In a post on facebook (maintained by “close disciples” Dilgo Khyentse Rinpoche reports his visit to Karmapa, Thaye Dorje. On the facebook page – back to 2012 – no meeting with Ogyen Trinle is reported. Great that now more and more great masters acknowledge the 17th Karmapa, Thaye Dorje.
Why a taiwanese ex prime minister should engage in the chines connection of Ogyen Trinle? Here’s not the place to analyse this, but as promoter of the annexion of Taiwan in the chinese “Motherland”1 he was close to the Chinese: Chen Li-an confessed in an interview to Taiwan Business weekly in 1998, that he friendly met Jiang Zemin in Beijing, more than once.
He was e keyfigure in the contacts between the Chinese and Situ/Akong2/Thrangu Rinpoche
In 1993, Chen Li An, the Taiwanese Minister of National Defense from 1990 to 1993, “paid a secret visit to Sikkim as a guest of Tai Situ and Bhandari. In Mystery Monk Sayantan Chakravarty writes: “They discussed bringing Dorje (Ogyen Trinle) to Rumtek. Alarmed -not the least because India had no diplomatic relations with Taiwan – the Centre [secret service] put Tai Situ on the watch list.”3
Erik Curren writes in “Buddha’s Not Smiling:” “Newspaper reports and government investigators have documented that Chen Lu An delivered a payment of $1.5 million to Bhandari a few weeks after the Rumtek takeover.
According to Indian journalist Anil Maheshwari, “Chen visited India between November 28 and December 4, 1993 to attend a meeting organized by Karma Topden. As we have seen Topden was a leader of Situ’s Joint Action Committee in Sikkim [which supported Ogyen Trinle]. Situ Rinpoche was also present at this meeting, and Shamar’s supporters claim that this meeting was connected to Bhandari receiving a second payment from Chen for the chief minister’s role in the takeover of Rumtek four months earlier, in August.2 The Indian government launched an investigation, and in January 1994, the Ministry of External Affairs in New Delhi banned Chen from re-entring India. Chen Li-an is said to have bribed the Chief Minister of Sikkim.”
After the visit of Chen Li-An, Sikkimese Chief Minister Bhandari was summoned by the Indian Home Minister to Delhi (see article above, from the Indian Express of January 23, 1994.) as he was suspicious to due to his “proximity with China”.
This investigation was summarized in K. Shreedhar Rao’s report on Rumtek, which reads:
“It has been reported that the then Chief Minister Sri Nar Bahadur Bhandari
had developed links with Tai Situ Rinpoche and his attitude towards the
Rumtek controversy was to a large extent influence by the Tai Situ group.
Reports also indicate that his election campaign was financed by Tai Situ
Rinpoche.4 It is possible that Sri Bhandari wanted to keep his hold over the
Bhutia/Lepcha voters who he thought were inclined towards the Tai Situ
group. Bhandari’s own political history indicates that he was opposed to the
merger of Sikkim with India and he has not hesitated from taking anti India
stances whenever it suits his political convenience.”
And the money for the election campaign came probably from Chen Li-an.
Indian newspapers wrote about Chens visit to Sikkim:
“NEW DELHI – The Home Ministry has lapsed into embarrassed silence after
the disclosure of Taiwan Premier Chen Li-An’s secret sojourn in Gangtok five
weeks age against the backdrop of a mounting campaign for the induction of a
young Chinese monk as the head of Rumtek Monastery in Sikkim.
As a first step to cover its own tracks of inaction, it is seeking a belated
explanation from Sikkim Chief Minister Narbahadur Bhandari about why he
and his partymen played host to Chen and what they discussed during their
conclave in Martham.
Senior Home and Foreign Office officials swung into silent but frenetic action
when Prime Minister Narasimha Rao’s resentment was conveyed to them by his
top aides. Rao’s aides were in touch with hum as soon as Chen’s visit became
public knowledge through these columns ”5
Consequently, Chakravarty writes: “On August 2, 1994, the Home Ministry banned Tai Situ from entering this country [India] for anti-India activities.”6
It was at the above mentioned meeting, that Chen allegedly gave Bhandari a suitcase containing $1.5 million.
