In a letter titled “To the feet of Kyabje Shamar Rimpoche and Topga-la together“ Thrangu Rinpoche wrote on the 30th day of the 12th month of the Water Bird year (2nd Feb 1994):
“1 ) The Sixteenth Karmapa s prophecy clearly seeing the futur, (Song of the Right Moment, in the Melodious Hum of the Bee, in the year ot the Wood Monkey of the Sixteenth Rabjung (1944), at His residence Tashi Khangsar, printed in Gangtok Sikkim. From the first line to the second folio:
Renowned Rigdrol says: not staying Traveling-elsewhere.
Thus was it prophesied that He would not stay at the seat of Tsurphu. From the back of that folio, first line:
When the Lord of the Path is held by the King of Birds,
I aspire to come together happily;
In this life, take this as the essential (point) for one s ear.
Thus the Reincarnation, who arrived safely at the Seat of Tsurphu in this Female Water-Bird year of 1993, had here given this lucid prophecy fifty years ahead of time, having known of this event through the foresight of wisdom.”1
Something similar Tenga Rinpoche wrote in a letter titled “To the one who clarifies the teachings of the practise Lineage, Khyabje Shamar Rinpoche and to Topgala”:
“About fifty years ago, the XVIth Karmapa, Rigpe Dordje, made a prediction about what would happen in the future, saying, “When the Lord of the Path (the twelve year cycle) is held by the kings of birds, I make the aspiration prayer that we gather in great joy “. Accordingly, in the year of the female water bird, the enthronement of the Karmapa took place at Tsurphu Monastery.”2
This sounds very convincing and convinced the disciples of both Thrangu and Tenga Rinpoche, two Rinpoches who are/were very influential in the West to follow them in their choice for the 17th Karmapa (which is Ogyen Trinle). There is only a slight mistake:
Karmapa candidate Ogyen Trinle was enthroned in Tsurpu in September 19923, in the Water-male-Monkey year.
The predictions of the 16th Karmapa’s poem instead fits to the following:
In January, 1994, the young Karmapa Thaye Dorje came to Delhi and met with Shamar Rinpoche and other followers of the late Karmapa. January 1994 corresponds to the 19th of the eleventh month to the 19th of the twefth month of the Water-female-Bird.4 Tenga and Thrangu Rinpoche agree, that the prediction of the 16th Karmapa foretells the meeting of the latters reincarnation with his main disciples. This thus became true when Karmapa Thaye Dorje met Shamar Rinpoche and other important disciples of the late Karmapa.
Thrangu signed his letter with the words “With silk scarf sent by Thrangu Tulku on the 30th day of the 1 2th month of the Water Bird year ((2nd Feb 1994). Tashi delek for the happy new Wood-Dog year.” Writing this words he shood have noticed his mistake, as the enthronement was already 1 1/2 year ago and couldn’t have happened in the Bird year. Did he write these lines deliberately to mislead his disciples?
Probably Thrangu Rinpoche is one of the sourses of these misleading informations. It was him who guided Michele Martin in her translation of the poem, which she published in April 1994.5 Thrangu is authored also the Footnote annotations6:
“”The Lord of the Path” refers to the astrological path or cycle of twelve years and the “king of birds” refers to the year of the bird, when the XVIIth Karmapa will be back in his monastery, beginning his activity again.”
Michele Martin later commented in Music in the Sky the lines “When the Lord of the Path is held by the king of birds, In prayer I aspire that we gather in great joy“ with the following words:
“The following two lines are quite remarkable as a vision of the future. The Lord of the Path refers to the astrological path or cycle of twelve years, each of which is related to a different animal. King of the birds refers to the Year of the Bird, when the Karmapa in his next incarnation as the seventeenth will be back at Tsurphu beginning his activity again and can gather in great joy with his disciples. Since the Karmapa knows that he will not be returning to Tsurphu until his next incarnation, he offers his people advice for this life and gives them a profound Dharma teaching.”7
Of course in the prophetic poem Tsurphu is not mentioned in this context at all. This, as well as in the case of her misleading translation of the 5th Karmapa’s prophecy, is a pure invention of her – done in the first case under the guidance of the great Khenchen Thrangu Rinpoche.
The official homepage of Ogyen Trinle still today repeats both distortions (the wrong interpretation of both the 5th Karmapa’s predictions and the 16th Karmapa’s poem)8 and shows in this way that they are manipulating even the words of the Karmapa in order to make people believe that Ogyen Trinle is the rightful one and only 17th Karmapa. Bad Karma.9
2 Written in the „bird month of 1994“ (Sept. 1994.)
5 http://kagyuoffice.org/traditional-materials-on-recognition-of-the-17th-karmapa/the-song-whose-time-has-come-the-melodius-hum-of-a-bee/ we can read: Translated “under the guidance of Khenchen Thrangu Rinpoche, translated by Michele Martin of New York © April 1994, 2000.”
7 Martin, Michelle: Music in the Sky. pg. 302
8 Kagyüoffice comments the poem: “After his passing, it gradually became clear that the 16th Karmapa’s reference to his return to Tsurphu was a prediction about the 17th Karmapa.” http://kagyuoffice.org/traditional-materials-on-recognition-of-the-17th-karmapa/
9 In the case of the prophecy of the 5th Karmapa: Martin translated the text in 1992 and people like Akong used it already in June 1992 when Ogyen Trinle arrived in Tsurphu ti discredit Shamarpa who had choosen another 17th Karmapa: “Er [Akong] berichtete noch von einer Prophezeiung, die besagt, daß es in der Zeit zwischen dem Tod des 16. und dem Erscheinen des 17. Karmapas ein Wesen geben würde, das mit ganz bestimmten Erkennungsmerkmalen ausgestattet viel Unheil anrichten würde und daß während dieser Zeit große Verwirrung herrschen würde.” Buddhismus Heute Nr. 9, ( 1992)