CTA and the Kagyus

Freedom for Tibetans is not likely if the Central Tibetan Administration (CTA) continues their double standard politics

By: Tenzin Tsondrue

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to [email protected].


In a world driven by differing values, individual needs and often opposing organizational interests, conflicts and controversies are inevitable. Unfortunately this applies to all aspects of life including religion. In fact, religion is always a latent source of quarrels which, if unmanaged, can escalate into full blown hostilities. Therefore a leader and the government of a religious community must make special effort to be fair and be seen to be unbiased and equal in its handling of such conflicts. A defining mark of good government is fairness and the care the leadership takes to neither fall into partisanship by choosing a side to stand with, or to remain apathetic to the plight of another.

This is a concept that the Tibetan government-in-exile, now known as the Central Tibetan Administration (CTA), seems unable to grasp or have no respect for, acting instead as if it is still a feudal lordship rather than the liberal government it professes to be. The CTA’s official stance on key issues is found to differ depending on what situation suits its agenda better.

At first glance, it may just seem like the CTA is an inexperienced and incompetent government. But after decades of similar inconsistencies, it is clear that the CTA is not in fact a government of the people and for the people, but a conspiracy of a small elite, using the instrument of government to serve themselves. This would explain why they appear reluctant to apply good governance in situations where there is no personal benefit to them (other than the well being of the people) but are quick to intervene and act ultra vires when there are private objectives to fulfill.

For example, neither the Dalai Lama or the CTA acted swiftly to discourage the spate of over 100 self-immolations around 2010. Instead those incidents were treated as political opportunities for anti-Chinese propaganda and so the CTA refused to advise against them for the longest time, choosing political mileage over the lives of its people. That is not the only example and in fact a number of past events involving the Kagyu, Sakya and Gelug lineages will attest to the CTA’s secret agendas. These examples will expose the fact that what the CTA claims to be policies and guiding principles only apply in some cases and not in others, depending on what is more conducive to their hidden plans.

In its harsh decision to ban the practice of Dorje Shugden, the CTA cited the reasons being Dorje Shuden’s legacy of enmity towards the Dalai Lama line; the ‘sectarian’ nature of the practice that breeds disunity; the malicious intention of the leaders of the practice who are in fact Chinese agents; the ‘spiritual bond’ (samaya) between the Dalai Lama and all Tibetans which if breached would endanger the Dalai Lama’s life, and other similar false justifications. All these reasons seem to allude to the CTA taking steps to protect the overall well-being of the people but we will see that these reasons are hollow because when similar situations arise apart from Shugden, the CTA has acted differently. These contradictions have led to some of the greatest damage being inflicted on the credibility of the Tibetan nation and Tibetan Buddhism in modern history.

 

1. The Fifth Dalai Lama and the Kagyus

Highlights discrepancies in the way the CTA deals with the Gelugs and the Kagyus

The autobiography of the incomparable scholar Geshe Lhundub Sopa

Following the assassination of King Langdarma in 842 CE, which marked the end of the Tibetan Empire that had originally been established by Namri Songtsen, the region of Tibet fell into many years of civil war. The Fifth Dalai Lama, Ngawang Lobsang Gyatso (a short biography can be found here) instigated a series of military and social campaigns in an attempt to once again unify Tibet under a single leadership. It was during this period that the Fifth Dalai Lama enlisted the help of Gushi Khan, a powerful military leader of the Dzungar Mongols.

In Geshe Lhundub Sopa’s autobiography Like A Waking Dream, he writes that the Dzungar Mongols who supported the Fifth Dalai Lama defeated the army of the King of Tsang, who were patrons of the Karmapa. As a result, the defeated Karmapa (the spiritual head of the Karma Kagyu lineage) was sent to Tsurphu Monastery by the government of the Fifth Dalai Lama.

The Fifth Dalai Lama is widely known as the leader who unified Tibet and became both the religious and temporal leader of the region

The Gelugpa leadership felt that the surrounding landscape of the monastery – the mountains framing the black earth below and the sky above in a triangular fashion, to be highly inauspicious. This triangle resembles the black iron triangle used in Tibetan sorcery to entrap spirits and negative forces. Hence, it was thought that sending the Karmapa there was to condemn him to an unpropitious place.

The black iron triangle is known to be used in rituals that trap and bind negative spirits and energies.

