For the Shamarpa, there were ma·ny worthy disciples. One, in particular, Sokwon Rigpe Raldrf, was to become a guru of the 6th Karmapa.
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The 3rd Shamarpa Shamar Chopal V~she 1406-1452
T
he five month old infant-Shamarpa had no difficulty -in recognising many of his monks, who were previously close to hitn, intimating that he was indeed the.ir anxiously awaited Incarnate. A year later, he returned to Takse, one of his monasteries, at the invitation of his monks, where he was under the tutelage of two -great Scholars, Payul Ch~zang and Won Drakpa. At the age of eight, he met the Karmapa, staying with him for. a long period ·of time, receiving all the Kagyu Teachings of which includes. numerous Empowerments and Ritual Readings. As he imparted the teachings, the Karmapa also gave·, him full authorisation to instruct. With his extra-ordinary power of clairvoyance, the fame of th~ 3rd Shamarpa sprea~ rapidly into the depth of China. The Emperor, a disciple of the 5t~ Karmapa was mo~t i·ntrigued that any one could see into his past lives in vivid detail as the Shamarpa could; and the thought' that the Shamarpa had
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been the teacher to the 5th Karmapa - the Guru of his own Guru, filled him with an unsatiable sense of longing for an even closer relationship. He sent a minister to distant T.ibet, the bearer of precious gifts - a buddha statue and a statue of Dorje Chang,. made of the finest bell-metal. They were for the Shamarpa, a token of his sinceres't devotion. In his letter of thanks, the Shamarpa reminded this mighty ruler of the basic principle in Buddhism, which is benevolence, that he might be ever mindful of the well-being of his people. When later the Shamarpa was representative for the Karmapa in Kong-Po and other southern provinces in Tibet, seeing to the spiritual needs of the people, this basic principle for a ruler was most strictly adhered to.
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The 4th Shamarpa Shamar Chokyi Drakpa Yeshe Pal Zangpo 1453-1524
T
he 4th Shamarpa was born in Kangmar in the Tresho province of Kham,. easter~ Tibet. Wonderous signs were ablaze at his birth, which. were variously interpretted by the local monastic communities, according to their own anticipation. Some were of the mind that it could only be the long awaited Karmapa Incarnate, while others were more inclined towards the Shamarpa Incarnate or that of a Mahasiddhi. Seven months_ had passed, speculations abound; conclusions, there were none. The infant Rinpoche was invited formally to Tara kangmar Monastery, where a collection of books was laid before him to select. He took none but works by the Karmapa. The indicisive took this to be unmistakably an indication of the Karmapa's return. Thus the solemn matter of identification was settled arbitrarily on a simple test. From then on, the Shamarpa remained in the monastery. The· 6th Karmapa Tongwa Donden was· born the year after. When he was four years of age, he em-
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barked on an extensive Dharma tour through Tibet. In due c·ourse, he arrived at the Lhundrup Gon Monastery in the south, not far from Dra-Kangmar, where, all the while, the disciples of the Shamarpa were anxiously wai.ting for their Guru's return, without avail. They came to the Karmapa, labourously recall'ing the passing of their Guru, whose last word was "Dra-Kangmar", they said. It was to be the name of the place of his riext rebirth. The Karmapa reassured them that their Guru had indeed taken rebirth, but in distant Tre-Kangmar. Tre and Dra, an understandable confusion of words for his griefing followers, in time of stress. His now jubilant disciples, planned on an instant return of their Guru to his long awaited monasteries. The Karmapa told them it was not to be so. As the Karmapa, ~e must himself invite him,. in full ceremonial honours, as befitting the return of the Shamarpa. By the· time the Dharma tour had reached the p'rovince of Tresho, .the Karmapa ·was seven years old. He set up camp near Kangmar, remaining in retreat, while he sent his gifted attendint-monk, to invite the Shamarpa. This learned monk, a man of exceptional realizations was none other than
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Paljor Dondrup, the 1st Gyaltsap Rinpoche, who was to become a Guru to the Shamarpa. When the Karmapa and the Shamarpa met, it was the renewal of a very close tie, stretching far beyond history. In terms of human relationship, it was to be compared to the joyful reunion of father and son. The Karmapa gave the young Shamarpa the name of Choji Drakpa Yeshe Pal Zangpo. Returning the Red Crown, he enthroned him. They had been successively each others G·u ru up to then. The Karmapa proposed that from then on, they were to propagate the Dharma together, each in a different region of the country, with the Shamarpa remaining in the Kongp.o area in the south while the Karmapa himself proceeding towards eastern Kham. Some years later, they were together again, at Tresho (
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Karmapa, from Gyaltsap Rinpoche or from any of the great lamas and scholars, thus setting a challenging example of relentless perseverance. The 4th Shamarpa went as far as to ~hutan to propagate the Dharma. In southern Bhutan, there remains to this day a monastery built by the ~hamarpa. it stands sturdy and almost untouched by the passing years. Apart from it be!ng. a shining testamony to the craftsmanship of the period, itis indelibly a mark of his enduring blessings. In central Tibet, where, at the insistence of the people, he became king for eleven years, ruling the country strictly in accordance with Buddhist principles. However, his first priority was Dharma. As he studied, so he taught and meditated, never neglecting his monastic obligations, thus fully accomplishing the three-fold task of a Holder of the Buddha's Teachings.
