Karmapa

2.1. Origin and Establishment

The Karma Kagyu school was founded by the 1st Karmapa, Düsum Khyenpa (དུས་གསུམ་མཁྱེན་པ་_{Dus gsum Mkhyen pa}^Tibetan, 1110-1193 CE). A gifted child who began studying Buddhism with his father at an early age, Düsum Khyenpa further sought out and studied under revered teachers in his twenties and thirties, notably becoming a principal disciple of the Tibetan master Gampopa. It is said that he attained full enlightenment at the age of fifty while engaged in dream yoga practices. Following this profound realization, contemporary highly respected masters like Shakya Śri and Lama Shang recognized him as the Karmapa, an emanation of Avalokiteśvara. His coming was prophesied in significant Buddhist texts such as the Samadhiraja Sutra and the Laṅkāvatāra Sūtra. In 1147, Düsum Khyenpa established the Karmadensa Monastery in Karma, located in eastern Tibet, marking the formal beginning of the Karma Kagyu school.

The oral transmission of the lineage, known as the "Golden Rosary", is traditionally traced back to the Buddha Vajradhara. This profound teaching was passed down through the Indian masters of Mahamudra and Tantra, starting with Tilopa (989-1069), then to Naropa (1016-1100), and subsequently to the Tibetan translators Marpa Lotsawa and his celebrated disciple Milarepa. These revered figures are collectively recognized as the forefathers of the Kagyu (བཀའ་བརྒྱུད_{bka' brgyud}^Tibetan) lineage.

2.2. Incarnation Recognition System

The Karmapa lineage is notable for being the first to establish a continuous system of consciously reborn lamas within Tibetan Buddhism. The 2nd Karmapa, Karma Pakshi (1204-1283), is recognized as the first tulku to explicitly predict the circumstances of his own rebirth. Before his passing, the 1st Karmapa, Düsum Khyenpa, provided concise oral instructions to three of his disciples regarding his next incarnation. After his death, the child who would become Karma Pakshi declared himself to be the reincarnation of Düsum Khyenpa, with the circumstances of his arrival aligning with the previous instructions. Furthermore, the 1st Karmapa's teacher, Pomdrakpa, confirmed this through a vision.

The identification of a Karmapa's reincarnation traditionally relies on several key methods:

• Supernatural Insight:** Realized lineage teachers often possess profound spiritual insight that allows them to perceive the identity of the new incarnation.
• Prediction Letters:** The previous Karmapa would typically leave a detailed prediction letter before their passing. These letters, often kept secret and entrusted to a trusted disciple, would specify the time and place of their rebirth, the names of their parents, and any distinctive natural signs associated with the birth. This method is considered infallible proof of the spiritual lineage's continuity.
• Self-Proclamation and Recognition:** The young child themselves may demonstrate an ability to self-proclaim their identity as the Karmapa and recognize objects or individuals associated with their previous incarnation.

Throughout its history, the Karmapa lineage has faced several conflicts in the recognition of its incarnations, notably during the periods of the 8th, 10th, 12th, and the 16th Karmapas. These disputes, while challenging, were ultimately resolved, maintaining the continuity of the lineage. However, the most significant and unresolved conflict to date has been the enthronement of the 17th Karmapa, leading to a long-standing controversy.

3.1. Role in Tibetan Buddhism

As the spiritual head of the Karma Kagyu school, the Karmapa wields significant influence within Tibetan Buddhism. The Karma Kagyu is the largest sub-school of the broader Kagyu tradition, which is one of the four major schools of Tibetan Buddhism. The Karmapa is regarded as one of the highest-ranking lamas in Tibetan Buddhism, embodying a continuous line of spiritual activity and wisdom.

While the Dalai Lama is the supreme spiritual leader of the Gelug school and, by extension, broadly recognized as the spiritual head of all Tibetan Buddhism, and the Panchen Lama is also a prominent figure within the Gelug tradition, the Karmapa's status is distinct. Popular perception sometimes places the Karmapa as "third in hierarchy" after the Dalai Lama and Panchen Lama. However, this interpretation is not entirely accurate due to the sectarian differences; the Karmapa leads a different major school of thought. Nevertheless, the Karmapa's historical importance, the size and influence of the Karma Kagyu school, and global events such as the 17th Karmapa's widely publicized exile have cemented the lineage's comparable global recognition and significance.

