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GURU RINPOCHE'S PREDICTION RESURFACES91

Translated excerpts of Guru Rinpoche's prediction


It will come to pass that the incarnation of Karmapa whose name is Dorje^
will lead
each and every one who is connected to him to Dewachen (the Pure Land of
Buddha Amitabha).
If that one performs the eliminating rituals, then it will be effective (in
dispelling the
obstacles).
At that time, a mara, or evil will appear, whose name consists of Tai and Si.
He is
showing white on the surface, and he claims to be the emanation of a
Buddha.
This person will do nothing but launch attacks, fighting and performing
black
magic, and thus (cause) a split in the region of Tibet. This will happen.
By that person's (his) tricky deception, there will be internal fighting and
acts of
disgrace, which will in due course ruin the lineage of that (Karmapa
incarnate whose
name is Dorje). This will happen.
Do the methods and the ritual of "burying evil under die ground" (in order)
to
eliminate (that mara or evil).
Thus, if the ritual of the "fire-puncture of earth" is performed, then the life
of the
bodhisattva (the aforementioned Karmapa incarnate whose name is Dorje)
will be
prolonged and his great activities will flourish far and wide.
A student of that (Karmapa incarnate whose name is Dorje) called Drakpa,
one who
is an emanation of Vajrapani, will appear.
He (called Drakpa) can also eliminate the evil war.
Even though that is so, but if the mind (of Drakpa) does not follow my
prediction,
then the dharma lineage will deteriorate as an effect of the obstacle (or
evil). This
will come to pass.
Not only that, but (another effect of the evil obstacle will be) that Karmapa
(incarnate whose name is Dorje) will quickly take rebirth in the lower part
of
Kongpo (in southern Tibet). This will come to pass.
Gerd:
The ninth Kenting Tai Situpa, Pema Nyingche Wangpo (1774~1853), was
born in Yilung, near Derge in Kham, eastern Tibet in the year of the wood-
horse. He was recognized by the Karmapa and Pawo Rinpoche, who had
received a prediction from Guru Rinpoche in a vision concerning Kenting
Tai Situpa's rebirth.

92 ON PROPHECIES AND VISIONS

A commentary on the excerpts of Guru Rinpoche's prediction


by Geshe Dawa Gyaltsen105
A book of Guru Rinpoche's predictions. On Twenty-five Ways to "Eliminate the "Evil
Wars: Secret Predictions Sealed by the Marks of the Sun and Moon, was recently submitted
to Karmapa's library in Kalimpong. I believe it contains a rather precise and
convincing prophecy in which it names unmistakably three rinpoches - Shamar,
Situ, and Gyaltsap Rinpoches - all of whom are involved in the current controversy
within the Karma Kagyu School. The three individuals described are uniquely
recognizable, and I will discuss them here one by one. But first, I would like to
comment on two points in order to give an overall view of this text, and to give the
prediction its proper context.
The text contains Guru Rinpoche's numerous predictions of wars and conflicts
in the region of Tibet. He describes measures that would serve to prevent them, and
includes the names of people who should implement them. Since these preventive
measures are largely comprised of religious rituals to be performed, I interpret the
given names to be those of spiritual masters. I am personally unfamiliar with such
rituals, and to date, I do not know if any of them has been carried out. Therefore I
am unable to offer any comments on these measures or their effects, and instead I
will defer to authorities in the Kagyupa and other schools to comment, or act upon
them, accordingly.
Secondly, because the predictions in this text are about wars and serious conflicts
which would take place in "the region of Tibet," a brief explanation on my
interpretation of its meaning is warranted. I believe "the region of Tibet" is not
intended to mean present-day Tibet per se, or any political demarcation of Tibet.
Rather, Guru Rinpoche's "region of Tibet" likely encompasses all areas that are
largely populated by the Tibetan people and/or where the Tibetan language and
culture are thriving; for example, the greater Himalayan areas such as the country of
Nepal, the states of Sikkim and Ladakh in northern India, etc. My analysis of Guru
Rinpoche's prediction should thus be considered with this perspective in mind.
My comments on Guru Rinpoche's prediction are restricted to the few lines
found on the back side of page 5 of the text, where three names are given. As I have
stated at the outset, I believe they refer to three Karma Kagyu rinpoches. The
prophecy first points to an incarnation of Karmapa whose name is Dorje. This
indicates that the prediction concerns the Karma Kagyu School, which is headed by
Karmapa.
^>
y From Guru Rinpoche's Prediction:

