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By: Karma Rigzin
On 5th November 1981, His Holiness the 16th Gyalwa Karmapa passed away. No one could have anticipated the controversy that would ensue in the coming decades. The recognition of his reincarnation, the 17th Karmapa, has since become one of the most controversial topics to rock the Tibetan community and thanks to the meddling of the Tibetan government, it remains an issue that drives a wedge between practitioners of the Karma Kagyu tradition.
At the heart of the controversy are the four Regents of the Karma Kagyu lineage – His Eminence Shamar Rinpoche, Tai Situ Rinpoche, Jamgon Kongtrul Rinpoche and Goshir Gyaltsab Rinpoche – as well as the three Karmapa candidates, each with their own claim to the throne. They are:
Karmapa Claimant #1: Dawa Sangpo Dorje
Dawa Sangpo Dorje was born on 30th May 1977 in Mangan, North Sikkim, leading to his colloquial name ‘the Sikkimese Karmapa’. At 41 years old, he is the oldest claimant to the 17th Karmapa’s throne and the first to be recognized.
Born into a very poor family, Dawa Sangpo Dorje had always felt out of place. As a child he would make proclamations of owning Rumtek Monastery, which is the Indian seat of the Karmapas.
Lachung Rinpoche first examined Dawa Sangpo Dorje at around five or six years old. He told Dawa Sangpo Dorje’s father to bring the child to Rumtek Monastery without telling him where they were going, in order to test the child. While at Rumtek, the child recognized the monastery despite his parents telling him that it was another monastery.
Around 1983, Dawa Sangpo Dorje was eventually brought before Jamgon Kongtrul Rinpoche, one of the four Regents of the Karma Kagyu tradition. The young boy was able to point out the 16th Karmapa’s sleeping quarters without hesitation. Later, he was asked to select the personal belongings of the 16th Karmapa. Shown six items, he was able to select four of them correctly. Jamgon Kongtrul Rinpoche then asked the parents to return in a few months as he was busy with pujas for the 16th Karmapa, and he also had to confer with the other three Regents. He adviced that Dawa Sangpo Dorje would need to be enrolled into the traditional course of Buddhist studies, and that the boy should be brought to him at Rumtek later on. However, Dawa Sangpo Dorje’s parents failed to do so.
Around 1989, the child was taken by some elderly Tibetans to study at Sakya Monastery in Darjeeling. Dawa Sangpo Dorje recalls that he was at a monastery in Lumbini, Nepal in 1992 when he heard about the demise of Jamgon Kongtrul Rinpoche in a tragic car accident at Siliguri, Bengal in India. Since Kongtrul Rinpoche was the only one who knew about his recognition, the recognition process for Dawa Sangpo Dorje did not proceed thereafter. Till that year, he was the only claimant to the throne of the Karmapas.
Karmapa Claimant #2: Trinley Thaye Dorje
The second claimant to the 17th Karmapa’s throne, Trinley Thaye Dorje, was born on 6th May 1983 in Lhasa, Tibet. He is the son of the 3rd Mipham Rinpoche of Junyung Monastery, an important incarnate lama of the Nyingma school and his mother is Dechen Wangmo, the daughter of a noble family that descends from King Gesar of Ling. At one and a half years old, the boy is said to have started telling people that he was the Karmapa.
In 1988, His Eminence Shamar Rinpoche secretly travelled to Lhasa to investigate whether Thaye Dorje was the reincarnation of the Karmapa, due to a prophetic dream of the boy by Sakya Chogye Trichen Rinpoche. In March 1994, Thaye Dorje along with his family escaped from Tibet to India via Nepal. Later that same year, Shamar Rinpoche formally recognized and enthroned Thaye Dorje as the 17th Gyalwa Karmapa at the Karmapa International Buddhist Institute in New Delhi, India amidst turmoil.
After his enthronement, Thaye Dorje embarked on his traditional monastic training, receiving teachings and transmissions in Buddhist philosophy and practice. His teachers included the 14th Shamar Rinpoche, Professor Sempa Dorje and Khenpo Chödrak Tenphel. Consequently, in December 2003, Shamar Rinpoche enthroned Thaye Dorje as Vidhyadhara (Knowledge Holder) at the Karmapa International Buddhist Institute, thus formally establishing him as a lineage master.
Complementing his traditional Buddhist studies, Thaye Dorje also received a modern education from English and Australian tutors. From Professor Harrison Pemberton of Washington and Lee University (USA), he received an intensive introduction into Western philosophy. He currently resides in Kalimpong, India where he continues the traditional education required for a holder of the Karmapa title.