Interestingly Chen Li-an was beforehand informed about the flight of Ogyen Trile in 2000. Susan Cheung, writes in “The drama of Lamas” :
“Our source said the rumour about his escape was spread around in the Kagyupa (Karmapa sect) community in Taiwan. Chen Li An, the former head of the Control Yuan of Taiwan, told his followers in November the 17th Karmapa would be out of Tibet very soon.”7
That means that he is for the annexation of Taiwan to China, as the mainland policy of Lee was. Wikipedia again:.
“Lee has also stated that he believes that Taiwan cannot avoid being assimilated into the People’s Republic of China unless it completely rejects its historical Chinese identity and that he believes that it is essential that Taiwanese unite and develop a unified and separate identity other than the Chinese one. Furthermore, in reference to Mainlanders, he believes that to be truly Taiwanese, one must assume a “New Taiwanese” identity.”
2In an interview to the French section of his Charity organization Rokpa, dated May 3rd, 2007, Akong explains very openly how he was recruited by the United Front Department in 198367. During a visit in Beijing on his way back from Kharn, he met with the late 11 th Panchen Lama, himself Vice-President of the BAC and directly working for Zhao Puchu to contribute to the Socialist Buddhist revival.
The Panchen Lama asked him to contribute to the “self-sufficient” new Dharma by financing the special fund created by China to this purpose (co-headed by another key actor Ngapo Ngawang Jigme68, grand-father of Jamgong Kongtrul Rinpoche), known as the ‘Tibet Development Fund” (TDF), in which Akong is still enlisted and an active member now.
3 Sayantan Chakravarty: Mystery Monk, India Today, Feb 7, 2000.
4 Allegedly the money came from Li-an.
5 From Express News Service dated January 9th, 1994.
6Sayantan Chakravarty: Mystery Monk, India Today, Feb 7, 2000.
7 The drama of Lamas” by Susan Cheung, 23/04/2000, Straits Times of Singapore
In 1964, Shamar Rinpoche was officially enthroned. The 16th Karmapa elevated him publicly to the highest position after himself within the Karma Kagyu order and appointed him as “sovereign” or “holder” (tib.: tenpa) of the lineager. The 16th Karmapa addressed at this occasion aprayer of long life to the Shamarpa in which he wrote:
“The most exalted, the lord of the lands of snow is Avalokiteśvara.
The coalescence of his essence is the glorious Karmapa.
Is his manifestation, the great emanation; the majestic sun,
Whom I invest now sovereign of the practice lineage’s order.
By the power of scattering auspicious flowers of excellent virtue
Combined with the true words of the riṣhi’s truthfulness
May he successfully and everlastingly be the sovereign of the order”
 Body, speach and mind of a Buddha.
 Vajrapāni, Avalokiteśvara and Mañjuśrī.
Tibetan original from the bschu drug pa rig pa’i dor je gsung ‘bum, the collected works of the 16th Karmapa:
Photo: The 16th Karmapa and Shamarpa in 1979.
excuse my not BC (Buddhis Correct) language. But I’m really tired of those followers of Ogyen Trinley who blamed Shamarpa for every single false word he spoke, but themselves obviously worked against the late Karmapa’s command. In the case of Beru Khyentse Rinpoche, whom the late Karmapa made Karma Kagyü Yabsey – heart son – and representative for Australia and New Zealand its especially grave, as on the first place he was neutral in terms of the “Karmapa Controversy.” 1
Australian Karma Kagyü followers tried to overtake the monasteries which the 16th Karmapa put under the responsability of Beru Khyentse.
Quotation of Beru Khyentse Rinpoche:
There was too much fighting in the Karma Kagyu lineage after the inbelievable life of the 16th Karmapa. He conquered the world. Where the late Karmapa went, the Dharma florished. After his death the fight began.
For me there is no problem if people have different believes. Me myself I have many. The whole thing with the two 17th Karmapas at least teaches us that we cannot ever be sure about what we think to be true. But when people start lying in order to “proove” their point of view, my tolerance is really on trial. Instead of adding emotions, I will try to analize the statements of the official website of His Holiness Ogyen Trinley Dorje.
Below the original statements from their webside – and in italics my commentaries:
Traditional Materials on Recognition of the 17th Karmapa
A Song (appx. 1940)
In approximately 1940, at the age of 17, His Holiness Rangjung Rigpe Dorje, the Sixteenth Karmapa, composed a song entitled simply A Song.