105 This edited translation has been approved. All footnotes are mine.
GURU RINPOCHE'S PREDICTION RESURFACES 93

ItwiUccxnetopass^^ Dorje, will lead


:ea<:^,,an41:i;lev^^lc^ .Land -of
:But3^ha^Amiimil^ -,1',..-1111;,
An abbreviated expression used to refer to the two spiritual heads of the Karma
Kagyu is widely known in Tibetan history:
"Karmapa sha marnag nyi"
^.•:, ;/^^^^^^^^^^^^^^^^^^ ,111 '' - 1 -
^^^W^^^^^^^^^^^^^^^^^^ .,^..,, .:' .-, . , • ,
Karmapa /sha/ marnag / nyi /
Karmapa / hat / red-black / two /
In Tibetan, shar means "hat," mar means "red," and nag means "black."
Sha-war means "red-hat", and sha-nag means "black-hat."
Thereft5re»diefultrnea^
KArmapaRed^at,^^
As evident in many Tibetan history books and records,106 Shamarpa is the
Karmapa Red-Hat and Karmapa is the Karmapa Black-Hat. Both are Karmapas
distinguished by the color of their hats. This shared name of "Karmapa" between
Shamarpa and Karmapa is a well-established historical fact; one that is
acknowledged by all Buddhist lineages of Tibet. Therefore, it is correct to address
the present Shamarpa as a Karmapa (Red-Hat) incarnate; and thus conceivable that
the criterion given in the prediction is applicable to him. Nevertheless, more
information is needed to determine whether it is the Karmapa Red-Hat or the
Karmapa Black-Hat who is at the centre of this particular prediction.
The prediction goes further in specifying that it is a Karmapa incarnate whose
name is Dorje. The present Shamar Rinpoche's birth name is Dorje Chogyal, he was
thus known in Tibetan society as "Dorje Rinpoche" when he was a child.'"7
Therefore, the present Shamarpa fits the prediction's criterion. Yet, the possibility
remains that it might be a Karmapa Black-Hat being referenced here, since many of
them also bear the name of "Dorje."108
r

106 KLs PL, and SH(TIB) are three famous Tibetan works wherein Shamarpa is referred to as Karmapa
Red-Hat.
One example of a history book (in English) in which Shamarpa is referred to as Karmapa Red-Hat is Tibet:
A
Political History by the famous Tibetan scholar, Tsepon W.D. Shakabpa, first printing in 1967 by Yale
University
Press. Brief excerpts from this work, in which the 6th Shamarpa is specifically referred to by Shakabpa as
Karmapa Red-
Hat, are presented in fart Two in this book.
107 I found out that the current S hamarpa's first identify card issued in India upon his arrival from Tibet,
showed his
name as 'T)or/e Rinpoche." This proves that "Done " is an official and recorded name of the current
Shamarpa.
108 Two examples are the 16th Karmapa Rangung Riftpe Dorje, and the 17^ Karmapa Thaye Done.