In retaliation, the Kagyus are rumoured to have procured the Fifth Dalai Lama’s hair and placed it under the steps at the front entrance of Tsurphu Monastery. This was done deliberately so that all who entered the monastery would have to symbolically step over the Dalai Lama, which was considered a grave insult. This incident is one of many that tells of the historic enmity between the Karma Kagyus and the Fifth Dalai Lama and his government. It is rumoured that the Fifth Dalai Lama’s hair is still under the Tsurphu Monastery steps. Even Geshe Sopa had heard of it and he states in his book that he never set foot in that monastery because he was afraid that the rumour might turn out to be true.

At one time I wanted to go to Tsurphu, but somebody told me that I shouldn’t. The person said that in the time of the Fifth Dalai Lama, the Kagyupas had gotten some of his hair and put it under the front steps of the monastery. Walking on the steps would be like stepping on the Fifth Dalai Lama’s head. It was probably true. After the Fifth Dalai Lama’s rise to power there was strong animosity between the sects; the Kagyupas probably thought of him as their enemy. They could have gotten some of his hair and done this. Every time I went by that valley and saw the golden roof and the beautiful buildings, I wanted to go, but I never did. I was afraid that it might be true about the Fifth Dalai Lama’s hair under those steps.

- Geshé Lhundub Sopa with Paul Donnelly, Like a Waking Dream: The Autobiography of Geshé Lhundub Sopa, Wisdom Publications, Inc. 2012. P.30)

The steps leading to Tsurphu Monastery in Tolung Valley, Tibet. Established by the 1st Gyalwa Karmapa, Dusum Khyenpa, it has long been the traditional seat of the Karma Kagyu tradition

Geshe Sopa’s statement indicates that Gelug-Kagyu animosity may still be simmering beneath the surface. Certainly if the Fifth Dalai Lama’s hair remains where it was planted, it could be misrepresented as the continuing intention of the Kagyus to put down the lineage of the Dalai Lamas. It hints at an unspoken and subtle feud between the Kagyupas and the Gelug establishment. This is a potentially inflammatory situation and could be harmful to the unity of Tibetans, even though it may not be the intention of present day Kagyus.

Surprisingly the CTA has not done anything about this. The CTA has stated on more than a few occasions that even to oppose the historic Dalai Lamas is tantamount to opposing the present Dalai Lama. We see this clearly in the case where the present Dalai Lama and the CTA have taken it upon themselves to continue open hostilities against Shugden Buddhists today, as the result of an alleged feud between the 17th century Gelugpa sage, Tulku Drakpa Gyaltsen and his supposed rival, the Fifth Dalai Lama. Dorje Shugden is the Dharma Protector that is the reincarnation of Tulku Drakpa Gyaltsen.

The Dorje Shugden practice is banned today because the CTA claims that as a result of an alleged quarrel some 360 years ago, Shugden Buddhists are enemies of the present Dalai Lama. And seeing that the Dalai Lama is the embodiment of the Tibetan nation and its people, by extension Shugden Buddhists are enemies of the Tibetan people. This ‘fact’ therefore warrants their persecution. Of course this is an absurd proposition and yet the Dalai Lama has stated that he is obliged to continue the legacy of the Fifth Dalai Lama with regards to Shugden. The simple fact that the Fifth Dalai Lama’s hair remains under the steps of Tsurphu Monastery and yet the CTA treats this with casual indifference, speaks of their dis-ingenuity. Why act on an alleged centuries-old conflict between Tulku Drakpa Gyaltsen and the Dalai Lama’s predecessor and punish Shugden Buddhists today, and not apply the same treatment to the Kagyus? Why penalize one set of people and not the other for what appears to be similar ancient conflicts? And for that matter, why should a progressive government be concerned about old conflicts?

The CTA’s inconsistency in its treatment of Shugden Gelugpas and Karma Kagyus can only be explained by the fact that it is easier for a Gelugpa Dalai Lama and CTA to pick on their own people. On the other hand, they cannot get away with the same treatment with the Karma Kagyus who are not from the same tradition or school of thought. Therefore their actions and decisions are not based on what is right but what suits them and what they can get away with.

 

2. The CTA’s Silence on Forced Kagyu Conversion

The Gyalwang Drukpa, the spiritual head of the Drukpa Kagyu School

On September 10th 2014, the Gyalwang Drukpa, head of the Drukpa Kagyu lineage published an open letter calling upon Karma Kagyu leaders to end their forced conversion of Drukpa Monasteries and holy sites. These conversions were allegedly done following the instructions of the current 17th Karmapa, His Holiness Ogyen Trinley Dorje , a fact that perturbs the Gyalwang Drukpa given his deep respect for the Karmapa. Both lineages have shared a strong spiritual bond and are even known as Gyalwa Kar-Druk Yab-Sey or “Spiritual Father and Son” as the Gyalwang Drukpas and Gyalwa Karmapas have historically given guidance to whomever of the two was younger. Whilst both schools are closely interrelated, they have maintained their individual lineages, traditions, practices, hierarchies and administrations. However this harmony between the two lineages has been increasingly threatened by the Karma Kagyu’s forced conversions of the Drukpa Kagyus.