On 17th May 2006, the Karmapa Charitable Trust officially appointed Thaye Dorje as the heir to the 16th Karmapa’s estate. Since the Trust is the legal and administrative guardian of the estate, Thaye Dorje can legally reside in Rumtek Monastery in Sikkim. However, the resident monks currently in physical control of Rumtek Monastery oppose Thaye Dorje as they support the 3rd Karmapa claimant, Ogyen Trinley. Since legal proceedings between supporters of the two claimants have not reached a final conclusion, Thaye Dorje’s residence remains in Kalimpong for the time being.
On 25th March 2017, Thaye Dorje returned his monastic vows and married Sangyumla Rinchen Yangzom and, as of May 2018, the couple are expecting a child.
Karmapa Claimant #3: Ogyen Trinley Dorje
Ogyen Trinley Dorje, who is the 3rd Karmapa claimant, was born on 26th June 1985 to primarily nomadic parents in Lhatok Township, Chamdo County in the Tibet Autonomous Region of China. Given the birth name Apo Gaga, it is said that early on in his childhood, he announced to family members that he was the Karmapa.
When he was seven years old, he was identified and recognized as the 17th Karmapa by a search party led by Tai Situ Rinpoche. Tai Situ Rinpoche claimed to be following instructions that supposedly had been left to him by the previous Karmapa, in a prophetic letter that had been hidden in a ghau amulet box.
Ogyen Trinley was formally enthroned at Tsurphu Monastery, the monastic seat of the Karmapas in Tibet. Recognition also came from His Holiness the 14th Dalai Lama and the Chinese government, via an official sanction from the State Council of the People’s Republic of China which declared him to be “a living Buddha”.
This was the first time China’s Communist government officially confirmed a tulku. Just a year later, at the United Nations Human Rights Conference in Vienna, the Chinese government announced that they planned for Ogyen Trinley to undergo his monastic training in Tsurphu Monastery, to prepare him for his future role as the successor of the Dalai Lama.
However, at the age of 14, Ogyen Trinley escaped to India via Nepal and on 5th January 2000, he finally arrived at the Tibetan exiled leadership’s headquarters in Dharamsala, North India. Ogyen Trinley said that he left China because he was unable to obtain the teachings he needed to complete his studies and to realize his full spiritual authority and potential. Today, he primarily resides at Gyuto Monastery in Sidhbari, near Dharamsala.
The Karmapa and His Regents
The Kagyu tradition, literally “Oral Lineage”, is regarded as one of the main schools of Tibetan Buddhism. Founded by Marpa, Milarepa and Gampopa, known as “Mar-Mi-Dag Sum“, the central teaching of the Kagyu tradition is the doctrine of Mahamudra or “the Great Seal”. Over the years however, due to the proliferation of the teachings down the line of a number of important teachers, the early Kagyu tradition eventually gave rise to a number of independent sub-sects.
The principal Kagyu lineages that exist today as organized schools are the Drikung Kagyu, Drukpa Kagyu and Karma Kagyu sub-sects, amongst others. Each school has its own head. In the case of the Karma Kagyus for example, their school was founded by one of Gampopa’s main disciples Dusum Khyenpa, the 1st Karmapa Lama (1110–1193). Hence, the head of the Karma Kagyu school today is the Karmapa.
Within the Karma Kagyu tradition, the spiritual authority of the Karmapa is supported by the Four Karma Kagyu Regents. The first and senior-most regent is the Shamarpa, whose previous lives were responsible for the recognition and training of most of the Karmapa incarnations..Thus, the Shamarpa is traditionally charged with searching for and recognizing the Karmapa’s incarnations.
Next in rank is the Tai Situpa and while his incarnation line has been responsible for recognizing some previous incarnations of the Karmapa, especially when the Shamarpa was not available, he is not the main lama traditionally entrusted with this responsibility. Then, next in rank are Jamgon Kongtrul Rinpoche and Goshi Gyaltsab Rinpoche as the third and fourth regents respectively.
Recognizing the Karmapas
The Karmapa line of incarnations is unique in that the Karmapas are known to be self-identifying. Before a Karmapa passes away, he will compose prophetic letters that reveal the identity and location of his next incarnation, as well as the parents’ names. These letters are hidden and only revealed when the Karma Kagyu regents assemble a task force to search for the new incarnation. The letters are then opened in the presence of all four regents. Therefore, when Tai Situpa claimed that he was in possession of the 16th Karmapa’s prophetic letter, it attracted the attention of the Shamarpa, who requested to examine the letter and have it tested to verify its authenticity.