On the corresponding page kagyuoffice states that the 16th Karmapa predicts that Situpa will again be his root Lama. But actually he only wishs to meet his teacher “again and again” – which is quite normal, as he has received a lot of Dharma and blessing from him. Later the 16th Karmapa installed Shamarpa as “Souvereign of the lineage”, which prooves that Situpa was not the one and only choosen heart son of the late Karmapa.
The Melodious Hum of the Bee (1944)
In 1944, the 16th Karmapa published another song foreseeing the flight from Tibet, expressing his sadness at being forced to leave the glorious seat of the Kagyu at Tsurphu Monastery.
Background: Songs of the 16th Karmapa
An the corresponding page kagyuoffice writes:
Thrangu Rinpoche interprets the prediction: ”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.
Actually Karmapa Thaye Dorje reached his monastery – the KIBI in Delhi – in the bird year which includes the january 1994 when he reached India, not Ogyen Trinle, who reached Tsurphu in the monkey year 1992. See detailed analysis here.
Blissful Roar Of Melodius Experience (1961-62)
In 1961-62, upon his arrival in India, the 16th praised Tsurphu Monastery and spoke of returning to that “pure realm,” but evidenced no intention to return during his lifetime. 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.
Background: Songs of the 16th Karmapa
The poem was published in 1962, but written in Tsurphu and doesn’t predict that he would return there at all.
Vision of Chogyur Dechen Lingpa (mid-19th century)
Details of the Seventeenth Karmapa’s life were foretold with startling prescience in the vision of Chogyur Dechen Lingpa (1829-1870), a great nonsectarian master and one of the most renowned discoverers (“tertöns”) of sacred hidden texts of the last few centuries.
Background: Vision of Chogyur Dechen Lingpa
This is more complicated. The prediction reffered to was copied by hand in the 80ies. There are differend versions of the prophecy. Sylvia Wong pesents another version which seems to proove that Lingpa might have meant the 16th Karmapa when he spoke about the 17th: The first 15th Karmapa died early and was not included in the golden rosary of the Karmapas – and not count neither. That means that the predictions of Chokgyur Lingpa could actually decribe the 16th Karmapa’s life. More about that here.
A Prophecy of the Fifth Karmapa (early 15th century)
Some of the details of the Seventeenth Karmapa’s life were foretold in the prophecy of the Fifth Karmapa, who predicted that the 17th Karmapa would triumph over obstacles which would threaten the continuity of the Kagyu lineage.
Background: Prophecy of the Fifth Karmapa
The prediction was translated wrongly. Michele Martin translated „Natha“, the troublemaker in the prophecy, as „nephew like relation“, which points to Shamarpa and Topga Rinpoche both the 16th Karmapa’s nephew. But there is no base whatsoever to translate „natha“ as nephew. Many have pointed out that the translation was erroneous. kagyuoffice can’t say they don’t know. To be sure they know I wrote them. Still the misinterpretation is on their website. For a detailed analysis see: here.
The Sacred Letter of Prediction (1981)
In January of 1981, the 16th Gyalwang Karmapa, gave to his heart son, the Xllth Tai Situpa, a sealed protection amulet with a brocade cover, and said, “This is your protection amulet. In the future, it will confer great benefit.” Many years later, the amulet was discovered to contain the prediction letter for the rebirth of His Holiness.
Background: Sacred Letter of Prediction
The autheticity of the prediction letter was doubted by Shamar Rinpoche and Dzongsar Khyentse Rinpoche. See: here.
one of the most often heard argument why Ogyen Trinle was the “real” 17th Karmapa ist the fact that the Dalai Lama acknoledged him and nobody else. Already we have to recall that he was mislead by Situpa and Gyaltsab who told him that all the regents would agree in the choice of Ogyen Trinle. Than he had a prophetic dream, which indeed fits on many tibetan valleys – it is not precise at all.
On top of it unlike as so many rinpoches, lamas and true devotees of Tibetan Buddhism I have no confidence in the Dalai Lama’s statements about reincarnations. Why? Because since the third Dalai Lama he claims to know about reincarnations in order to reach his political aims. As we find in the book “The Story of Tibet: Conversations with the Dalai Lama” by Thomas Laird on page 145: “The Third Dalai Lama publicly proclaimed that he was a reincarnation of the priest Phagpa and that Altan was a reincarnation of Kublai Khan.” That’s Politics of reincarnation! Don’t think that the statements of the Dalai Lama about reincarnations are always true, otherwise he would be the reincarnation of the Sakya’s regent Phagpa…