lara (not listed)
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H.H. Trijang Chocktrul Rinpoche has already given a good indication of how he will manifest. By looking at his website you will see he is going to be (and already is) a great teacher: http://www.tbiusa.org
And before leaving for America he gave a very interesting interview with the Tibetan Radio in which he also makes clear his position in relation to DS:
“I could not decide against him [the Dalai Lama] but nor could I stop propitiating Shugden with whom my relationship dates back to previous incarnations. I find myself in an immensely difficult situation. The followers of the Protector would not have listened to me…and no one seems to care about the difficulties I am facing…
I also don’t want the people of Chatreng, who have great expectations of me, to be disheartened. But if I continue to propitiate the Protector publicly, I would be compelled to become a sort of head of his worshippers, and this would be an offence to the Dalai Lama from whom I received my Bhikshu ordination, and has always treated me with extraordinary benevolence.
I cannot even hope to keep a low profile as they [the Shugdenpas*] would not let me.
I have reason to believe that my return to India may possibly result in internal chaos, attempts on lives and other immoral activities bringing disgrace to His Holiness…
I cannot sleep and I have had health problems. I am worried about thinking what will happen next. It is quite terrifying to think that I might be a cause of disgrace instead of serving the Tibetan people and His Holiness…
Some have told me, ‘If you abandon the Protector [Shugden], there is no knowing what will happen. We will not consider you a lama [as guru]. The people of Chatreng are strange, very wild and unruly. We do not know what they may do.’
It is very clear my life might be in danger. So I have decided to leave my Labrang and disrobe, so that none of the Shugden worshippers can ask me to be their leader. I hope that this way I can respect the wishes of the Dalai Lama and still revere the protector, practicing in private and far from everyone. I intend to follow a middle way, neither for nor against Shugden. I appeal to both parties not to contact me.
In my own Labrang I have recently witnessed a kind of factionalism and I have discovered that one person in particular was planning an evil conspiracy. This plan was to murder my assistant, Tharchin, and to implicate His Holiness’s government in exile with this odious crime. The conspirator aimed to become chakzoe [manager] of my estate. Tharchin has been very kind to me, more so than my own parents, and has taken care of me since I was three years old. As well as managing the affairs of my Labrang.
With my own ears I heard this person discussing on the telephone a plan to assassinate Tharchin. It is really a matter of great sadness and surprise, especially since the person involved in this ploy has been very close to me as well. If he succeeds in his plan, it would be a cause of great trouble for the Labrang, as well as a cause of disgrace to the Tibetan government and His Holiness the Dalai Lama.
These are not lies, but true facts which I want everyone to know. That is why I made this statement.”
Trijang Chocktrul Rinpoche concluded his message urging Shugden followers to stop seeking him,
“I do not wish to be in touch with you.”
*Shugdenpas are people who are devotees of Dorje Shugden.
28-07-2010 08:40:22   °3018
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THOMAS DAVID CANADA (United States of America)
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How many Western Mahayanna Buddhist do you think were there in 1966?
Some to none! I know, I was there.
How many Anti War Protestors were there in 1966?
Some to none. It grew quickly once the truth was out!
I remember a Buddhist Monk in Viet Nam sitting in a fire he had set to Protest the Insansity of War, that was 1965. I was overwhelmed that someone could self ignite and never budge an inch from his Lotus while the fire consumned his body.
. What Power! What Conviction of Self
How many People even knew who Dl was before he received his Nobel Prize?
Who do you think arranged Dl's first formal visit to the West?
Gonsar Tulku and Geshe Rabten and Ganchen Rinpoches with Geshe Helmut did with open and happy hearts.
They arranged his invitations to meet heads of State. His Security,Everything.Drove his car, translated for him.
Dorje Shugden Lamas and Monks,Lay People Acted as Plymouth rock for Mahayanna Buddhism Entering the West.
Back when you could sit with the Dalia lama all day long.
No fear, all of us were his security
Not that he really needed it in those days
What happened to those days Lone Hermit?