The Gyalwang Drukpa’s open letter regarding the forced conversions of Drukpa Monasteries and holy sites (Click to enlarge)

In the interview below, the Gyalwang Drukpa explained that these forced conversions have become increasingly common and not even holy sites like the sect’s Dri-ra Phung monastery, the equivalent of Mecca to the Muslims, have been spared. The Gyalwang Drukpa likened these forced conversions to “killing us [Drukpas]”. In other words it is a serious attempt to force the disintegration of the Drukpa lineage. The Gyalwang Drukpa expressed in the video that he has had to go public to create awareness of the Drukpa lineage’s plight which begs the question, where is the CTA in its duty to preserve unity? Preserving unity is also the CTA’s often quoted justification to wipe out Shugden Buddhists whom the CTA accuses as being ‘sectarian’ and therefore dangerous.

This is not a commentary on the relationship between the Drukpa Kagyu and the Karma Kagyu. This article does not serve to condone the behavior of those monks who have forced their way to overrun Drukpa monasteries, but neither does it seek to malign the Karma Kagyu lineage. Instead it is to highlight the hypocrisy of the CTA in targeting Shugden practitioners, as well as to highlight how the CTA has utterly and completely neglected their duty to create an environment where all lineages can thrive and not at the expense of any sect or tradition.


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The Gyalwang Drukpa explains about the forced conversions during a short interview. From the Drukpa Lineage’s YouTube channel.

The incredible thing to note is that this is not a recent phenomenon and has been taking place for over a decade. And yet neither the Dalai Lama or the CTA have stepped in to ensure that the Drukpa Kagyus are protected from such forced annexations. The Dalai Lama has time and time again presented himself as the spiritual head of Tibetan Buddhism who is responsible for the preservation of all Tibetan Buddhist lineages. The CTA was established to supposedly represent the welfare of all Tibetans as well as organizations. Yet both the Dalai Lama and CTA have behaved as if the Tibetan spiritual community is exempt from all laws.

The Gyalwang Drukpa expresses his worries over the issue in a dignified yet authoritative manner, promoting cooperation rather than fighting. He is quoted as saying, “Buddhism is not about conversion. It is about love, compassion, peace and understanding.” This role and statement promoting peace should have been said by the Dalai Lama and reiterated by the CTA. So why does the CTA and Dalai Lama continue to remain silent? Compared to the ban on Dorje Shugden which the CTA actively supports, the CTA’s silence towards these forced conversions betrays its double standards and its targeting of the Gelugpa lineage’s practice of the Wisdom Protector, Dorje Shugden.

It cannot be said that the CTA has a policy of non-intervention in spiritual matters. The CTA’s apathy and disturbing silence in the Drukpa-Karma Kagyu case is in stark contrast to their aggressive advocacy of forced conversions of Shugden Buddhists away from their practice, even to the point of legislating such criminality in parliament. Furthermore, if the CTA appears to be non-interventionist in its approach to the various Tibetan Buddhist schools, this illusion is dissipated when we realize that the CTA has previously actively interfered in Kagyu affairs.

 

3. A CTA proposal to restructure the Kagyu leadership

In another 2010 interview regarding Kagyu leadership, Gyalwang Drukpa openly dismissed a CTA proposal to restructure the Kagyu leadership and base the appointment of a single leader to all Kagyu sects on a rotational basis. Not only does this interfere with the various Kagyu sects’ self-determination based on centuries of tradition but as the Gyalwang Drukpa explained, this would destroy the harmony between the different Kagyu lineages.

Perhaps that was the intention of the CTA from the beginning. Just as the CTA divided the Gelug lineage by imposing a ban on a pervasive protector practice of the Gelugs, it created division within the Kagyus. By side-stepping proper protocol and acting beyond its authority, the CTA forcibly interfered with leadership issues in the Karma Kagyu lineage, with devastating effect as evidenced by the violence at Rumtek Monastery, the official seat of the Karmapas.