3.2. The Black Crown

The Karmapas are intimately associated with and are the traditional holders of the Black Crown (ཞ་ནག་_Zhwa-nag^Tibetan). Due to this unique symbol, they are often referred to as "the Black Hat Lamas." This crown is not merely a ceremonial object but carries profound symbolic and spiritual meaning. Traditionally, it is believed to have been woven by the Dakinis from their own hair and presented to the Karmapa as a direct recognition of his profound spiritual realization and Buddha-nature. It is often called the "self-arisen crown" (རང་འབྱུང་ཅོད་པན་_{rang 'byung cod pan}^Tibetan), signifying its spontaneous manifestation from the Karmapa's inherent wisdom.

The physical representation of this spiritual crown was offered to the 5th Karmapa, Deshin Shekpa by the Yongle Emperor of China during the Karmapa's visit to the Ming court in the early 15th century. This physical crown serves as a material symbol of the deeper spiritual crown that each Karmapa is believed to possess. The Black Crown was last known to be housed at Rumtek Monastery in Sikkim, which served as the final home of the 16th Karmapa. However, following upheavals at the monastery since 1993, there have been concerns regarding its exact whereabouts and safety. The Indian government has indicated intentions to undertake an inventory of items remaining at Rumtek to address these concerns.

4.1. Background of the Dispute

The conflict regarding the 17th Karmapa arose from differing interpretations of the 16th Karmapa's will and prediction letters, as well as the traditional recognition process. This led to a profound division within the Karma Kagyu school itself, with various high lamas and factions supporting different candidates. The dispute was compounded by political factors, including the involvement of the Chinese Central Government and the exiled Dalai Lama, each with their own interests and influence in Tibetan religious affairs. This complex interplay of religious tradition, political maneuvering, and individual interpretations of prophecy created an unprecedented schism within the Karma Kagyu lineage, resulting in the simultaneous enthronement of two claimants.

4.2. Contending Claimants

The primary figures at the center of the 17th Karmapa controversy are Orgyen Trinley Dorje and Trinley Thaye Dorje.

• Orgyen Trinley Dorje (born 1985) was identified and recognized in 1992. His recognition was endorsed by the 14th Dalai Lama, a key figure in Tibetan Buddhism, and subsequently by the Chinese Central Government. This dual recognition meant he garnered support from a significant portion of the Karma Kagyu lineage, particularly within Tibet and from many international Kagyu centers aligned with the Dalai Lama's authority. He is generally considered the candidate of the majority faction within the Karma Kagyu.
• Trinley Thaye Dorje (born 1983) was recognized by Shamar Rinpoche (the Shamarpa), who is traditionally the second-highest lama in the Karma Kagyu lineage and known as the "Red Hat Lama." Shamar Rinpoche rejected the recognition of Orgyen Trinley Dorje and put forward Trinley Thaye Dorje as the authentic reincarnation. This led to Trinley Thaye Dorje being supported by a minority faction within the Karma Kagyu, primarily the Shamarpa lineage and their associated centers, particularly active in Europe and the West.

In addition to these two main contenders, a third claimant, Dawa Sangpo Dorje (born 1977) from Sikkim, briefly self-proclaimed himself as the 17th Karmapa in 2001, but he did not receive widespread support from the Karma Kagyu hierarchy or the wider Tibetan Buddhist community.

4.3. Recent Developments and Resolution Efforts

The long-standing division has seen various attempts at resolution, though a complete and unified recognition has remained elusive for decades. A significant development occurred on December 4, 2023, when Orgyen Trinley Dorje and Trinley Thaye Dorje issued a joint statement concerning the reincarnation of Kunzig Shamar Rinpoche. This joint statement signals a notable step towards reconciliation and cooperation between the two factions, indicating a willingness to engage in dialogue and work towards finding common ground, at least on certain lineage matters.

Earlier, in March 2016, Trinley Thaye Dorje entered into marriage with his childhood friend, in New Delhi, India, and subsequently declared that he would abandon his monk status. This decision had implications for the Shamarpa faction, as it meant their leading claimant for the Karmapa lineage would no longer be a monastic leader. Despite these individual life choices and continued distinct leadership roles, the recent joint statement by both recognized Karmapas suggests an evolving status of the dispute, moving towards a more collaborative, if not fully unified, future for the Karma Kagyu lineage.