However, Tai Situpa refused and the letter was never shown to the Shamarpa nor was it ever tested. And despite the fact he has never been singularly responsible for identifying the Karmapa’s incarnations, Tai Situpa nevertheless used this unauthenticated letter as the basis to recognize his own claimant, Ogyen Trinley Dorje, for the 17th Karmapa’s throne.
Meanwhile, based on his own sources, the Shamarpa recognized his own claimant, Trinley Thaye Dorje, for the 17th Karmapa’s throne.
This two-way situation has been further complicated by the existence of a third claimant, Dawa Sangpo Dorje, who was recognized by Jamgon Kongtrul Rinpoche. However, since Jamgon Kongtrul Rinpoche passed away before Dawa Sangpo Dorje could be formally recognized, he has not received much support for his claim to be the 17th Karmapa.
The Meddling of the Tibetan Government in Exile
The existence of multiple Karmapa claimants was always going to cause divisions within the Karma Kagyu community, but things escalated after the involvement of His Holiness the 14th Dalai Lama. Throughout history, the Dalai Lamas (who are Gelug) have never been involved in the recognition process of the Karmapas. It has always been a matter left to the Karma Kagyus, who identify and enthrone their own lineage head without input from or the participation of the Dalai Lama.
Once in exile, and with three claimants to the throne, things came to a head when the Dalai Lama gave his endorsement to one of the candidates. It was the politically-minded Tai Situpa who got the Dalai Lama to endorse his candidate, Ogyen Trinley Dorje, although theoretically the endorsement should not matter and traditionally, it never has. However, the endorsement swung popular opinion in the Tibetan exile community in favor of Ogyen Trinley Dorje.
After all, to most people unaware of the details of the Karmapa recognition process, whomever the Dalai Lama endorses must be the correct one, mustn’t it?
And so, the Dalai Lama’s endorsement became extremely problematic because it emboldened Tai Situpa’s supporters to become vocal in favor of their claimant, and violent against Shamar Rinpoche and his candidate Thaye Dorje. When Shamar Rinpoche approached the Dalai Lama to withdraw his endorsement, hoping that it would abate the violence stemming from Tai Situpa’s followers, the Dalai Lama claimed he could not retract his endorsement because it had already been given.
As a result, during Trinley Thaye Dorje’s enthronement, a group of monks stormed Rumtek Monastery. Throwing rocks and bricks, their aim was to disrupt the ceremony and oust monks who were supportive of the Shamarpa and Thaye Dorje.
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In the end, the police had to be called in to quell the violence. This violence took place despite the fact the legal guardians of the Karmapa’s trust had declared Thaye Dorje as their heir and he had every legal right to be on the premises.
In response to this incident, the Shamarpa alerted the Indian authorities to the fact Tai Situpa had organized a riot against Rumtek. With his strong ties to the Indian government, the Shamarpa managed to get Tai Situpa barred from entering India for five years.
The only reason why Tai Situpa was able to instigate so much conflict is because he received the backing and endorsement of the Dalai Lama. In the Tibetan community, it is common knowledge that once a person receives the Dalai Lama’s support, everything they do is somehow approved. No matter how intolerable they become, or how divisive, violent or vulgar, because the Dalai Lama said they are okay, all of their actions become okay.
That is why Tai Situpa did not fear any repercussions for organizing the riot, because the Dalai Lama supports his candidate. That is why the anti-Dorje Shugden community do not fear any repercussions for the segregation, violence and vulgarities that they direct at Shugden practitioners, because the Dalai Lama encourages their anti-Shugden view. That is why Jonangpas have to go on hunger strike to win equal representation in the Tibetan parliament, because they have not won the Dalai Lama’s support and therefore have to fight in this manner.
Thus, in this way, the interference of the Tibetan leadership has led the Karma Kagyu world to become polarized between the two claimants to the Karmapa’s throne. Trapped in a tit-for-tat battle spanning decades, the Karma Kagyu school to this day is unable to resolve the opposing claims to the Karmapa’s throne. Tai Situpa exploited the Dalai Lama’s rank and popularity to lend credibility to his candidate, regardless of the fact the Dalai Lama is an outsider with no spiritual authority in Karma Kagyu matters.
There is no historical precedence of any Dalai Lama being involved in the recognition and enthronement of Karmapas, but this has not stopped the 14th Dalai Lama’s involvement. So it has actually reinforced the division within the Karma Kagyu school. The Dalai Lama and the Tibetan leadership promotes and invites Ogyen Trinley, and appears in photos and at events with him, all the while ignoring the other two claimants. This behavior sends a clear message for everyone to see who the Dalai Lama approves of and who he does not, and therefore who they should support.