 

The Violent Rumtek Takeover

Rumtek Monastery lies 24 km from Gangtok, Sikkim (Northern India) and is regarded as the wealthiest of all Tibetan Buddhist monasteries. A few years after the 16th Karmapa passed into clear light in 1981, there were two claimants to the throne. One, Ogyen Trinley Dorje, was discovered by Tai Situ Rinpoche, who was one of the regents of the Karma Kagyu school; the other, Trinley Thaye Dorje, was discovered by the senior regent, Shamar Rinpoche. By tradition, it is the responsibility of Shamar Rinpoche to find and enthrone the next Karmapa but Tai Situ Rinpoche broke with tradition and protocol, and approached the Dalai Lama to endorse his candidate as the rightful Karmapa. It should be stated clearly that the Dalai Lama does not have any authority or influence in the appointment of the highest seat of the Karma Kagyus. Yet in this instance, the Dalai Lama sided with Tai Situ Rinpoche instead of mediating the conflict.

Today there are two 17th Karmapas – Tai Situ Rinpoche enthroned Ogyen Trinley Dorje with the support of the Dalai Lama, the CTA and, ironically, the Chinese government. Meanwhile, Shamar Rinpoche enthroned Trinley Thaye Dorje with the backing of a large percentage of the Karma Kagyus. By intervening in Karma Kagyu affairs then officiating his unwarranted intervention by drawing the CTA into fray, the Dalai Lama’s endorsement of a Karmapa candidate split the Karma Kagyu lineage. His decision sparked violent clashes over Rumtek Monastery, turning a holy site into a battlefield.

Disturbingly, as conflicts between the two parties escalated and continue to persist till this day, neither the Dalai Lama or the CTA have seen fit to step in once again, this time to arbitrate a quarrel which was not intractable until the Dalai Lama’s involvement. Despite the problems caused, the CTA remains recalcitrant. The Karmapa Charitable Trust (the legal and administrative body of Rumtek Monastery) officially declared Karmapa Trinley Thaye Dorje as the heir of the 16th Karmapa and this decision was upheld by the Indian court of law. Instead of respecting that, the Dalai Lama continues to regard Ogyen Trinley Dorje as the rightful Karmapa candidate, and endorses his status by constantly appearing in public and official events with him. The CTA’s refusal to act as a fair, impartial and democratic government is even more disturbing. A true spiritual leader who claims to represent all Tibetan Buddhist traditions should not take sides and act to the disadvantage of any particular lineage. A genuine government of the people would push for peaceful reconciliation. And yet none of these commonsense measures were or have been taken.

The Karmapa Controversy, just like the Dorje Shugden ban, is concrete proof that both the Dalai Lama and CTA do not operate on principles of peace and justice. In both cases, their actions led to results diametrically opposed to what they are supposed to uphold. Both the Dalai Lama and CTA are often heard preaching peace and unity. In fact, the CTA claims that banning the Shugden practice was necessary to safeguard unity amongst the Tibetan people. And yet the CTA’s ban of the Shugden practice and their endorsement of Tai Situ Rinpoche’s candidate split the largest (Gelug) and second largest (Kagyu) Buddhist schools, thereby tearing the entire Tibetan community apart.

 

4. Tai Situ Rinpoche’s Exile from India

An online transcript of Tai Situ Rinpoche’s speech upon arriving back in India. Click to enlarge. (Source: http://www.quietmountain.org/links/situ_rinpoche/situ_return.htm)

In 1994, Shri Narayan Singh filed a criminal complaint to the Chief Magistrate of Delhi alleging Tai Situ Rinpoche to be an agent of the Chinese along with Gyaltsab Rinpoche, and that they were part of a bigger Chinese conspiracy to bring about the disintegration of India.

The complaint alleged that the conspirators planned to do this by bringing about the amalgamation of the Tibetan Autonomous Region of China and the Indian state of Sikkim. Another similar report was allegedly filed by Sri Sridar Rao, an official of the government of Sikkim and was submitted to the Cabinet Secretary of India, T S R Subrahmanyam.

Ogyen Trinley Dorje (left) was found and recognized by Tai Situ Rinpoche (right) and is one of two claimants to the throne of the 17th Karmapa. This claimant, supported by the Chinese, is also supported by the Dalai Lama

Following a series of newspaper articles discussing this, the Indian government decided to ban Tai Situ Rinpoche in August 1994 from re-entering India on national security grounds. The ban was the culmination of a decade-long Indian intelligence investigation of Tai Situ Rinpoche’s activities in China. It seems that the recognition of a Chinese national as the Karmapa by Tai Situ Rinpoche, who was also backed by the Chinese, seemed to be at the heart of this controversy. A Chinese Karmapa would eventually wield tremendous power in Sikkim, where Rumtek (the seat of the Karmapa) lies.