94 ON PROPHECIES AND VISIONS

The next clue - that he will lead each and every person connected to him to
Dewachen - confirms that it is the Karmapa Red-Hat (or Shamarpa) who is the
focus here. The Karma Kagyu lineage history acknowledges the Karmapa Red-Hat
as the holder of Buddha Amitabha's activities. This means that he is considered to
be an emanation of Buddha Amitabha's activities rooted in the wish to guide people
to the path to Dewachen, the Pure Land of Buddha Amitabha. This is then the main
activity of the lineage of the Shamarpas. It is generally believed that whoever is
connected with Shamarpa will take rebirth in the Pure Land of Buddha Amitabha.109
It follows then, that the present Shamarpa (a Karmapa Red-Hat incarnate whose
name is Dorje Rinpoche), whose life's work it is to show people the path to
Dewachen, fits all three criteria described in Guru Rinpoche's prediction.
As to the identity of the mara, or evil person (gongpo) who has Tai and Si in his
name, none fits all the details contained in the prediction better than the Karma
Kagyu's Tai Si-tu Rinpoche.
^ ' . ! !; ! -.! ; !1 ! ;:-..111 / : "::1." ! !1 '! ' ! ;' :! /1 !
y We recall fromGuru Rinpoche'sPrediction;

At that time, a mara or evil will appear, whose name consists of Tai a nd St. He is
showing white on the surface, and he claims to be the emanation of a Buddha.
First of all, no other rinpoche or lama in the Karma Kagyu School has those
letters in his name except for Tai Situ Rinpoche. Secondly, the Kagyu School is also
known as the "white" sect, just as the "yellow" sect refers to the Gelug School. This
Tai Situ has apparently claimed on many occasions during public lectures, that he is
the emanation of Buddha Maitreya; all the attendees of those lectures are the
witnesses. According to any Tibetan dictionary, the word "Ihom pa" found in the
prediction is specifically used in the context where a person pretends that he is
learned or holy when he is not. In other words, the person claims under pretension
that he is something he is not.
I could not find any record of any past Tai Situ Rinpoche who had proclaimed
themselves to be emanations of a Buddha. No question, it is in the tradition of
Vajrayana Buddhism for followers to consider certain lineage teachers to be the
emanation of Buddhas or bodhisattvas. Nevertheless, while disciples may praise a
teacher as such yet it is seldom that a teacher would actually proclaim himself as
one. Therefore, the current Situ of the white sect with Tai and Si in his name,
claiming to be an emanation of Buddha Maitreya, unmistakably matches the
description of the mara as foretold by Guru Rinpoche.
^> -! !11 ! : 1: 11;1' /11 11'111 , /'
/y From Gum Rinpoche's Prediction:
This person will do nothing but launch attacks, fighting and petforming black
magic, and thus (cause) a split in the region of Tibet. This will happen.

109 "Connected" here refers to following Shamarpa in a positive way within the context of the Buddha dharma.

GURU RINPOCHE'S PREDICTION RESURFACES 95

TO fighting and performing black


ma^,::and:-tnQS)-(ca^^^ ':11;1 , : '
By that persem's ^s) t^ win be internal figlitu^ acts of
disgrace, wNch wffl in due course ruin the lineage of that (Karmapa incarnate whose
nameisEtor|e).
In other articles, in my explanations of the prophecies of the 5th Karmapa and
the 16th Karmapa, I have shown evidence of how the current Situ Rinpoche is
inextricably tied to the problems within the Karma Kagyu School today. I will not
repeat them here, but I will cite one or two examples, and respectfully ask the reader
to refer to the other articles for full details.110
In 1992, Situ Rinpoche produced a prediction letter said to have been hand-
written by the 16th Karmapa. The letter supposedly gave details of his next rebirth
but has nevertheless been deemed a fake upon examination.111 It is thus one example
of "tricky deception" orchestrated by Situ Rinpoche.
This Tai Situ also led his people to attack the monks and seat monastery of
Karmapa in Rumtek, in August of 1993."2 Such actions would be deemed "acts of
disgrace" in any culture and society.
Then, Situ's close associate, Akong Tulku, paid off about 100 people living in the
Rumtek community through a sponsorship program under the name of Rokpa
Association. This number was confirmed by Akong in his letter to N.B. Bhandari,
the then Chief Minister of Sikkim.1" In return, the villagers pledged to support Situ
and his prediction letter. As well, some members of the Joint Action Committee
(JAC) of Gangtok were also paid.114 However, the U Tsang committee of JAC in
Sikkim, who are Tibetan refugees from central Tibet declined Akong's offer.
Instead, they strongly objected to such activities and refused to cooperate. The
sponsored beneficiaries receive monetary support, and their children are allowed
access to sponsored educational programs. In this way, people are paid to support
the lies that Situ and his people create, and to accept distortions of facts and history
that they disseminate - this is Situ's strategy in a nutshell. Unfortunately, it has also
in effect split many Tibetan families, friends, and communities.
In this respect, I happen to know personally many families who have been
broken by divorce, where the husband and wife stand on opposing sides. One
would take money from Rokpa while the other would refuse. One would support
Situ and the other not, as anger and resentment take root and fester on both sides.