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The 5th Shamarpa ·Shamar Koncho Yenlak 1526-1583
G
aden Kongsar was a very unpretentious liftle Tibetan trading post north of the Indian border, where hunters sometimes brought in raw hides in exchange for paints and dyes to put on their naked bodies. Their ways were so little understood that people, without malice, called ~hem barbarians. It was, in fact, a place of sanctity where Gampopa's tooth was enshrined in a Stupa: It was further sanctified when the 4th Shamarpa chose it for his next re-birth.
When the 5th Shamarpa was born in the depths of wi_nter, a profusion of flowers blossomed through the snow. The new-born baby sat up ejaculating · '·'Ah Hung" three times, expressing the inexpressible. It was a spontaneous assertion of th.e unborn nature in the new-born~ For Ah Hung is the vocal expression of the unborn nature in every phenomenon. It was not until the age of two, when the Karmapa was in Tsari, a neighbouring province to Gaden
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Kongsar, Kongpo, that the Shamarpa was to meet the Karmapa. The Karmapa joyfully opened his arms to the delighted infant-Rinpoche, exclaiming in wonder: "So this is how the S~amarpa returns!" He put him on the lap, cutting a lock of his hair, as the first step to his future ordination. The Shamarpa was given the nam~ of Koncho Yenlak and in due course, his Red Crown was returned to him, ceremoniously. The Shamarpa remained with the Karmapa until the age of twelve, receiving the Six Teachings of Naropa, The Mahamudra and many other teachings of the Kagyu Lineage.
It was said that the 8th Karmapa had two outstanding disciples, in· Tsukla Trengwa, the 2nd Pawo Rinpoche; and in Shamar Rinpoche,. a sun-like disciple, who propagated the Dharma vigc;>rously · through the three great cycles of· activities, learning and meditating; on the practical pla·ne, he persued tiredlessly every course, opened to. a better understandi~g ~f Buddha Dharma, including the building of monasteries. When the .8th Karmapa had~passed away, the solemn and difficult task of identifying th~ future re-incarnate was to a great extent lightened·
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by a precise letter of prediction left by the Karmapa. The 9th Karmapa was duly enthroned with the Shamarpa as his Root-Guru, who as Holder of the Kagyu Lineage and Teachings, passed on all the teachings in his safe keeping, to the youthful and receptive Karmapa.
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The 6th Shamarpa Shamar Mipan Chokyi Wangchuk
1584-1630
B
orn in Drikhung, central Tibet, the 6th In-· carnate of the Shamarpa was recognised by Wangchuk Dorje the 9th Karmapa. It was through the sensitive guidance of him that the beautiful flower of the Shamarpa's intellect came to the richest fruition . .At the early age of 16, the 6th Shamarpa fully assimilated and cmmitted to memory ten books on the subject of Prajnaparamita, sixteen on the Vinaya, five on the Abh idharma, seven treatises on medicine, the Sanskrit language and various arts and crafts; within the range of the vajrayana teachings, there were the Zamo Nang Don and its commentary as well as the full text of the Kalachakra Tantra. In his youthful exuberance, he expressed the wish of testing his freshly acquired learnings before the best minds of the land. Scholars came at his invitation totally unprepared for what they were about. to witness. Their minds boggled at so much learning,
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being so fully assimilated, by one so young, and they prostrated before him in sheer admiration and wonder: "It is the maha-bodhisattva Manjushri himself." they declared. His wisdom. and intelligence were further demonstrated when he· came to ~he · Namring Institute, challenging the highly esteemed scholastics to a rei igious debate wh i~h lasted for eleven days. Each day, a different aspect of the Buddha appeared, in a vision, before him. On the first day, there were Maitreya· and Manjushri appearing ·as one. On the next day, it was the Lord Buddha Sakyamuni, to be follow successively by Tara,· Sarasvati (Yangchenma) Avalokiteshvara (Chenrezi) and the Medicine Buddha. As· they appeared, songs of praise welled up in him in adoration. As he recorded these songs, his analytical mind remained as tempered steel before his opponents. His words were the epitome of eloquence. In each of the hundred and eight beads of his rosary, he saw the form of Manjushri, and that of Kurukula (a red form of Tara) Vajravarahi and Hayagriva. On the final day, he saw ev:erything undifferentiated from Manjushri and every one in the forum, in the form of that Buddha.