And so, if it is true that the Dalai Lama and CTA were concerned about Chinese spies infiltrating their ranks and sabotaging the Tibetan independence movement, they would have been more reluctant to endorse a Chinese-sponsored Karmapa. Clearly however, Tai Situ Rinpoche and his protégé Ogyen Trinley Dorje’s close ties with China were of no concern to the Dalai Lama and CTA.

However, when it comes to individuals whom the CTA wishes to oppress and marginalize, the individual’s spiritual practice (which in fact precedes the Sino-Tibetan conflict) becomes reason enough for the CTA to label them ‘Chinese agents’. Even to be seen with any Chinese person is tantamount to treason. The CTA even went as far as publishing a hitlist of Shugden lamas and worshipers on their official website, denouncing them as criminals of society for protesting against the Dalai Lama.

Why is there such disparity between the way the CTA views Tai Situ Rinpoche and Ogyen Trinley Dorje, and the way they view all Shugden Buddhists? The only logical conclusion would be that in one situation, the CTA benefits from endorsing a Chinese-backed Karmapa whilst in the other, they do not benefit in any way. By endorsing a Karmapa candidate with confirmed ties to China and supporting Tai Situ Rinpoche whom Indian Intelligence suspects to be an agent of the Chinese government, the CTA proves its own malicious intentions. And this is not to mention the CTA’s complete disregard and respect for India’s security concerns.

 

5. The Sakyas and the Question of Samaya

The great Sakya Lama Chobgye Trichen Rinpoche (centre), together with the Karmapa Candidate Trinley Thaye Dorje (left) and the Sharmapa (right)

Another interesting point to note is the Dalai Lama’s view that all Tibetans have a spiritual bond with him, and this compels them to obey his every wish. Failure to do so harms the Dalai Lama’s life through the breaking of their samaya with him, or so they are told.

Yet the same policy does not apply to Sakya lamas and the Dalai Lama. The great Sakya Lama Chobgye Trichen Rinpoche, recognized by the 13th Dalai Lama as the 18th in the lineage of Chobgye Trichens, was instrumental in the Sharmapa’s recognition of Trinley Thaye Dorje as the rightful 17th Karmapa. During multiple dreams, Chobgye Trichen Rinpoche had visions of the late 16th Karmapa Rangjung Rigpe Dorje circumambulating stupas and even had a relative come to him with a photograph of a child who is supposed to be the reincarnation of the 16th Karmapa. Chobgye Trichen Rinpoche conveyed this to the Sharmapa in 1986, who then went on to recognize Trinley Thaye Dorje as the 17th Karmapa.

His Holiness the 14th Dalai Lama (left) receiving Sakya teachings and empowerments from Chobgye Trichen Rinpoche

His Holiness the 14th Dalai Lama is actually a student of Chobgye Trichen Rinpoche, having received Sakya teachings and empowerments from him. So the question arises: why did the Dalai Lama endorse Ogyen Trinley Dorje as the 17th Karmapa when his own Sakya teacher Chobgye Trinchen Rinpoche recognised Trinley Thaye Dorje instead?

Within Tibetan Buddhism, a student is supposed to follow the advice and actions of his/her teacher, so why didn’t the Dalai Lama abide by Chobgye Trichen Rinpoche’s recognition of Trinley Thaye Dorje as the correct reincarnation of the 16th Karmapa? This is not the first time that the Dalai Lama has gone against the advice or teachings of his teachers. The Dalai Lama also contradicted his main teachers, H.H. Ling Rinpoche and H.H. Trijang Rinpoche, when he abandoned the protector practice and imposed the ban on Dorje Shugden.

So how is it that Chobgye Trichen Rinpoche’s support for a rival Karmapa candidate, the Dalai Lama’s decision to support a candidate apart from the one Chobgye Trichen Rinpoche recognised, and the Dalai Lama’s turning against his own teachers’ practice all do not constitute breaking samaya? But Shugden worshipers’ refusal to obey the diktat of the Dalai Lama (with whom they might have no spiritual bond) is considered breaking samaya? Many Tibetan Buddhist practitioners have firmly-established samayas with their Shugden teachers and none with the Dalai Lama. Yet the CTA insists that ALL Tibetan Buddhists have to follow the Dalai Lama, or they will be accused of breaking samaya. This is completely absurd and shows that the Tibetan leadership are even prepared to distort long-established spiritual traditions to achieve their goals. It also shows the CTA to be nothing but the Dalai Lama’s enforcers, even enforcing something that is evidently wrong, just because the Dalai Lama said so.

