The 17th Karmapa of the North | |||
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I have been a student of Buddha Dharma since 1980. At that time I studied within the Drukpa Kargyu lineage and in 1982 I took refuge with the 1st. Drukchen Thuksey Rinpoche at Hemis Monastery in Ladakh. It was during this visit to India that I also spent time with H.H. Sakya Trinzin and obtained the Terma that is being discussed. (For more details about my involvement with this Terma see "History and Transmission" section.) Recently, I have been involved with the teachings of Dzogchen.
In this publication I suggest that this Terma reveals the true identity of the 17th. Karmapa. I, in no way, suggest that I am an authority on the Karmapa controversy or the Terma tradition. I began this journey in 1982 with a genuine interest in the Terma that H.H. Sakya Trinzin had talked about in an Australian magazine. I inadvertently discovered the connection between the Terma and the Karmapa controversy when the controversy first came to my attention.
At this point I will explain how the Terma tradition may help to resolve the controversy. I assume that readers of this publication already have some knowledge about the history of the controversy. Guru Rinpoche who established Buddha Dharma in Tibet is considered in Tibet as the Buddha of the three times, i.e. past, present and future.
Consequently, he could foresee the factional disputes before they developed. He subsequenly, recorded these events and their solutions, so that the discovery of these teachings would be revealed at the appropriate time, so as to benefit sentient beings.
For believers in the Terma tradition, these teachings or Termas, represent the direct transmission of Guru Rinpoche himself, and thus brings His full authority upon the dispute.
The Terma that is being discussed belongs to a class of Terma called Dakini Symbolic Script. These are scripts whose meaning is unclear and are constantly changing. These types of Terma are not written literally. They depend on the fulfilment of prophecy and auspicious circumstances so that the meaning of the Terma can stabilise. This Terma was received by the original Terton from Guru Rinpoche as a Mind Terma of Pure Vision. He wrote it down and sent it to U and Tsang. From U and Tsang it went to upper Tsang. Details of the transmission of the Terma during this period are not available.
The Terma went to upper Tsang because of the reference to the "great mantra holder of upper Tsang." This was interpreted as referring to the Sakya throne-holder of the Sakya dominated district of upper Tsang. The Terma was well known in the Sakya territory of upper Tsang in Tibet. It came down to H.H. Sakya Trinzin and was taken from Tibet to India when the Chinese invaded Tibet. He publicized the Terma in an interview in the Australian magazine "Simply Living "(1980).
I took an interest in this Terma after reading the interview and travelled to meet His Holiness in India in 1982. It was at this meeting that he entrusted me with the Terma.
In 1984, through a series of coincidences, I found myself at Kubum Jampa Choeling monastery, in Qinghi province, China. This is the birth place of H.H. the Dalai Lama. I donated a copy of the Terma to Kubum library.
In 1996 I had further discussions with H.H. Sakya Trinzin in India. At that meeting he encouraged me to continue studying the Terma and to publish the Terma when completed. He also referred me to Khamtrul Rinpoche in Dharmsala, with whom I had discussions. Soon after that I became aware of the Karmapa issue. I discussed this aspect of the Terma with H.H. Sakya Trinzin when he visited Melbourne, Australia in 1997.
At the beginning of 2000 I had discussions with the other Doctrine-holder whom I have named the "Palace of Pemakot". It was during those discussions that Urgyen Trinley Dorje escaped from Tibet and we were informed of it in the media. Soon after these discussions I contacted Sharmapa Rinpoche. I sent him the Terma. He told me that he and others did not have much faith in the Terma tradition.
In May 2000, I travelled to India to have further discussions with H.H. Sakya Trinzin. I sought advice regarding the publication of this Terma. He advised me to publish a truthful account and commentary. He reiterated the authenticity of this Terma as being from Guru Rinpoche himself. He also instructed me to see Khamtrul Rinpoche again.
I travelled to Dharmsala where I had an interview with H.H. Karmapa (Urgyen Trinley Dorje). I presented him with a copy of the Terma and we had detailed discussions about the meaning. I then went to see Khamtrul Rinpoche again, accompanied by a representative of H.H. Karmapa. In an hour-long interview Khamtrul Rinpoche suggested that much of the Terma had already come to pass, and that he felt there was a clear reference to the 16th. Karmapa. He agreed that the Terma made clear references to the17th. Karmapa (Urgyen Trinley) in verse 5. He then suggested that I visit Penor Rinpoche. The discussion was then conveyed to H.H. Karmapa, via his representative. A copy was also presented to the Office of H.H. the Dalai Lama.
When I returned from India, I visited the "Palace of Pemako" to discuss the latest developments. It was at this meeting that the clear connection between the Terma and the 17th. Karmapa (Urgyen Trinley Dorje) was established. I decided that it was time to publish.
It is my sincere hope that this publication is received as a blessing from Guru Rinpoche himself. I hope that this blessing can open up a new level of dialogue about the Karmapa issue and help resolve the question of who is the authentic 17th. Karmapa. Maybe then, the politics of Rumtek can be settled and the healing for the Karma Kagyu lineage can begin.
Furthermore, I pray that this publication will deepen our understanding and appreciation of the extraordinary blessing and skilful means that Guru Rinpoche has given us with the Terma tradition, even now in the 21st. century during " the evil of all times .. ".
Finally, I pray to H.H. the Dalai Lama for his blessing of this publication. I pray that he will support further research into establishing the definitive transmission lineage of this Terma. I also pray and make offerings that he will help fulfil any unfulfilled aspects of this prophecy.
I wish to thank H.H. Sakya Trinzin for entrusting me with this Terma, and for then giving me the guidance to study and publish it. To the "Gracious Palace of Pemako" whose kindness and compassion are beyond measure. He helped me to discover the understanding in this Terma that Urgyen Trinley Dorje is the genuine 17th. Karmapa. H.H. Sakya Trinzin and the "Gracious Palace of Pemako" are the two Doctrine-holders of this Terma, and represent the Mind-mandate transmission from Guru Rinpoche himself.
To Ngawang Tenzing Gyatso of Dali Gompa and Lama Choedak Yuthok of the Australian National University for their translations of this Terma into English. To Khamtrul Rinpoche, for his collaboration and enlightened commentary on the text. To Tulku Thondup Rinpoche for his inspirational and informative book, "Hidden Teachings of Tibet. An Explanation of the Terma Tradition of the Nyingma School of Buddhism." To Charles Wright for reviewing and editing the final draft.
To the Terma protectors; Manjushri, Chakrasambhava, Vajra Varahi, Mahakala, Damchen Dorje Lekpa and Ekajati. They have protected and guided me through the discovery and transmission of this Terma. To Guru Rinpoche and Yeshe Tsogyal for the Terma tradition, which is an excellent means of Dharma. To my root teacher Thugse Rinpoche who is Buddha himself. And finally to Rose, whose skilful means and loving-kindness, has enabled me to provide this commentary.