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The fame of the Shamarpa spread rapidly through Tibet. Thirteen of the most learned Bonpo priests regarding him as a formidable threat to their religion, jointly challenged him to a debate. In defeat, they all became buddhists. As for the Shamarpa himself, through the relentless pursuance of the three beneficent spheres of activity- learning,. meditating and practical achievements, he became a veritable king of the Kagyu Teachings. He visited China, at the invitation of the Emperor, who in fulfilling the wishes of his Guru, saw to the printing of the complete set of the Buddha's Teachings- the Kanjur. Returning to Tibet, he enthroned the 1Oth Karmapa Choying Dorje, passing the instructions of the Kagyu Lineage on to him, in the capacity of a rootguru. As the fame of the Shamarpa spread further into India, twenty five of the greatest panditas residing in Bodh-Gaya, invited h jm to teach the Dharma. Regretably he was unabie to accept their invitations. He replied separately, giving individual attention to their ~very· problem. They corresponded in Sanskrit. Tibet was, for a time, on the obstinate course towards·
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a civil war. The Shamarpa through skillful pursuasion had reminded the rulers of the basic principles in Dharma, whereby saving many innocent lives. Before the Shamarpa went to Chubar where he was to be joined by the Karmapa, his time was fruitfully spent in Nepal, giving spiritual advice to the King, visiting the numerous holy places in the country and meeting many of the teachers of high esteem, who upon receiving the nectar of his instructions ( were moved to become his disciples. Chubar where they had chos_en for their final very. holy place indeed, sanctified meeting, was by the presence of both Milarepa and Gampopa. It was evident to both the Karmapa and the Shamarpa that the splendour that had been the 6th Shamarpa's life was fast drawing to a close. What little time left, was frugally employed in completing the passing on of the Kagyu teachings.
a
The Shamarpa left behind him many accomplished disciples of diverse nationalities and social backgrounds, the foremost of which were the 1Oth Karmapa, the 5th Tai-Situ Rinpoche and the 5th Gyaltsap Rinpoch~.
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The 7th Shamarpa Sharmar Yeshe Nyinpo
1631-1694
I
t was the expressed wish of the 10th Karma~a that the 6th Shamarpa was to take his next rebir:th by the Marchu River, in the eastern province of Kham. A wish expressed was to be a wish fulfilled. For in the propagation of Dharma, their wishes were, and as always, identical. At the time .of birth, the triumphant sound of 'gyal' was heard ringing through the air. At the age of four, the nomadic Rinpoche could scale the highest face of a cliff with the -greatest agility and perform other equally wonderous feats that no other nomadic child was ever expected to attempt. Outwardly a shepherd boy, that he was, in fact, the 7th .Shamarpa had never crossed the minds of his simple family. The Karmapa was aware that the Sharmapa had been born when he was in jangyiil, a neighbouring province in China; thence he proceeded, unattended and on foot, through Kham, to come to the Shamarpa. The Shamarpa.daily waited for him by the river, tending to his flock . of sheep. When the
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Karmapa finally arrived, his clothes bore witness to the hardship of·a long journey. The Shamarpa forded the river, in a· rush, to bow down before him. No joyful tale of a reunion was more poignantly told, than .in the simple gesture of a prostration. When permission was sought for, it was granted by his nomadic parents for the child-Rinpoche to leave home. Together the Karmapa and the Shamarpa left for Jangyul, where the 7th Shamarpa was enthroned in the name of Yeshe Nyinpo. And the Red Crown was returned to him with all the teachings and instructions of the Lineage. All this accomplished, they return~d to Tibet together~ When the 1Oth Karmapa passed away, the 7th Shamarpa, as his Representative and Head of the Kagyu School, recognised and enthroned the 11th Karmapa Yeshe Dorje. Having transmitted all the Lineage Teachings and Instructions entrusted -to him, he passed away.
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The S~h Shamarpa Palchen Chokyi Dondrup
1695-1732
T
he birth of the 8th Shamarpa tobk place in Yilmo, Nepal. On the night. he was born,· the house was in a suffusion of light so bright, it was as if it were in the day-time, and clearly visible even from without As an infant of unguarded innoc.ence, he would astonish his family with vivid tales of his past lives. The Karmapa had sent a letter of recognition ·with a party of monks, who were to invite and to see to his safe return· to Tibet. The King of Nepal had, meanwhile, ·asked th~ three year old Rinpoche to honour the capital city, Kathmandu, with His Presence, where he was to remain until he was seven years old, when the Karmapa renewed the request for his return. Finally a full escort of monks were able to take the Shamarpa ceremoniously to a jubilant Tibet. The 8th Shamarpa received the Lineage teachings and instructions from the 11th Karmapa before he passed away. He, in turn, recognised and enthroned
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Changchub Dorje as the 12th Karmapa and acted as his Root-guru, when it was tirt:1e to do so. He also recognised and enthroned the 8th Situ Rinpoche. Later the Shamarpa and the Karmapa together with Situ Rinpoche and Gyaltsap Rinpoche went on an- extended Dharma tour which covered vast areas of Tibet and its neighbouring countries. They all returned to Kham when it became .evident to the Karmapa and the Shamarpa that both their passings were immenant. They wrote prayers of supplication for their fol.lowers: the earnest invocations of an early _rebirth of their respective guru. These were in the custody of Situ Rinpoche, whom they had invited to remain in Kham, acting as The Head of the Kagyu Teachings. They both left for China. In China~ the Karmapa passed away on the day of the new moon; the following day, the Shamarpa passed away.