Would you have any idea or were you still attending primary school or even here? .
Millions might change their minds, if he does 'not' first recant and ask forgiveness.
That we can do.
That we have offered with folded hands millions of times ,all go unheeded until our knees made me get up and say.I am Mad as Hell and I am not Going to Take this Anymore!
One simple little kind reply to one of his Earlier Benefactors.
Just to discuss it like Brothers.
They had little resources in 1977, little recognition. Just some harmless cute little men.I donated a 115 acres in 1979 to preserve the Culture of Tibet to the Dalia Lama,actually it was 1977 in Indiana. a hubbub of Tibetan Buddhism.
With Geshe Rabten guided by Kyabje Trijang, Zong Rinpoche, Pabonkaba Rinpoche,Ling Rinpoche.
All guided and supported as well by the man who stayed behind .in Lhasa to collect art and relic spending ten years in prison to begin the Tibet House in New Delhi, Domo Geshe Rinpoche
All acting in concert as One
One could safely go to anyone.
All Devoted to Shri Dorje Shugden and the Preservation of the Teachings of Je T'Song Khapa transmittted as Purely as the day Lord Buddha first spoke them.
" But some who are narrow minded, not understanding this point, consider this Dharmapala to be like an ordinary worldly being and, with supposed faith in the Dalai Lama and the Panchen Lama, disparage him; or else they indeed admire this great Dharmapala but criticize the Dalai Lama or Panchen Lama. Using either one as a reason not to admire the other and speaking badly about either in any way is the conduct of an ordinary being who, under the influence of attachment and hatred, just tries to help friends and hurt enemies; it obscures the increase of these great holy Aryas' deeds and creates the karmic cause to experience unbearable suffering in the future."
Maybe Mr. Gyatso should read this, as he taught me how to hate!
1968/hate the Chinese/1977/Really Hate the Chinese/1989/hate the Chinese/1999/Hate the Chinese/2009/Olympic Hate The Chinese!
That's been the message since I cannot remember when
Hear Me Lone Hermit?
If you mock me again
I will shout in your ears
"Let faith be my shield and let joy be my steed
‘Gainst the dragons of anger, the ogres of greed;
And let me set free, with the sword of my youth,
From the castle of darkness, the power of the truth."
Hear me?
Good Teachers make Good Students!
Hey!
26-07-2010 14:08:00 °3016
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| THOMAS DAVID CANADA (United States of America)
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In early 2010, the Dalai Cult filed a "Note relating to the Memorandum on Genuine Autonomy for All Tibetans" to the Chinese government, requesting talks on the "welfare of 6 million Tibetans."
It is well known that the cruel oppression and exploitation brought about by theocratic feudal serfdom in old Tibet severely suffocated the vitality of society, and caused development in Tibetan society to stagnate for a long period of time.
Prior to the 1950s, Tibetan society was still extremely closed and backwards, and the production level and the development of the entire society were at an exceptionally low level. Numerous serfs and slaves suffered from hunger and cold and had difficulty making a living. Countless Tibetans died from hunger, cold, poverty or disease.
American Tibetologist Tom Grunfeld pointed out that according to a survey in eastern Tibet in 1940, 38 percent of households had never drank tea, 51 percent could not afford ghee, 75 percent often had to take weeds mixed with cow bone soups, oat or bean flour as their meals.
Since the 14th Dalai Lama could not even guarantee the most fundamental rights of survival for numerous Tibetan agricultural and pastoral farmers, he is not qualified to talk about the "welfare of 6 million Tibetans." Furthermore, "6 million Tibetans" imply a concept of a "Greater Tibet." As the 14th Dalai Lama had never managed any Tibetan region outside Tibet, he is even further from being qualified to discuss the "welfare of 6 million Tibetans."
The hard facts prove that what the Dalai Lama had said about the profits from Tibetan development being taken away by the Han nationality is just scheming and tricks. Before the democratic revolution, Tibetan farmers and herdsmen did not have the means of production and were in almost life-long debts. They had poor living conditions, with more than 90 percent not having their own homes and no more than 3 square meters of housing per capita. In 2009, however, their per capita net income reached almost 3,600 yuan and Tibetans' living conditions have made significant improvements, with over 1.2 million farmers and herdsmen from 230,000 households moving into new houses.