!w Please see Chapter 1 and 3 for Geshe's analysis of the 5th and 16th Karmapa's prophecies respectively,
concerning Situ
Rinpoche's involvement in the 17th Karmapa controversy. Greater details of Situ Rinpoches actions will be
presented in
Part 3 and 4 under this cover.
111 See chapter on Topga Rinpoche's analysis of said letter in Part 4.
'12 See chapter entitled, "A Red Herring" in Part 4 for details.
113 Details of Akong's letter to Bhandari are provided in mj closing commentary to Chapter 34, "Rumtek
Monastery".
114 The Joint Action Committee of Gangtok is made up of groups of people who rvn small, local businesses
in Gangtok
such as taxi drivers, the vendors of vegetables in the markets, and small shopkeepers, etc.

96 ON PROPHECIES AND VISIONS

The same is found between parents and children, among brothers and sisters,
friends, and members of Tibetan villages and monasteries alike, inside and outside
of Tibet. And thus Tai Situ Rinpoche's actions have caused this "internal fighting"
within the Tibetan families and communities.
I have heard from a reliable source115 that the TGIE has already informed the
India government about Situ Rinpoche to the effect that he is a troublemaker,
dangerous politically and should not be trusted. To date, officials of the
governments of both China and India have imposed restrictions on Situ Rinpoche's
physical movements within their countries.
In my analysis of the 5th Karmapa's prophecy, I have explained how the current
Situ tried but failed to ban the doctrines of the Shamarpas in some monasteries. The
many mistruths spread about the institution of the Shamarpas in publications today
demonstrate how the current Situ and his people are trying to "ruin the lineage of
that Karmapa incarnate whose name is Dorje," just as Guru Rinpoche predicted.116
Therefore, Tai Situ Rinpoche's own name and his dubious actions and involvements
in the 17th Karmapa controversy support my contention that he fits the description
of the mara spelled out in Guru Rinpoche's prediction.
We now come to the third person named by Guru Rinpoche in his prediction.
He is Drakpa, a student of that Karmapa incarnate named Dorje. According to
Guru Rinpoche, he will also be able to eliminate the evil conflicts.
^> • ' ! ,1 , . ! '•-11 ' ,-•
y From Guru Rinpoche's Prediction:
A student of that (Karmapa incarnate with the name of 0or|e^ called Drakpa,
one who is an emanation ofVajrapani» wiMappeat.
He (called Drakpa) can also eliminate the evil war,
Even though that is so, but if the mind ^fBrafcpa)^^^^
prediction, then the dharma lineage will deteriorate as an^^
evil). This will come to pass.
Not only that, but (another effect of the evil obstacle will be) that Karmapa
(incarnate whose name is Dorje) will quickly take rebirth in the lower part of
Kongpo (in southern Tibet). This will come to pass.
The current Gyaltsap Rinpoche seems to fit this description though I am not
entirely convinced. Here are the reasons to support this opinion. First of all, the
given name of the current Gyaltsap Rinpoche is Drakpa Tenpai Yaphel. Second, I
learned from Shamar Rinpoche himself that he taught Gyaltsap Rinpoche on the

115 Geshe admits that he is not at liberty to disclose the name of his source.
116 See Chapter 1 for Geshe's explanation about Situ's attempts to ban the doctrines of the Shamarpas. Other
chapters
in Part Two under this cover further address some misrepresentations of the 6th and 10th Shamarpas in
Terhune's
KPR.