The Real Reason the CTA is Dividing the Karma Kagyus
Perhaps the in-fighting within the Karma Kagyu school is actually desirable for the Tibetan leadership as it creates a diversion from the real problems plaguing Tibetan society – because everyone is fighting over who the ‘right’ Karmapa is, they are too distracted to question the Tibetan leadership over their many scandals and their failure to progress in any of their political goals.
Or perhaps the in-fighting is designed to ensure that the Dalai Lama remains unchallenged in his position and popularity, and that no other spiritual leader has a fanbase that can rival that of the Dalai Lama’s. With three claimants to the throne, each vying to wrest control of the Karma Kagyu lineage, there will be no one single Karmapa who can harness the support of the millions of Karma Kagyu practitioners worldwide, a possibility that the Tibetan leadership might find threatening to the Dalai Lama’s status.
After all, this is a story in which the Dalai Lama’s name appears far more than it should. Why is one of Tibet’s highest authorities consistently interfering in the religious affairs of another sect?
But could anyone have predicted that one of Tibet’s greatest treasures, the Karma Kagyu lineage, would one day find itself at this impasse? It was the 5th Karmapa Deshin Shegpa himself who saw this coming. Famous for a series of prophecies concerning his own future lives, the 5th Karmapa wrote,
“In the successive line of Karmapas, during the latter part of the 16th Karmapa’s life, and at the beginning of the 17th, the emanation of one who has broken Vajrayana vows, a lama who has the name of “Natha” will appear at this seat of Karma Gon.
By the effect and power of that wrong wish, the Karma Kagyu Lineage/Doctrine (will be) nearly destroyed at that time.
At that time, someone who has made wishes in the past, an emanation of Guru Padmasambhava’s mind/heart will appear from the west.
He has a circular line of moles on his chest and a wrathful temperament.
From his mouth come wrathful words, or the mantra of the wrathful deities.
He has a dark complexion and two eyes bulging, or prominently shaped.
That one (he) will defeat the emanation of the one who has violated the Vajrayana vows.
Through that person, the region of Tibet will be protected for some time, during which there will be some happiness like having a glimpse of the sun.”
Source: The Karmapa Prophecies by Sylvia Wong
This is understood to mean that the Karmapa’s 17th incarnation would have tremendous obstacles but this would eventually come to pass, and the incarnation would later emerge as the most powerful and beneficial Karmapa in spreading the Dharma far and wide. The 5th Karmapa’s predictions, however, ended with the 17th Karmapa, an indication that this current incarnation will be the last to bear the Karmapa name.
Predictions notwithstanding, was it really necessary for the Tibetan leadership to get involved and cause so much strife and division over the last two decades? Given the Dalai Lama’s recent comments about the Panchen Lama, it is possible that all three claimants may be genuine emanations of the Karmapa but the fact remains that it was never within the Tibetan leadership’s purview to interfere in the matter. And now that they have caused the damage, they continue to remain silent and do nothing to resolve it, choosing instead to add fuel to the fire and to watch the damaging results of their actions unfold.
It would be in the Tibetan leadership’s best interests to resolve the Karmapa situation, given that they can currently count the number of supporters they have on one hand. The Dalai Lama’s recent announcement regarding the Panchen Lama is one possible method; perhaps the Tibetan leadership might like to apply the same statement to the Karmapa claimants, and the Dalai Lama can start inviting them to his events and appearing in photos with them too. It is an idea that would certainly win whole swathes of Karma Kagyu practitioners back onto the Tibetan leadership’s side.
Regardless of whatever method the Tibetan leadership chooses, one thing is clear – at a time when vast changes are taking place in the world’s geopolitical landscape and the Tibetan leadership’s friends are in short supply, they are going to need all the supporters they can get.
Karmapa claimant seeks Ogyen Trinley tests
Pema Tashi
October 2, 2018
A Plot to Murder the Dalai Lama
Deputy Chief Minister of Karnataka, South India, says there is a plot to murder the Tibetan spiritual leader, the Dalai Lama.
Link to the original video: https://www.indiatoday.in/india/video/fight-for-separate-lingayat-religion-karnataka-deputy-cm-alleges-murderous-plot-against-dalai-lama-more-1353993-2018-10-02
http://video.dorjeshugden.com/comment-videos/comment-1538514480.mp4
Namdrol
October 2, 2018
A plot to murder the Dalai Lama by a Jamaat-ul-Mujahideen Bangladesh (JMB) terrorist named Kausar was recently uncovered. Kausar planned to cause the Dalai Lama’s demise and blow up Buddhist temples in the Indian State of Karnataka as revenge for the attacks on Rohingya Muslims by some Buddhists in Myanmar.