Moreover, infrastructure construction also improved significantly. Ecological protection and construction were strengthened and education, science, culture, health and other social programs had an integrated development. At present, Tibet has a stable social situation, where people live in peace and the public cherish their hard-earned happiness more. The slogan of "Unity and stability are a blessing, while division and turmoil are a curse" has become the consensus of people in the region.
Tibetan people did not become the true masters of Tibet Autonomous Region until the peaceful liberation of Tibet Autonomous Region. However, the Dalai Lama used every trick in the book to destroy the tranquility of Tibet Autonomous Region and brought "suffering" to the Tibetan people through his "villainies." The Dalai Lama started an armed rebellion at the end of the 1950s and the Dalai Cult also stirred up continuous and massive riots in Lhasa at the end of 1980s, which has seriously violated the interests of the Tibetan people.
In addition, the "3.14" incident, which was planned and stirred up by the Dalai Clique, caused more damage to the lives and property of the Tibetan people and seriously destroyed the stable and united situation of Tibet. People wonder where the mercy and compassion of Buddhism are every time the Dalai Lama instigates and indulges law breakers to disturb public order.
All these incidents have proved one fact—what the Dalai Lama wants to defend is only the joy and happiness of the minority separatists, and what he wants to destroy is the peace, comfort and safety of the majority Tibetan people. As the Dalai Lama wants to pay a debt of gratitude towards feudal serfdom, Tibetans indignantly reply to him that it is a fond dream to restore the feudal serfdom under theocracy.
In order to call the people to support Tibet and help the Tibetan people develop undertakings in fields such as economy, culture and education, the Chinese government not only provided direct economic assistance to Tibet, but also formulated a series of preferential policies over the past 50 years. Great achievements have been made by the Chinese government. The great changes in the lives of the Tibetan people prove that the Dalai Lama is not qualified to talk about the "welfare of 6 million Tibetans."
26-07-2010 11:38:12 °3015
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| THOMAS DAVID CANADA (United States of America)
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Dalai Lama's 'Greater Tibet' concept against China's law08:46, May 18, 2010
On March 24, Professor Hao Shiyuan, Deputy Secretary General of the Chinese Academy of Social Sciences and Director of the Institute of Ethnology and Anthropology Study, said the truth of the "Greater Tibet," proposed by the Dalai Lama, is that he seeks independence under the guise of ethnic autonomy. It has violated the Constitution of the People's Republic of China and the Law of the People's Republic of China on Regional Nationality Autonomy.
"According to the Constitution of the People's Republic of China and the Law of the People's Republic of China on Regional National Autonomy, the basic content of the system of regional autonomy of ethnic minorities is regional autonomy of ethnic minorities. It is a basic policy consistent with China's conditions and also an important political system of China," he said.
In the two laws, the phrase "ethnic autonomy system" does not appear, nor is it said to be equal to "regional autonomy of ethnic minorities."
Professor Hao said, in China, regional autonomy of ethnic minorities is a system combining the ethnic and regional factors. The ethnic factor highlights the ethnic groups' implementation of autonomy at different levels of administrative areas such as autonomous regions, counties and townships. And the regional factor highlights the common interests of all ethnic groups in the autonomous areas.
Then in the autonomous areas, these two factors form the local people's congresses and people's governments, which exercise the right of autonomy under the Constitution of the People's Republic of China and the Law of the People's Republic of China on Regional Nationality Autonomy.
In other words, an ethnic minority, as long as it has a certain population size in a certain administrative area, can enjoy the regional autonomy of ethnic minorities in the area. The system goes with the people and with the administrative area.
For instance, if there is an area where Tibetans gather and live in Jiangsu Province and they make up a big proportion of the area's total population, then an autonomous county or township could be established here. And they can be given the right of managing the affairs of their own ethnic group. This is a demonstration of the ethnic factor with the ethnic identity highlighted.