Chobgye Trichen Rinpoche (left), the Karmapa candidate Ogyen Trinley Dorje, His Holiness Sakya Trizin (right) and His Holiness the 14th Dalai Lama (far right). Interestingly, Chobgye Trichen Rinpoche did NOT recognise Ogyen Trinley Dorje as the rightful Karmapa candidate, and instead recognised Trinley Thaye Dorje

Confounding the issue of samaya and the recognition of the Karmapa is the CTA’s involvement. Seen in the picture above is Chobgye Trichen Rinpoche, seated next to Ogyen Trinley Dorje, the opposing candidate for the throne of the Karmapa. Why would Chobgye Trichen Rinpoche sit next to or be seen with the Dalai Lama’s candidate which he himself did not select as the true Karmapa candidate? And when he himself clearly does not think Ogyen Trinley Dorje is the true Karmapa? Some could argue that perhaps Chobgye Trichen Rinpoche actually believes that both candidates are legitimate reincarnations of the Karmapa. This is highly unlikely however – if he did think this were the case, there is nothing to stop him from making a formal pronouncement of Ogyen Trinley Dorje as another legitimate reincarnation of the 16th Karmapa.

Note also that Ogyen Trinley Dorje is seated in between Chobgye Trichen Rinpoche and H.H. Sakya Trizin, the current head of the Sakya lineage, with the Dalai Lama on the far right. This picture highlights the political nature of the CTA and the Dalai Lama’s effort to portray religious harmony between the various Tibetan Buddhist lineages, but this show is obviously forced. Ogyen Trinley Dorje is placed between Sakya lamas, one of whom (Chobgye Trichen Rinpoche) we have already seen supports the opposing Karmapa candidate.

Left to right: Shangpa Kagyu Lama Trinlay Tulku Rinpoche, H.E. Sakya Jetsun Chimey Luding Rinpoche, H.E. Luding Khenchen Rinpoche, 17th Karmapa candidate Trinley Thaye Dorje, H.H. Sakya Trizin, H.E. Ratna Vajra Rinpoche, Dagmo Kusho Tashi Lhakyi (consort of H.H. Sakya Trizin) and Dagmo Kalden Dunkyi (consort of H.E. Ratna Vajra Rinpoche)

Adding to the Sakya involvement within the Karma Kagyu lineage is H.H. Sakya Trizin’s confusing association with both Karmapa candidates. Often seen together with Ogyen Trinley Dorje at the Dalai Lama’s events and teachings, Sakya Trizin has also been seen with the other candidate Trinley Thaye Dorje. In the photo above for example, Sakya Trizin is seated next to the Karmapa candidate not endorsed by the Dalai Lama. Rather than a political photograph, this is more of an intimate setting, with many lamas of both the Sakya and Kagyu lineages coming together. They include Luding Khenchen Rinpoche, head of the Ngor tradition within the Sakya lineage.

H.H. Sakya Trizin is also a student of Chobgye Trichen Rinpoche, who identified Trinley Thaye Dorje as the rightful Karmapa reincarnation. Therefore it is logical to assume he supports Trinley Thaye Dorje’s claim to the throne of the Karmapa rather than the Dalai Lama-endorsed Ogyen Trinley Dorje.

Why is it that H.H. Sakya Trizin can be seen with both Karmapa candidates without reprisal from the CTA or the Dalai Lama? Is the Sakya Trizin simply sitting on the fence, not wanting to embroil himself in another lineage’s affairs or is the CTA forcing him into the position of associating with the Dalai Lama’s choice of Ogyen Trinley Dorje over his own guru’s choice of Trinley Thaye Dorje as the correct Karmapa candidate?

H.H. Sakya Trizin recently bestowed a special empowerment to Ogyen Trinley Dorje, the Karmapa candidate recognised by Tai Situ Rinpoche and the Dalai Lama. This contradicts Sakya Trizin’s guru’s acknowledgement of Trinley Thaye Dorje as the Karmapa

In addition to this, Sakya Trizin was recently invited to give an empowerment to Ogyen Trinley Dorje, a candidate not recognized by his own teacher. Did Sakya Trizin really want to give the empowerment or was this due to pressure from the CTA to once again portray religious harmony? Sakya Trizin’s indecision regarding which Karmapa candidate to support can be bewildering to say the least, especially since he has never publicly stated which Karmapa candidate he supports.