Although Kausar’s plans are appalling and cannot be justified, it is a reminder that the Dalai Lama as a well-known Buddhist personality has a moral obligation to discourage religious persecution in any form. This even includes the discrimination experienced by Dorje Shugden practitioners.
Ngawang Jigme
October 2, 2018
The fact that rangzen activists aim for the goal of Tibetan independence is at odds with the Dalai Lama’s goal for Tibet’s autonomy. This is nothing new but it is an undeniable fact that the Dalai Lama is the most recognisable Tibetan face and representative for the Tibetan Cause. However, for years now there has been a deficit of trust between China and the Dalai Lama, which leaves the future of Tibetan refugees in limbo.
Recently, the Dalai Lama tried to take conciliatory steps towards China by acknowledging that development in the Tibet Autonomous Region is beneficial and expressed his desire to return to China. He even said he wants to go on pilgrimage to Mount Wutai, China’s most famous Buddhist site. The fact that the Rangzen people are still protesting against China however shows their true colour. They are against the Dalai Lama and want to make sure that his efforts to help Tibetans are unsuccessful.
Tashi Wangdi
October 4, 2018
Sex Predator in a Monk’s Robes?
In USA, Shambhala’s head Sakyong Mipham with his huge ceremonial hat, blue and gold brocades on a high throne. So much pomp and ceremony and underneath it all was a monster… a sexual predator in religious robes exploiting women and people. Such a disgusting shame. Sakyong should be barred from any activities in the future and go for counselling. He needs it badly. His father was Chogyam Trungpa who did the same thing to women and included drugs and orgies in the 70′s. Dalai Lama supports Sakyong Mipham as sizeable donations were given to the Dalai Lama’s office. Shame. We all thought Dalai Lama was clairvoyant and can see the hearts of sentient beings? Sakyong Mipham wears monk robes, shaves his head but has a wife and kids. Why keep wearing monk robes? He is wearing monk robes to look authentic as he is not authentic. Easier to swindle and fool people. Ontop of wearing robes, shaved head masquerading as a monk, has a wife and kids, he further attacks other women sexually. What kind of spiritual leader is this? Disgusting.
ashrao
November 1, 2018
China and India are becoming closer and in a recent meeting have agreed on some points. One of these points is that the Dalai Lama will not be allowed to carry out any more political activities against China on Indian soil. Being a spiritual leader, why is he so political anyway? The Indian leaders are slowly silencing the Dalai Lama and the Tibetans in India. The Dalai Lama and his Tibetan government in-exile regime had better make friends with China already. They should either go back to Tibet/China or become Indian citizens and remain silent.
Potter
November 8, 2018
A powerful article, a must-read! Makes people wonder, why are they so biased against China when all the other countries are doing exactly what China is doing but behind the facade of ‘democracy’? 👎
Dawa Tsering
November 25, 2018
“The bottom line is its not about whether anyone trusts or likes China but whether China can help these countries advance their own respective national interests. And the answer is yes. Correspondingly the question is whether any country can afford not to access China’s vast consumer market moving into the future. Not doing business is bad for local economies and no one will elect or re-elect a government that presides over a failing economy.”~NY Times
Thupten Lungrik
November 25, 2018
Everyone is expecting a communist China to fail. But in fact China is getting stronger and bigger and more powerful. China proves communism can work to the chagrin of ‘democratic’ countries such as the US who is jealous and threatened of their own status quo. China will continue to grow according to the New York Times.
Jampa Samten
November 27, 2018
India and China now pushing ahead with resolution of their border disputes. It looks like India is finally ready to officially drop the Tibet card.
Excerpt:
“India and China will have “early harvest” talks on their vexed border dispute as many agreements have been reached by both sides since their top leaders met in Wuhan, Beijing said on Monday”.
Sino-Indian ‘early harvest’ spells scorched earth for Tibetan dreams.
Too bad for Tibetans in India. Too bad for Tibetan leadership. Their karma coming back soon for all the harms they have done.
Sonam Wangdue
December 2, 2018
Dear Lobsang Sangye and Tibetan Govt in exile in Dharamsala,
How come after 60 years you are still not at the G20 meetings? How come you cannot get your country back? How come the world economies and power are shifting towards the East which is China? How come you cannot get Tibetan autonomy, or freedom or any leeway with China? How come your negotiations with China is a failure and you produced nothing?
You run around begging for FREE MONEY from Europe, Australia, Japan, Canada, Taiwan and US for 60 years now but no one in your refugee community has made it big or successful? Where did all the money go? In your pockets? How come all your Tibetans from India/Nepal are going back to Tibet or leaving to the west. How come your schools in India are empty? How come Dharamsala is emptying out?