Meanwhile, the autonomous administrative area is not exclusive for other ethnic groups. So there might be people of other ethnic groups, for instance, the Han nationality, the Tujia nationality, Mongolians and so on, living in the neighborhood of the Tibetan families.
Therefore, this autonomous county or township should take the common interests of all the ethnic groups in the area into consideration in its administration. It is a local- level state administrative organ. This is a reflection of its regional factor.
Why does China adopt this method? An important reason is the reality that China's ethnic groups live together over vast areas while some live in individual concentrated communities in small areas. In such a unified country, different ethnic groups could migrate according to their needs freely and spontaneously.
This reality decides the ethnic policy should go with the people. Wherever the people of a certain ethnic group go, the policy goes with them. And this rule is implemented universally across the country.
As this combination of ethnic factor and regional factor takes care of the common interests of all ethnic groups, the ethnic minorities, while living together with their own group, could co-exist in harmony with other ethnic groups. The unity will not be harmed.
Professor Hao said, in some countries, the mode of ethnic autonomy was implemented by the practice whereby ethnic political parties obtain a majority of seats in the local council in the election and form the local government. For instance, in Scotland and the Basque region of Spain, this is just the case.
However, if the ethnic political parties fail in the election, then the area will adopt regional autonomy. The ethnic autonomy will only be implemented when it is passed through a vote in the local council. Resident (indigenous) autonomy is also a form of ethnic autonomy.
First of all, the "genuine autonomy" Dalai Lama calls for is a negation of the current practice of regional autonomy of ethnic minorities. Secondly, his "respect the unique Tibetan identity" and "unified settlement" are actually creating a regional "territorial basis", or "Greater Tibet."
Thirdly, he calls for the Tibetans should have the right of establishing the local government and government organizations consistent with its own needs and characteristics, as well as the systems. This is a negation of the existing local People's Congress and People's Government with the purpose of Tibetans ruling Tibet.
Fourth, his autonomous program combines the contents of ethnic autonomy of the countries mentioned above, but his mode is actually seeking "genuine" autonomy in accordance with the "one country, two systems" arrangement in Hong Kong and Macao.
His autonomous program is built on the basis of the so-called fully consistent with the Constitution in terms of autonomy. But the real hint is, in order to make it appropriate for the needs and characteristics of the Tibetan nationality, re-examination and revision may be necessary for some of the autonomy provisions to finally achieve a high degree of ethnic autonomy allowing Tibetans to rule Tibet.
26-07-2010 11:31:51 °3014
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| THOMAS DAVID CANADA (United States of America)
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Human rights for Tibetans are fully guaranteed and those from different ethnic groups in Tibet are united and leading happy and secure lives, said Qin Gang, spokesperson for the Ministry of Foreign Affairs, on July 15.
Qin held a routine press conference on July 15 during which a reporter asked, "The Chinese foreign ministry recently organized some foreign reporters to visit Tibet, but some wrote reports, which stated that local Tibetans are 'under oppression.' How do you respond to these reports?"
Qin noted that he wanted to give a brief answer—facts speak louder than words. No matter if you like it or not, Tibet's economic and social undertakings have continued to advance, human rights for Tibetans are fully guaranteed and people from various ethnic groups in Tibet are united and leading secure and happy lives. This is an objective and undeniable fact, he said.
Furthermore, Qin responded to a question about the U.K. Foreign Secretary William Hague who said that the U.K. government is concerned about the human rights situation in Tibet. Qin said that Chinese Foreign Minister Yang Jiechi met with the press and answered relevant questions on the human rights issue in a comprehensive and eloquent manner after meeting with Hague on July 14.
Qin added that he wanted to say a few words to reporters about both the situation in Tibet and Xinjiang, hoping that they may cover Tibet based on reality rather than imagination. As to the foreign reporters' visit to Tibet, since they are living and working in China, the most basic rule is to abide by China's laws and regulations.