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The 9th Shamarpa Konchog Geway Yungnay
1733-1741
T
he 9th Incarnation of the Shamarpa was born in Paro, Bhutan and recognised by the 8th Situ Rinpoche. Such were the adverse karmic conditions at the time, that the ch ild-Rinpoche passed away at the age of eight.
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The 1Oth Shamarpa Mipam Chodrup Gyamtso 1742-1792
T
he 1Oth Shamarpa was a brother to the ·Penchen Lama of the Gelugpa Sect. His infant days were spent in the central province of Tsang. The child-Rinpoche, with bubbling candour and in. . nocence would tell many a tale of his past lives and also of events, happening within Tsurphu Monastery, much to the amusement and the astonishment of his parents. He was recognised and enthroned as the 1Oth Sham~rpa by the 13th Karmapa Dundul Dorje and by the 8th Situ Rinpoche, from both of whom he had received all the Instructions .of the Lineage. His education was, in. the best sense,. liberal, being under th.e broadening influence of many great lamas and scholars who belonged to other schools of thoughts. He travelled extensively, especially in Kham and within the areas of Derge and Nangshen, giving teachings and Empowerments to lamas and Tulkus· as well as to the lay population. In central Tibet, having visited many holy ·places to pray and to make
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offerings, he ~eturned ~o Tsurphu to see t~e Karmapa -his Guru among gurus. Some years later, it was at the time when Tibet was fatalistically divided, both politically and ecclesiastically. The 11th Dalai-Lama had passed away; the Regent with his sectarian followers, who were unable to see beyond the narrow interests of their monasteries, had ·stooped ·to the persecution of the Shamarpa and the seizing of his Red Crown. In collusion with the army, all the monasteries w·ere forcibly app~opriated and integrated into the Gelugpa School. Thereafter, there was to be, by law, no lama:answering to the name of The Shamarpa; the recognising an·d the enthroning of whom were to be most strictly forbidden. It was also forbidden of him to remain in his own country. The day was a day of deep sorrow for Tibet when the 1Oth Shamarpa left the country never to return. In face of such monumental inhumanity, the true spirit of generosity and patience in a bodhisattva shone. through in itS fullest magnificence. Th_e Shamarpa spent his remaining years in Nepal, diligently, in buddha activities and seeing to the spiritual needs of the people wherever they·arose.
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The 11th Shamarpa
T
he official line of succession of the Shamarpas, perforce, came to an abrupt halt.
The 11th Shamarpa was a. bodhisattva, in the guise of a physician lama, in northern Tibet. Medicine was his generosity. He treated the patients with his own compounds, never expecting a return; thus seeing to the physical well-being of the people as well as to their spiritual needs. Studying and meditating, his other buddha-activities, though varied, were unrecorded.
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The 12th Shamarpa Tugsay Jamyang Rinpoche
I
t was in the prediction of the 5th Shamarpa that the Karmapa and the Shamarpa, in their absolute purity of mind are spiritually inseparable; they are ·separable, however, in identity as two distinct manifestation~-- "Manifesting sometimes ~s father and son, sometimes as brother-like relatives." The prediction, in part, came true, when the Shamarpa as jamyang Rinpoche became the 15th Karmapa's son. jamyang Rinpoche led a retired but fruitful life. Since a bodhisattva by whatever name is still a bodhisattva, he, in the guise of a "yogi, taug~t and guided those who had the good fortune to know · him; and his blessings radiated beyond~ to all who were receptive of them. As one, who was fully enlightened, he left his foot-prints indelibly on a rock, as a gentle reminder ~hat some things in life are beyond human scrutiny.
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The 13th Shamarpa
I
t was a lamentable reflection on the adverse karmic conditions of the time, that the infantRinpoche Iived for a Iittle more than a year then passed away.