How come you are getting weaker and more world governments are ignoring you? How come more are paying attention to China? Less governments are willing to pay attention to you and the Tibet cause? Where is all your rangzen groups? How come they are not effective? Maybe they are disillusioned with your corruption, lies and underhanded tactics and human rights abuses using religion to divide your own people?
What happened to you? Why are you and your community your Tibetan ‘parliament’ such losers and failures? How come you cannot achieve anything?
Are you going to continue to beg for more FREE MONEY to fund your trips, houses, children’s education, vacations, five star hotels, nice brocade chubas, expensive accessories, and properties. You know the ordinary Tibetan in India has gotten nothing in financial help of the hundreds of millions in aid for that last 60 years you Tibetan exiled government pocketed. Is that why your Tibetan people in India and Nepal are all leaving to back to Tibet and the west? You failed?
Your policies and work are not effective.
Too bad.
Thaimonk
December 3, 2018
TIBETANS SHOULD NOT HAVE MONKS AS LEADERS, THAT IS A BIG MISTAKE
Note what Namdol Lhagyari said is progressive and unlike the usual Tibetan rhetoric:
“The problem I see right now is how reliant we are on one individual,” Namdol Lhagyari, 32, the youngest member of Tibet’s exile parliament, said. “I understand that every freedom movement requires one role model, one leader, who would push everyone in the right direction, bring everyone to one goal. But he has reached an age where we will have to prepare ourselves for a post-Dalai Lama.”
Source: https://themediaproject.org/news/2018/12/3/as-the-dalai-lama-ages-tibetan-exiles-turn-to-secular-unity-over-sacred
👎
These are important points to remember:
1. Tibetan lamas and monks SHOULD not enter politics. They should not hold positions of power, leadership and political roles. It will demean the Dharma. They are not trained, nor qualified nor have the credentials to be in government. They also do much damage to religion as people start to respect them less. The lines between respecting them as spiritual beings (sangha) and speaking against them when they are in government and make wrong decisions become blurred.
2. Monks and nuns should not get involved with the running of the country but should stick to education. Giving good education to the public about ethics, morality and in some cases Buddhism. No one wants to see a political monk or nun. Because it contradicts the very reason they renounced the worldly life in order to enter a life of contemplation, learning, meditation and gaining enlightenment.
3. Look at other countries where Buddhism is strong where sangha is sangha and never get involved with government or being public officials. In Thailand, Cambodia, Laos, Burma, Sri Lanka etc where there are tens of thousands of sangha, you don’t see them in the government at all. Local or national governments both do not have sangha. Even in Christian countries you don’t see priests in government. That is Tibet’s big mistake to place monks/high lamas in so many government positions and as public officials. Very dangerous for the country as it has proven with Tibet and Tibetans.
4. Monks, nuns and high lamas should do dharma practice, produce books, videos, give teachings, guide the public, do funerals, blessings, be a nurturer, study dharma, build real temples, keep existing temples spiritual, animal shelters, environmentalists, be mediators, help with orphanages, shelters, the poor, half way houses, poor houses, and basically all sorts of charities that benefit the mind and body of sentient beings that is NOT GOVERNMENT BASED. If sangha gives good education, they can produce kind and good leaders to run the country.
Tibetans should never never never allow Sangha (monks, nuns and spiritual personages) to be involved with government, politics and rule of law because it ends up in disaster. That is how Tibet lost it’s country and will never get it back. There are too many monks in the Tibetan Parliament and as leaders remember Samdhong Rinpoche as the prime minister of exiles. That was very bad. The King of Tibet currently is a monk. How does that look? Very political.
Tibet made that huge mistake and Tibet will never recover from it.
Forum: http://www.dorjeshugden.com/forum/index.php?topic=6226.0
Thaimonk
December 5, 2018
Differences between Dalai Lama and CTA president put Tibetan politics in a tailspin
By Rajeev Sharma, November 27, 2018 SouthasianMonitor.com
Tibetan politics is in a tailspin as there are signs of serious differences between the 14th Dalai Lama, unquestionably the supreme and undisputed leader of the Tibetans, and Lobsang Sangay, president of the Central Tibetan Administration (CTA).
The immediate provocation is the unceremonious cancellation of the 13th Religious Conference of the Schools of Tibetan Buddhism and Bon Tradition, which was scheduled between November 29 and December 1 year in Dharamshala. Insiders have revealed that the conference was cancelled by Lobsang without consulting the Dalai Lama.