GURU RINPOCHE'S PREDICTION RESURFACES 97

subject of the "Madhyamaka"117, The Jewel Ornament a/Liberation™, etc. As well, it is


clearly recorded in the annals of Karma Kagyu history that most of the previous
Gyaltsapas were disciples of Shamarpas. And third, the line of Gyaltsap tulkus is
considered to be emanations of Vajrapani. I am not spiritually qualified to determine
if the current Gyaltsap Rinpoche is an emanation of Vajrapani. At the same time, I
must acknowledge that he is widely publicized as one, though his actions indicate to
me he is otherwise. Unfortunately, he has joined Situ Rinpoche's side. We cannot
know his reasons for doing so; but it has been known for some time now that
Gyaltsap Rinpoche is very much influenced by his administrators reputed to be
aggressive and ambitious people.119
I find Guru Rinpoche's prediction compelling, not only because it appears to
name all three rinpoches involved in the 17th Karmapa debate, but more
importantly, I believe it is consistent with the prophecy of the 5th Karmapa Dezhin
Shegpa. Unquestionably, it further substantiates the assertion that the current Tai
Situ is the lama with "natha" in his name who would harm the Karma Kagyu; as I
have already analyzed in a separate article.120
..^•.^ '\^1,1';;:.1.;1'11•;;- 11^^1";'^111^',^1111,;11.-1:11. ,' !. '\ ;111 !1 : , ^ , ! .!! !
:^^-ll':''•,:From:lthe'5ffi^ICa^ !! ! !1
^^^^^ ^ during the latter part of the 16th Karmapa's
life, and at ^ begmning^^^^^o^^ one who has broken
^a^anav^s^\s^^ appear at this seat of Karma
:Cyon. ^•'^y'1'^^'':,^!^^^ wrong wish, the Karma Kagyu
3Linea^/0octri^
Moreover, both the 5th Karmapa and Guru Rinpoche appear to point to the
current Karmapa Red-Hat (or Shamarpa) as the one who could subdue the negative
activities as I have analyzed.
The 5th Karmapa's prophecy gives a precise time frame when problems would be
created by an evil-doer - towards the latter part of the 16th Karmapa's lifetime and
at the beginning of the 17th. The problems within the Karma Kagyu today appear to
fit the conflicts foretold by the 5th Karmapa and Guru Rinpoche. I have shown how
the current Jamgon Tai Situ fits the description of "mara" in the prophecies of both
Guru Rinpoche and the 5th Karmapa. Moreover, his actions, which include the
forced takeover of Rumtek in August, 1993, also indicate the "betrayal"
characterized by the 16th Karmapa.121 All three prophecies thus appear to concur.

117 It is the quintessential Buddhist teaching translated as the Middle Way.


11S A famous text written by Gampopa, forefather of the Kasyu School, which has become an essential
lineage teaching.
119 It was Nyerpa, Gyaltsap Rinpoche's general secretary who told Tulku Ursyen Rinpoche in 1992 to stay
out of the
disagreement between Situ and Shamarpa, while charactering the situation as one that involved three
governments:
China, Sikkim, and the Tibet exiled government - see Chapter 38 for further details.
120 See Chapter 1 for the complete analysis by Geshe Dawa Gyaltsen.
121 See Chapter 3 for the complete analysis by Geshe Dawa Gyaltsen.

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