“This is not a question of more or less important. Even if you are a householder, you can have qualities of purity and realization that are superior to a monastic’s, and a monastic can have qualities of purity and realization that are superior to a householder’s. This is not a question of more or less important, but householders should wear the clothing of householders, and monastics should wear the clothing of monks and nuns. Otherwise, it will get all mixed up.”—17th Karmapa, Ogyen Trinley Dorje
Here is the latest update to the 17th Karmapa petition regarding the presence of Thaye Dorje, the unofficial claimant to the title Karmapa, and his mainly European followers group conducting the Kagyu Monlam under the Bodhi Tree recently, as well as a visit by the Sri Lankan President to the Bodhi temple at the same time.
Considering that Thaye Dorje is not the officially recognised 17th Karmapa, nor supported or followed by the vast majority of Karma Kagyu monasteries, nunneries, senior Rinpoches, lamas, Khenpos in India, nor by any Karma Kagyu Tibetans in Tibet itself, it is puzzling that he is still being referred to as HH 17th Karmapa by the Mahabodhi Temple FB page a few days ago, see here. Such information is false and misleading.
Traditionally, there is only one incarnation of the Karmapa, and one prediction letter written by the previous Karmapa. Such a letter exists written by HH 16th Karmapa, Rigpe Dorje and given to the 12th Tai Situ Rinpoche. This letter, which was accepted by all the main Karma Kagyu Rinpoches (except 14th Zhamarpa) led to the discovery and recognition of the official 17th Karmapa, Ogyen Trinley Dorje.
Pending court cases launched for complete control of Rumtek Monastery over twenty years ago, by the 14th Zhamarpa candidate, Thaye Dorje faction are one of the main obstacles preventing the 17th Karmapa, Ogyen Trinley Dorje from visiting Sikkim and Rumtek Monastery, India.
In addition, the fact that Thaye Dorje still shaves his head and wears monk robes even after becoming publicly married and having a child is also a concern as it brings Buddhist monasticism and the Vinaya into disrepute and gives the wrong impression that Buddhist monks can marry and have children. In fact, some might assert that such ‘sacrilegious’ dress in the most sacred Buddhist pilgrimage place of the Bodh Gaya temple, is not acceptable at all.
In 2007, at the Kagyu Monlam under the Bodhi Tree (which I was personally present at) 17th Karmapa, Ogyen Trinley Dorje taught a few years ago (see here) about the importance of wearing layperson’s dress and not having the appearance of a monastic if one is not an ordained monk, and vice versa:
“I said something about this in either 2003 or 2001. In the Buddhist tradition, there are two types of practitioners: monastics and householders. The monastics are monks and nuns, and the householders have households, and they have different garb and different demeanors. Otherwise, if the monastics get confused with the householders, or the householders get mixed up with the monastics, it will become very difficult for other people develop faith. It will be difficult to identify who is what. We won’t be able to identify whether someone is a monastic or a tantric practitioner. We won’t be able to tell people apart.
Even among our rinpoches, there are householders. I’m not at all saying that this is not good. Really. For example, Marpa and Milarepa, for whom we have the greatest devotion, were also householders. They did not wear the three Dharma robes. That’s how it is. This is not a question of more or less important. Even if you are a householder, you can have qualities of purity and realization that are superior to a monastic’s, and a monastic can have qualities of purity and realization that are superior to a householder’s. This is not a question of more or less important, but householders should wear the clothing of householders, and monastics should wear the clothing of monks and nuns. Otherwise, it will get all mixed up.
Those of us who know and understand might think this is OK as it is, but those who don’t know probably think that everyone who wears red robes is the same. If they see one person wearing red robes and the Dharma robe acting like a householder with a spouse and children, they will probably think that everyone who wears the robes is like that. They’ll think that everyone who wears red is the same. For that reason, you should really think about this. Think about what you should do. I don’t have any specific suggestions here. We should all cherish the Dharma and figure out what is the best way to act on this. I ask you all to consider this and then take some appropriate actions.”
Meanwhile it seems the CTA leader, Sikyong Penpa Tsering is having a family/holiday break in San Francisco, USA. I wish him and his family a happy time together, but does anyone know if his recent trip to Sikkim helped the situation of the official 17th Karmapa at all? It seems not.
TAKE ACTION
1) Facebook Page comment
Please post comments on the FB page:
https://web.facebook.com/share/p/1B6BpsENW7/
informing people about the situation regarding Thaye Dorje, and requesting that the official 17th Karmapa be allowed to return to India, and visit Sikkim as soon as possible:
2) Email Sri Lankan President Office
In addition, please email the Sri Lankan President office: ps@presidentsoffice.lk
informing the honourable President and his office of the situation, as they may not have been aware that Thaye Dorje is not the official recognised Karmapa and is not followed by the vast majority of Karma Kagyu monastics and laypeople.
See petition here: https://www.change.org/p/support-17th-karmapa-ogyen-trinley-dorje-s-visit-to-sikkim/u/33122123