26-07-2010 11:24:27 °3013
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| THOMAS DAVID CANADA (United States of America)
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Dorje Shugden and Saint George – Brothers in Arms
Some time ago I was attending teachings at a Dharma center. During a break I joined a group of visitors who were being shown round. One of them expressed surprise at the figure of a Tibetan Buddha who was holding a sword and riding a fierce looking Himalayan snow lion. She wanted to know why, if Buddhism was a religion of peace and gentleness, this Buddha was armed.
The guide explained that the Buddha was Dorje Shugden, who was the Dharma Protector of the center. A Dharma Protector has the function of spiritual guidance and protection of those who follow a particular Buddhist path. The sword was symbolic and was used to cut through the bonds of ignorance and attachment which bind us to Samsara. It was certainly not for injuring sentient beings.
This explanation of the role of Dorje Shugden (also spelled Dorje Shugdan) very much reminded me of the concept of a Patron Saint in Christianity, and in particular of Saint George, who is also depicted as an armed knight.
Saint George is usually shown in combat with a dragon, which he is attempting to slay using a sword, or sometimes when depicted on horseback he has a lance.
Of course the dragon also is not a sentient being. Terrestrial reptiles of that size (let alone fire-breathing ones!) have not existed during human history, so they can’t be some sort of folk memory of dinosaurs – though I suppose it is possible that dinosaur fossils may have been unearthed in ancient times and given rise to legends of dragons.
But, as Brian Bates points out in The Real Middle Earth [1], to ancient peoples dragons had an allegorical and symbolic significance. The typical dragon would gather and guard a hoard of treasure, and fly into fiery and destructive anger if any of the treasure were removed. And yet the dragon could not spend any of its wealth. Tolkien’s Smaug in The Hobbit has many precedents in ancient folklore.
So the symbol of the dragon represents the two useless and destructive delusions of attachment and anger, which Saint George is attempting to destroy.
The historical Saint George was a native of Cappadocia and was martyred for his beliefs in 303 AD by the emperor Diocletian. Thus the legend of St George dates from the earliest period of Christianity, when it was still close to its Buddhist roots [2].
Saint George is the Patron Saint of several countries and cities, and is often regarded, like some of the Arthurian knights, as a symbol of Christian chivalry.
As with Saint George, the historical Dorje Shugden also suffered martyrdom for speaking his mind. According to Donald Lopez Jr.[3] he was a learned and virtuous monk of the seventeenth century. He was also an expert debater, but one day his debating skills annoyed the establishment and he was found dead soon after with a ceremonial scarf stuffed down his throat.
Following his death, Dorje Shudgen was adopted as the protector of the Gelug school of Tibetan Buddhism. In common with St. George, he has a chivalrous aspect, his forceful functions being to ‘dispel false accusations against the innocent’ and to act as the ‘protector of the protectorless’ [4] .
So we can perhaps think of the two supramundane knights – one Buddhist, the other Christian – as brothers-in-arms in the bloodless war against delusions.
Let faith be my shield and let joy be my steed
‘Gainst the dragons of anger, the ogres of greed;
And let me set free, with the sword of my youth,
From the castle of darkness, the power of the truth.
From ‘WHEN A KNIGHT WON HIS SPURS’
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REFS
[1] The Real Middle Earth by Brian Bates, published Sidgwick and Jackson 2002. ISBN 0 283 07353 5
[2] Key dates for the politically inspired removal of the Buddhist teachings from Christianity are -
In the East, the Second Council of Constantinople 553 AD.
In the West, the Synod of Whitby in 664.
The process was completed with the Papal extermination of the Cathars (Albigensians) in the 13th century.
[3] ‘Two Sides of the same God’ by Donald S. Lopez, Jr. in Tricycle, Vol VII, No 3 Spring 1998, pp 67 to 69.
[4] ‘Heart Jewel’ by Geshe Kelsang Gyatso, second edition published Tharpa 1997 ISBN 0 948006 56 0 p.119.
25-07-2010 07:05:47 °3010
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