It could be argued that H.H. Sakya Trizin is appearing with both Karmapa candidates to remain neutral, even though his own teacher was instrumental in the recognition of one candidate. However, Sakya Trizin has not extended this neutrality to all other sects of Tibetan Buddhism. For despite Sakya Trizin’s “neutrality” regarding the Karmapa candidates, he has clearly and publicly denounced Dorje Shugden practice. This in itself is a double standard – if his aim is to remain neutral in a Karma Kagyu issue because it does not concern the Sakyas, he should also remain neutral on the Dorje Shugden issue which does not concern the Sakyas. In adhering to the CTA’s attitude of non-involvement in the Karmapa dispute, yet publicly denouncing Dorje Shugden, Sakya Trizin allows himself to be influenced with the double standards of the CTA, a stance that is unbecoming of the spiritual head of the indomitable Sakya lineage.

The Nyingma Lama Dilgo Khyentse Yangsi Rinpoche (left) together with Karmapa candidate Trinley Thaye Dorje (right)

Despite the CTA’s strict insistence that all Tibetans loyal to the Dalai Lama are not to associate with anyone who opposes the Dalai Lama even symbolically, Sakya Trizin nevertheless met with the Karmapa candidate not endorsed by the Dalai Lama (Trinley Thaye Dorje) and escaped the CTA’s wrath. Sakya Trizin is not the only high lama who has openly flouted this non-association rule by the CTA.

The present reincarnation of the great Dilgo Khyentse Rinpoche also paid a visit to Trinley Thaye Dorje in 2010 and was not rebuked for it. Sakya Trizin and Dilgo Khyentse Yangsi Rinpoche’s disregard for the CTA and the Dalai Lama’s policies are not different from Shugden practitioners’ disregard of the Dalai Lama and CTA’s order to abandon the practice. The difference however, is that Dorje Shugden practitioners are persecuted for disobeying the CTA whereas many like Sakya Trizin and Dilgo Khyentse Yangsi Rinpoche remain untouched. This reflects not only the CTA’s lack of consistency when it comes to reprimanding those who disregard their policies, it also shows that many high lamas regard the Dalai Lama and CTA’s orders to be ridiculous and refuse to be bound by it.

Sogyal Rinpoche (left) leading His Holiness the Dalai Lama (right)

Controversy also exists within the Nyingma lineage specifically surrounding Sogyal Rinpoche who has been the focus of many inquiries. Sogyal Rinpoche has been the subject of numerous lawsuits brought over the years by students and others who have had some associations with Sogyal Rinpoche. Some of the accusations against Sogyal Rinpoche even call into question his authenticity as a high Tibetan lama. Despite the controversies and questions surrounding Sogyal Rinpoche, the Dalai Lama still associates with Sogyal Rinpoche and his religious activities, including the opening of Lerab Ling, a large temple in Montpelier, France in 2008.

Even though these matters have arisen consistently over the years, the Dalai Lama makes no move to disassociate with Sogyal Rinpoche or question his actions. In fact the Dalai Lama’s continuing association with Sogyal Rinpoche is seen by many as an endorsement of Sogyal Rinpoche’s character, and perhaps even a silent rebuttal of accusations against Sogyal Rinpoche. This may be the Dalai Lama’s attempt to once again portray religious tolerance, or it may be the Dalai Lama’s acknowledgement of Sogyal Rinpoche’s instrumentality to the Dalai Lama’s objectives. Whatever the Dalai Lama’s motivations may be, the Dalai Lama does nothing about Sogyal Rinpoche and the controversies surrounding him. This behaviour is markedly different compared to the Dalai Lama’s approach to the ban on Dorje Shugden, where the Dalai Lama emphatically enforces it and denounces lamas or practitioners alike if they continue in the practice of Dorje Shugden.
 

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Double Standards & Destabilisation

Rather than highlighting issues within the Kagyu, Nyingma and Sakya lineages, this article seeks to point out the selectivity of the CTA when dealing with Tibetan Buddhist issues, and how their bias and prejudice have the potential to destabilize Tibetan society. On the one hand, the CTA practices a non-involvement policy towards the Kagyupas; on the other hand, the CTA enforces a continued and vigorous campaign against Dorje Shugden. This prejudice appears to have filtered down to the heads of various lineages, and has the potential to create resentment between the different lineages. For example, Sakya Trizin speaks up against the Dorje Shugden practice, but remains indifferent when it comes to the troubles surrounding the Karmapa issue or forced conversion of the Drukpa Kagyus. Outwardly, it may appear that he holds a bias against the Gelugs, and a bias in favour of the Kagyus.

These incidents of indifferent non-involvement at times and aggressive partisanship at other times clearly demonstrate a lack of consistency which is indicative of good government. However, instead of making any effort to be fair and equitable in its management of state affairs, double standards and bias continue to dominate the CTA’s character. If an administration such as the CTA is seen to regularly fail in its duty to its people, how can it expect to receive support from progressive nation states in its campaign to regain control of its homeland? More importantly, how can the Tibetan people and religious leaders even trust the CTA and have enough confidence in them to secure freedom for them?