The 14th Shamarpa Mipam Chokyi Lodro
1952-
ust as the 5th Shamarpa had foretold, the 14th J _ Shamarpa manifested as the nephew of . the 16th Karmapa. In Tibetan poetical term, a nephew is· a brother-like relative. Long before the Shamarpa was born, there was a stir of anticipation in the monastic communities; for it was widely circulated that there was soon to be an auspicious birth in the Karmapa's family. From the Karmapa, Black Pills were sent to his sister-in-law, with which, was a special protective cord for the baby yet unborn. It was at a time, when no one was even aware that she was an expectant mother. At the age of six, the child Rinpoche saw some Yangpachen lamas at a distance coming towards Tsurphu Monastery. He was delighted, "They are from my monastery" he remarked.,. Indeed they .. '· were, for the Dechen Yangpachen Monastery was a Shamarpa monastery. This spontaneous out-_bu rst. of recognition had prompted ~is_ lamas to plead for a foriT,lal recognition of their Rinpoche, in readi-
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ness for. future enthronement. For political reasons, the Karmapa did not think it prudent .to do so. 1956. was the year of the pilgrimage to India, when most of ~he great Tibetan lamas. were invited by the Indian Mahabodhi Society. The Karmapa ~nd the Shamarpa, on their return, visited the Dechen Yangpachen Monastery; in the main temple of which, were the statues of all the previous Shamarpas. The child-~inpoche came up to them; from the first to the. tenth, he needed no prompting to identify them. Playfu»y he took their crowns to try. them on, saying: "These are my hats., He was only four years old, at the time. Another fuu~ years had passed. The political situation in. Tib~t, uncertain for sometime, further deteriorated. The 16th Gyalwa Karmapa with the eight year old Shamarpa left Tibet to settle in Sik~im. Finally when permission was sought, for the official recognition of the Kunzig Shamarpa, it was granted by H.H. the 14t_h Dalai-Lama. Th~ enthronement took place in 1964 at Rumtek Monastery, Sikkim. With the solemn occasion over, the Shamarpa remained in the monastery until 1979 for some very serious studies. He received all the instructions of the. Kagyu Lineage from the Karmapa. The traditional
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arts and sciences, the sutras and the tantras, he studied mainly under Trangu Rinpoche. He also took some teachings from Kalu Rinpoche. By any standard, those were very hard years for the Tibetan exiles. And for this student-Rinpoche, no special previleges, accorded to a great reincarnate, were expected; and none was given. Under very inclement conditions, and under the vigilant eyes of his gurus, the special qualities of a true mahayana teacher was brought to the fullest maturity. In 1979, his studies completed, he left for Nepal to take up residence as the Chief Representative of the Kagyu Teachings. In 1981, His Holiness the Gyalwa Karmapa passed away. Among his other monastic obi igations, the Shamarpa, undertook to complete his far reaching project of building a large institute of Buddhist studies in New Delhi. It was inaugurated in February 1990 by the President of India, Mr. Venkataraman. In accordance with the wishes of His Holiness the Gyalwa Karmapa that the Karmapa International Buddhist Institute is to serve as an establishment of higher learning to further universal wisdom and compassion, based on the correct study and translation of the great treatises of Buddhism - A wish expressed is to be a wish fulfilled- as always.
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As for the Shamarpa himself; he has in his vision, the revival of the true spi_rit of the Mahamudra; the energy and the essence of which have, been sadly dissipated through the gradual unmindfulness of preceding generations. He has been in the proc~ss of retracing its roots through the ages,, by collecting, revising and researching into the important works of many mahasiddhis, culminating in "The Treasures of Mahamudra" by the 7th Karmapa. His vision includes the setting up of a teaching centre with special emphasis on Mahamudra, that future genera-. tions may not be deprived of something, whjch is the very essence of Buddhism, and uniquely Kagyu in lineage. ,
In 1988, · H.H. the 1.4th Dalai-Lama called for ·a meeting with all the leading Tibetan lamas at Varanasi, India. It was to be the summoning of consorted effort among the leading lamas, towards ,..1 a better future for Tibetans. In the history of . . Tibet, lamas have long been the ruling class. An'y changes brought about, both temporarily and ecclisiastically fl. e. . have always been innovated by lamas.. This form of. social structure had given the country e~during stability and order; and unity too, to a certain extent. It was made possible only by the unswerving
a
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loyalty of the people to their spiritual leaders and unquestioning faith in their political judgements. However, in face of injustice, there was sometimes little redress; where there was discontent, the voices were too feeble and unorganized to be heard. It was left entirely to the benevolence and the practical sense of· the rulers to see to thefr every need. The responsibility must have, at times, been overwhelming. The Shamarpa saw the b(\sic weakness in / the infrastructure of the Tibetan society. Religion and politics are mutually stifling. The logical solution to it, would be the segregation of the two, with the religious leaders continue to see to the spiritual n'eeds of the people, leaving the running _of the state in the hands of !he social-minded lay men. The religio~s leaders thus far. responsible for the general wellbeing of the people, must now feel responsible to affect some fundamental and drastic changes, . ' adepting to the changing needs of the people, in accordance with changing times. The Kunzig Shamarpa is of the firm belief that a better ·fu.ture for the Tibetans, lies in the carrying out of these social and political restructurings. It was truiy a· test of moral ~ourage to give voice to these convictions before the gathering in Varanasi; to some of whom,
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the thought of relinquishing temporal power must have been as new as it was painful. It was as much an expression of courage as one of integrity, when the Kunzig Shamarpa stood by H.H. the Dalai Lama on his Five Point Proposal to the Chinese Government. Most Tibetans saw it as a shattering betrayal to have to give up national independence for a compromise. Feelings ran high. The Shamarpa, however, perceived it as a proposal substantially in the interests of Tibetans. If through a compromise, there was to be a workable solution to an impasse; then this compromise should have his fu II support. As the Red Crown Karmapa, he stood staunchly by the Dalai-Lama; and behind him were all the Kagyupa followers. Given time, most Tibetans were to see the wisdom of his thinking. From there, of course, it was up to the Chinese Government to respond or not. Since the history of a reincarnate is unending and it can never be fully told, may the narrator close this brief account with a fervent prayer for His Holiness, the Gyalwa Karmapa's immenant return. In the purity of our minds, may we all be in the blessings of both the Karmapa and the Shamarpa. Yeshe Dronma
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February 1992.