Even more intriguing is the timing of the move. Knowledgeable sources in the Tibetan establishment in India disclosed that Lobsang made the move while the Dalai Lama was travelling back from Japan, knowing that he wouldn’t be able to do anything to stop it.
Tibetan politics is turning out to be a cloak-and-dagger mystery. According to sources, Lobsang waited until the Dalai Lama was on his way to the airport before ordering the Department of Religion and Culture to cancel the event. Interestingly, the cancellation of the conference is available by way of an announcement in English on the CTA website.
The CTA’s Department of Religion and Culture announced that owing to the sudden demise of the supreme head of the Nyingma tradition, Kathok Getse Rinpoche, who passed away this week in Nepal and in respecting the sentiments of the followers of Nyingma tradition, the 13th Religious Conference of the Schools of Tibetan Buddhism and Bon Tradition was being indefinitely postponed.
The department cited that many lamas and representatives of the Nyingma tradition were unable to participate because of Rinpoche’s passing away.
On November 22, the CTA organised a prayer service to mourn the demise of Rinpoche, the 7th supreme head of the Nyingma school of Tibetan Buddhism. Rinpoche passed away following an accident on November 19 in Pharping, Nepal. He was 64.
Sources say the Dalai Lama is furious with Lobsang Sangay for trying to take credit for his negotiations with China about returning to Tibet.
Sangay claimed that the Dalai Lama has failed for 60 years in negotiations with China, but he has the power and ability to succeed. This is also an indication of how weak the Dalai Lama’s current position is. Sangay knows that the Dalai Lama has been negotiating with China about returning and he’s trying to position himself to take credit for it. Had this happened a few years ago the Dalai Lama would have had him removed, but since his cancer has become terminal, Sangay has been consolidating his position among the exiled community. He controls the press department of the Tibetan government-in-exile and has done so since he ousted Dicki Chhoyang.
For the record, the head of the department, which cancelled the conference, was appointed by Sangay.
By the time the Dalai Lama returned to India the event was cancelled and announcements were issued to the media while he was still in the flight, which would have prevented a confirmation with the Tibetan leader and nothing could have been done to stop it. The reason given for the cancellation was the death of a senior monk.
Sources said that the real reason for the CTA president to keep the Dalai Lama in the dark was because the latter would decide again whether to back the Karmapa as his successor. The Karmapa issue has been a major reason of discord between the Dalai Lama and the CTA president. Sources spoke about a telephonic conversation between the Dalai Lama and Sangay in this regard on November 22 when the former was in Japan.
During this conversation, furious arguments broke out between the two. The Dalai Lama is said to have “shouted” at Sangay, saying that the Karmapa wouldn’t be chosen and that he wouldn’t be dictated terms by anyone. In this conversation, the Dalai Lama used some expletives in Tibetan language which he did not expect Sangay to understand as the CTA president doesn’t know the language. However, a Lobsang aide is said to have translated what the Dalai Lama said.
This marks the most significant power play ever between the different factions within the Tibetan exile leadership. In other words, it’s now an all-out battle between the Dalai Lama and Lobsang Sangay over the future of the exile community, which may worsen in the days to come.
(The writer is a columnist and strategic analyst who tweets @Kishkindha)
Source: http://southasianmonitor.com/2018/11/27/differences-between-dalai-lama-and-cta-president-put-tibetan-politics-in-a-tailspin/
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This interesting article has much food for thought:
1. Dalai Lama is angry and shouting expletives as Lobsang Sangay. Everyone knows the Dalai Lama is in full control. He claims he’s retired from politics but this is just to say what the west wants to hear so he can continue getting funding. It looks good to the west that he voluntarily gave up power and this makes him look progressive. But the Dalai Lama controls everything from behind and if you don’t agree with his decisions, he will be furious. Every Tibetan knows this well.
2. Interesting the article mentions Dalai Lama’s cancer is terminal. Everyone knew this but the Dalai Lama tries to cover this point up. Why? Who knows? What is the problem if people knows he has cancer. Tibetan govt tries to play it down.
3. Dalai Lama is angry as his successor will only be on his terms and no one else may dictate to him the terms as Lobsang Sangay tried to do so since it is not a democracy in practice. As all Tibetans know, the Dalai Lama is the Lama-King and he has full power and no one may contradict him. The face he shows the west (soft, friendly, diplomatic, easy-going, democratic) is all just for the west. The face Dalai Lama shows his Tibetan people (fierce, King, angersome, in charge and must be obeyed) is how it really is. Tibetans know the Dalai Lama controls everything and fully manages all politics. People are not happy with this but dare not speak up as there is no democracy.