Enquiries:
C/O Mrs. Lee 3835, Fessenden Street N W Washington D. C. 20016 U.S.A. Fax No. 1-301-229-3767
AN APPENDIX
During the summer months of 1992, Europe was clamouring for clarifications. This appendix is, in a sense, a cla~ification from Shamar Rimpoche, ~ho upon arrival in july, was besieged with requests to shed some light on the recent chain of events. These events, mainly evolving around the identity of the new-found 17th Karmapa, strained ·all credulity and were a severe testing of faith for every Karma Kagyu follower. However, in our bewilderment, let us not see this clarification as a direct confrontation between high Rimpoches; instead let us, in the spirit of reconciliation, put the past behind us with some finality, that we may be in the right frame of mind for a fruitful future of peace, joy and good wishes fulfilled. After all, there· can be no confusion. Ultimately the one to. really confirm the i~entity of His Holiness the Gyalwa Karmapa is the Karmapa himself. Of this, Shamar Rimpoche has repeatedly reminded us. 57
On The XV lith Karmapa's Incarnation BY. Request The Kunzig Shamar Rinpoche in Tibetan For a European Audience Dhagpo Kagyu Ling 28th August, 1992
The Translator: In recent months, there is a great deal of controversy over the reincarnation of His Holiness the Gyalwa· Karmapa. Nov; that Shamar Rimpoche is here in Europ~ and we. are all gathered here, it is appropriate that we should take this opportunity to ask Rinpoc.he for some clarifications, as many of us have the need to know. Rinpoche said, briefly, the situation is like this: Earlier in the year, a child from eastern Tibet was recognised by Situ Rinpoche, . . as being the 17th rein,carnation of the Gyalwa Karmapa. He was located in accordance with the instructions in a letter which was said to ·have been in ~inpoche's possession for a number. of years. The letter has
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since been placed by Situ Rinpoche before the other Regent-Rinpoches. And the child, officially accepted by the Chinese Government is at present giving public audiences on the throne, at Tsurphu Monastery in Tibet. For Shamar Rinpoche himself, there is another source of ·information, concerning the reincarnation of the· Gyalwa Karmapa. A s~nior disciple, close to His Holiness has direct instructions. Whether these instructions were given verbally or were they writte_n, .Rinpoche cannot say. Neither can he say _specifically what these instructions are. For the time is yet to come for this trusted disciple to present the Karmapa in a manner that the 16th Karmapa had specified. He alone is privy to the information. The instructions are there and Rinpoche is constantly in touch with the disciple. But the auspicious moment is yet to come. We all have to wait. So there appears .to be two Karmap-as: There is the Karmapa, recognized by Situ Rinpoche, who is officially accepted. Also there is the Karmapa, who is yet to be r~cognize.d, as the time is not yet ripened. Shamar Rinpoche commented in English: "Whether it is official or not, one can hardly say ..
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The child is in Tibet; there, the Chinese government is the government. Recognition coming from the Chinese government made it official. Official or not, it is strictly dependent on the system of a country." The Translator continued: It has been many ·years since the· 16th Karmapa has passed away. All these years, the four RegentRinpoches (Situ Rinpoche, Gyaltsab Rinpoche, Kongtrul Rinpoche and Shamar Rinpoche himself), were solely responsible for finding his new incarnation. During all this time, no information, either implicit or explicit, has come to light, to facilitate the search. That'~here is a source of information carefully guarded by someone close to the Gyalwa Karmapa was never mentioned during any of th~ir meetings by Shamar Rinpoche, for the simple reason that he was not at liberty to do so. This trusted disciple of the Gyalwa Karmapa, himself bound to secrecy, has disclosed nothing to him other than the fact that these instructions exist. Time is of the essence. Until the time is ripened, nothing is to be told. So none of this known to Situ Rinpoche or to Gyaltsab Rinpoche.
was
"The Rinpoches could not have known," Shamar Rinpoche commented, "and it could be for this very
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reason tha~ this reincarnation of the Gyalwa was "appointed" the way he was."
Karm~pa
Situ Rinpoche has found this Tibetan child, as we all know. The news spread rapidly. Allegedly, a protection pouc_h was given to Situ Rinpoche by the Gyalwa Karmapa in 1980. For years he wore it without realizing that it was holding detailed in' formation in locating the new Karmapa. By chance, he made the discovery, which quickly led to a search. And the Karmapa was found. When he showed this letter to the Regent-Rinpoches, Shamar Rinpoche was skeptical of its authenticity. Neither the· signature nor the writing in the letter was holding up to closer scrutiny. Even to the untrained eye, His Holiness'es handwriting seemed somewhat different. There were doubts and Rinpoche had expressed these serious doubts. Shamar Rinpoche said he can understand how such a thing could have happened. For years, indications pointing to a new incarnation were no_t forth coming. A letter presented as having been left by His Holiness the Gyalwa Karmapa could well serve to strengthen the credibility of this Tibetan child. "This I could only assume", Rinpoche added, "but
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I strongly objected." The Translator continued: Rumtek Monastery in Sikkim, India, as we know, is the main seat of the Gyalwa Karmapa. On leaving Tibet in 1959, he had it established as his main seat other than Tsurphu Monastery. Through the years, up to the time in March 1992 when the Gyalwa Karmapa's alleged letter appeared, the· four RegentRinpoches were supposedly the only people to hold information about the incarnation of XVIIth Karmapa. No one in Rumtek monastery did, no one in the Rurntek Administration did. Not the General Secretar"y, not the Treasurer, not the Khenpo, not anyone on the administrative board was aware that a search for the reinc~rnation was in progress. No one knew about any letter discovered in a protection pouch. Everything was highly confidential. After the meeting on 19th March 1992, when the letter was presented and serious doubts were raised by Shamar Rinpoche - not openly but among the Rinpoches, Situ Rinpoche and Gyaltsab Rinpoche went directly to Daramsala for an audience with His Holiness the. Dalai Lama. His Holine~s was away in Brazil, South America, at the time. On reaching him by telepho~e, the two Rinpoches requested him to give his approval
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to the new-found Karmapa, presenting the request as a common plea from all four Rinpoches. His Holiness the Dalai Lama agreed to it verbally through the phone, which was then followed by a written confirmation later. In the month of june, when Sham~r Rinpoche was in Rumtek Monastery, it became apparent even to the unobservant, that there was a serious difference of opinion in the matter, between the Rinpoches. When it finally became known to Tulku Orgyen, he came from Nepal to mediat~. Tulku Orgyen is one of the principal Tibetan spiritual masters, a Nyingma teacher of Shamar Rinpoche; a·.-··senior teacher and advisor to the Monast~ry. He stressed the importance of peace and unity among Tibetans. His line of reasoning was that since the Dalai Lama has given his consent, Rinpoche should duly comply. Shamar Rinpoche felt. that his approval of the child could on.ly be given conditionally. He would now consider giving it, only because both the Dalai Lama and Situ Rinpoche h~d already done so. At the same time., he mad.e it known that he. personally would continue to follow the instructions given by the Gyalwa Karmapa's trusted disciple, because he firmly believed these are authentic instructions \
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from the Gyalwa Karmapa. So on the one hand, he agreed to what was going on; on the other, he would continue to pay attention to the instructions. Rinpoche commented: "I consented as I _opposed; in either case, the result would have been no different. My opposition would not have prevented anything. I consented because His Holiness the Dalai Lama, the head of the spiritual leaders of Tibet, had consented. The decision was made. With due respect to him, I concurred. I also follow the instructions of the Gyalwa Karmapa. It is my duty. As for·His Holiness the Gyalwa Karmapa himself, self-revelation is the distinctive quality in him. Whether I am objecting or. consenting, when the time comes, his unmistakable identity shall be revealed ·to us. In consenting, peace in the community was restored. I chose t~ consent, for this reason. At the same time, I also vehemently objected, for all Kagyu followers should know that, in all likelihood, this is but one of two Karmapas. If all attention were focusing on there being one, how is it possible for me to make you understand th~ truth, when the time comes? As you see, I remonstrated also for a good reason. Now everyone knows."