Writer Rajeev Sharma is telling the situation like it really is. Finally the truth is coming out. Tibetan government in exile is a regime in every sense of the world that depends on all the hundreds of millions of free dollars it has been taking from the west, Japan, Australia and so on. It exists on free money. It is not a good government and has failed all negotiations with China due to the Tibetan leaders’ arrogance. Why arrogance? They think the world will force China to do what Tibetans leaders want and that they are so important on everyone’s agenda. Tibetans are on no one’s top agenda and China is an economic and military super power. China will not and will never kowtow to the Tibetan demands. It is the Tibetans who must beg China to be friends and get some concessions if at all possible. No country has ever dared stand up to USA, but China has and China is growing in power yearly. Everyone is scrambling to be China’s friend and saying goodbye to the Tibetan cause. Tibetan cause is the thing of the past and no economic benefits to support Tibetan cause.
These days every country votes in leaders that can better their country’s economy due to world recession. So every country has to do business and trade and aid with China to improve their economy. If you side with the Dalai Lama and Tibetan govt in exile in India, what do you get? Nothing! So leaders of every nation realize this now and will continue to make friends with China and say goodbye to the Dalai Lama. Dalai Lama on a personal level may be rich, famous and sells a lot of books, but that won’t get Tibet back. That won’t win the support of leaders of the free world and other nations.
Why
December 23, 2018
The CTA only creates conflicts and tensions within the Tibetan community, resolving a problem is never their agenda. Lately, The Karmapa Ogyen Trinley Dorje has got himself a Dominican passport and he can now move around freely to give Dharma teaching which is something he would like to do. All he wants to do is to bring benefits to people but he was restricted by the CTA.
The CTA is very damaging to Tibetans and also to Buddhism. They don’t provide the necessary for the high lama to spread and preserve Dharma. Instead, they make use of the high lamas as a political tool to gain power and to control people. Everything the CTA does is motivated by money and power, the welfare of the Tibetans or preservation of their religion are not their concern at all.
The CTA has created so many issues such as the Karmapa issue and the Dorje Shugden ban. As a result, the Tibetan community is breaking into different groups and all of them cannot get along well. Without unity, nothing much can be done, disunity is a hinder to the progress and development of a community. The CTA must know that but why is that they want to split the Tibetan community into different groups? Why do they want to create disharmony?
Tsering Ngodup
December 29, 2018
‘Karmapa’ Ogyen Trinley no longer recognised by Indian govt as 17th Karmapa. Indian government is not happy he did not show respect to India for all the years he took refuge in India. He simply renounced his Indian protectorate papers and took a Dominican republic passport. He could have had the courtesy to let Indian government know beforehand and thank them.
Read more at:
http://timesofindia.indiatimes.com/articleshow/67279793.cms?&utm_source=contentofinterest&utm_medium=text&utm_campaign=cppst
Jampa Youdon
January 10, 2019
Dear Tibetan government-in-exile (Dharamsala),
Sharmapa Rinpoche is the highest authority in the Karma Kagyu after Karmapa. By age-old tradition, Sharmapa is the one that confirms the real incarnation of Karmapa. He recognized Thaye Dorje as the genuine Karmapa. But Dalai Lama endorsed Orgyen Trinley as the real Karmapa. Dalai Lama is a great lama but there has never been a tradition of him recognizing a Karmapa.
Both ‘Karmapas’ have big followings in and out of Tibet. So which one should we follow? We have to follow the genuine Karmapa. If we follow the fake one, we will get fake teachings, fake lineage and no results. We can even take rebirth in the lower realms.
Only the Tibetan leaders can tell us which is the real Karmapa. You have told us which one is the real Panchen Lama. We follow the Panchen of your choosing. Since then we have condemned China and condemned the fake Panchen Lama. Now it is the same situation with Karmapa. We have denounced the fake Karmapa and ask him to step down. He is destroying the Karma Kagyu Lineage.
This issue has torn the Karma Kagyu sect in half. There are many who are so confused and some gave up Tibetan Buddhism altogether because of this. We must solve the confusion. This does not look good for the Tibetan government in exile because the confusion was started by Tibetan government. I support Dalai Lama and Tibetan government. But so many of us need to know the real Karmapa already. Don’t remain silent. Which one is the real Karmapa.
Tibetan government in exile, you have created two Gelugs (Pro-Dorje Shugden and against), you have created two Panchen Rinpoches, two Karmapas, two Dromo Geshe Rinpoches, two Kundeling Rinpoches and so on. When are you going to solve all the confusion. You are destroying Tibetan Buddhism.