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The Translator continued: So until such time as when the instructions are to be fully revealed to us. Rinpoche intends to keep an open mind and wait. In july, Shamar Rinpoche came to Europe. It was here that for the first time, he saw .the two Daramsala pronouncements. The first one came into being, when Situ Rinpoche and Gyaltsab Rinpoche were at Daramsala and the Dalai Lama was in Rio. In this document, it was stated how in the name of ·all Kagyu Monasteries, the Dalai Lama was being requested to grant his approval on a child from eastern Tibet as being the reincarnation of the Gyalwa Karmapa. It was also stated that in deference to the wishes of the Regent Rinpoches and all the Kagyu followers that the Dalai Lama was prepared to give his approval. The second document did not materialize until afte~ all. three Regent-Rinpoches jointly declared their approval in a formal announcement. The first one was no more than an unofficial confirmation of a telephone conversation. In the second one, he· fully endorsed it, giving it the official seal of approval. All .this was news to Rinpoche. He was never at any
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time shown either of these papers. When in Rumtek, he was merely presented with the bare facts. Orgyen Tulku was emphatic that the Dalai Lama, not b~ing pressured or. influenced, had come to a final decision. His approval of the child from eastern Tibet was unequivocally given. The Dalai Lama has made. an important decision. Rinpoche was never given some of the most vital facts leading up to his decision; for instance, that the Dalai Lama was .being requested, that he was requested in the name of all the four RegentRinpocfies and all the Kagyu Monasteries. The Dalai Lama did not come to his decision based on his own findings. It was on the basis of a request that his approval was given, a11 approval that was not even official at a particularly critical time. "All this is· confusing," Rinpoche said, "but there is no need to be concerned about the future. In future, all will be clear. The one to really confirm the incarnation of the Karmapa is the Gyalwa Karmapa himself. When that happens, all is clear to us." The translator continued: It is Shamar Rinpoche's hope; it is his fervent wish that the incarnation of. the Gyalwa Karmapa in
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future will be completely free from political harassments, that he will not be forced into inextricable political situations and that he performs the Dharma without being hindered by similar p<;>litical happenings. Rinpoche himself is unwilling to be involved in politics. As a spiritual teacher; he feels, one has _spiritual responsibilities. It is improper for one to be thus involved. If he we.re a layperson, Rinpoche mused, he might find it challenging to be in politics. Playing the political games could be an intriguing occupation. But for one with spiritual responsibili.ties, that does not feel right. In politics, different means is to achieve different ends, often unscrupulously. For one with .spiritual responsibilities, that would not be the right thing to do. To put the trust and faith of a devoted follower in jeopardy for whatever reason, that woul~ not be right for a spiritual teacher to do. But in politics, that fs sometimes difficult to avoid. A politician with an ambition has his political goals. In order to attain his goals, lives are sometimes wrecked and people's feelings trampled on. For one with spiritual responsibilities that would not be the right things to do. A teach-er teaches people about Ka~ma, about cause and consequence. He teaches people to tell right from wrong; what t~
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do, what not to do. To be himself involved in the sordid business of politics, that could not hang well together. It is sincerely hoped that when the Karmapa comes, he will be the pure Dharma person, free from political pressures, to teach the Dharma totally unhampered by politics and politicians.
Rinpoche said: "I find the German people are, on the whole, more concerned with one particular aspect in the recent events. They want to know what lessons could,~ be drawn from the recent chain of events;involving the Tibetan high Rinpoches~ They are confused now. They want to know what the reality is. They have always believed that all the lamas and Rinpoches were highly enlightened. With all the controversies that are . raging around them now, in what way are they different from us? They could not help but . wonder. They want to know from now on how best to follow the lamas. I can understand their confusion, Rinpoche said, they need true information and they want to share the information with all the interested people in the western world, so that they can judge for themselves what is right and what is wrong. They need all the information that we can provide; and we intend to provide it, within reason. With the in-
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formation, you may do as you please. The choice is .yours. You may form your own obse~ations~ I shall not ask you to cover up the blemishes. All I am asking is let the tru.th be told, as you see it. The time has passed for distortions, fabrications and misrepresentations. I have always had a high regard for the precision of words. When I sometimes participate in translations from Tibetan into English or some other languages, I am careful to avoid ambiguities and exaggerations. When the facts are there, the conclusions you are drawing are your own. If you want to say, "Tibetan lamas are terrible", the choice is yours. Or if you want to say "Well_, some are good", the choice is still yours. It does not concern me. But one must always tell the truth. I am not bias and I urge you not to be bias. I do. not ex~ggerate and I urge you not exaggerate. Please, all you. Europeans, take the middle-way and tell the truth .. It has been nearly eleven years since I was committed to give encouragement to the western. people to follow the Dharma; a!so, I am committed as representing a great spiritual leader, His Holiness the Gyalwa Karmapa, in encouraging you on to ever greater perseverance. Western people sh<:?uld not learn Tibetan political skills; western people should
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learn the Dharma. 1 remember there was a time when someone was exerting a great deal of pressure on me over the Tibetan freedom . movement. I said to him: Thank you very much for your support for freedom. In my judgement, your concern does not come from a true understanding of the situation. You are only seeing it as being an obligation to the Tibetan people now that you are following the Dharma. That is wrong. If your cot:Jcern were arising out of compassionthrough understanding, that would be most commendable. Seeing it only as duty-bound, that is not right at all. Supposing you were a Kagyupa in England and you are British. I believe a Kagyupa in England is a Britis~ Kagyupa, not a Tibetan Kagyupa. Likewise, a kagyupa in Germany is a German Kagyupa. You should learn the Dharma. You should follow the Dharma. You could also give support to a Tibetan cause in all sincerity, after having made a careful study into a profoundly complex situation." Rinpoche concluded: This is what I want you· all to know. What we are going through right now is, I believe, due to some obstacles for the spiritual" leaders in Dharma. The
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result will not be bad. In the end, all is well. Thank you.
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All copyright reserved Also a Dorje and Bell Publication: "From The Rtches of The Buddhist Mind" '~ Glimpse Into The Buddhist Mind" by Yeshe Dronma U.S.© TX2-601-768.