What is the Dalai Lama and CTA’s real purpose in persisting in such discriminating policies? Is the real intention of the Dalai Lama and CTA to unite their people and pursue a genuine fight for freedom, or is it to divide the Tibetan community for their own selfish agendas? Based on hard facts and analysis of past events, it would seem that the latter is more plausible. This sends an extremely negative image of the Tibetan people and Tibetan Buddhism to the world.

The Dorje Shugden ban; the interference in the Kagyu leadership; the refusal or failure to intercede when a religious sect preys on another, the loose and wrongful distortion of important spiritual traditions such as the upholding of the proper meaning and significance of samaya, and the dangerous self-serving application of laws and policies can only serve to destroy the reputation of the Tibetan people and along with it, their culture and religion. All of these issues should have been resolved quickly by the Dalai Lama and the CTA in a manner befitting an effective leadership based on sound political structure and governance. However, this has not been the case and their double standard politics exposes the real situation – a lack of sound political and religious leadership that has not only created multiple rifts with Tibetan Buddhist society, but their continued policies of non-involvement only further solidify these divisions. Clearly it is the Tibetan leadership that has been creating disharmony among the Tibetan people, hindering their efforts for self-autonomous rule of Tibet or complete freedom, while tarnishing the reputation of the great practice lineages of Tibetan Buddhism for adherents all over the world.

Disclaimer: This article was submitted by a third party author and does not necessarily reflect the official opinion of DorjeShugden.com. We accept submissions from the public, please send in your articles to [email protected]

 


 

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DorjeShugden.com wishes the Gyalwang Drukpa well and prays that this issue of forced conversion by other lineages is peacefully and swiftly resolved so that the glorious Drukpa lineage is preserved and flourishes. We send our prayers and dedicate the merits from our practice for this to happen.

We also wish the Karma Kagyu lineage well. May the current issues regarding the Karmapa candidates be resolved and the Kagyu lineage become whole once again.

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27 total comments on this postSubmit yours
  1. I do think that you have a point in asking for your rights. But publishing articles like this will not serve the purpose. Just stick to your own issues and do not mix it with other issues. Just publicizing everything BLACK about CTA and Dali Lama will not make you WHITE. I hope you will be more sensible in future. This is just my humble suggestion.

  2. Buddhism is about mind. Black or white, Right or wrong, What is the real meaning and truth? What ever is CTA and Dalai Lama up to, you are definitely not on the path of Buddha’s teaching. Are you trying to divide Buddhist Sects? or Are you trying to differentiate Dalai Lamas sect from the rest?
    A problem can not be solved by creating another. My dear friend talk solutions.

  3. This article effectively made the Shugden followers in conflict with Sakya, Kagyu and Nyingma. The CTA is going to love this piece, showing this to the lamas the idiot mentioned to prove that Shugden groups are totally out of their brain.

    The Kagyupas not going to come to your aid after reading this as you seemed trying to add insult to the wound, while Sakyas are going to feel fool for agreeing to be amicable with Thaye Dorje.

    What is the main point for this? What point are you trying to achieve fro this piece?

    What a jerk! Making all of us so stupid!

  4. Sir the artical that u wrote might be true for u and for many who think like u but there are many who think differently and for us its just crap..still that cannot change how u feel and think so thats ur thing and i respect that coz being an earthling u have ur rights but defaming others trying to prove ur point is not right..i love His holiness and when certain group of people esp my own kind shouts anti slogans and writes crap about him it makes me very sad..now how many more u r upsetting..apparantly u r a great writer so write about how we can bring peace or how can we solve this dispute or how to love…

  5. Liu xian, this article merely reports events that actually took place to highlight the CTA’s inconsistencies. I do not read anything in it that is disparaging towards the other sects. The more important question is why there are such discrepancies in the way the CTA treats Shugden practitioners?

  6. Is there any inaccuracies about what is being reported?

    If there are no inaccuracies, it is a just a direct report about what is happening in Tibetan buddhism politics.

    @Tsheten Gyeltshen @dolma tsering Solution is have a dialogue between Dalai lama and the high Dorje Shugden lamas?

  7. BLESSINGS fOR ALL : Watch Mahayana Dharmaraja sings Tsongkhapa MANTRA AT YOUTUBE :

    http://youtu.be/TpB-fWXpny8

  8. This article has clearly highlighted the inconsistency, bias, falsity & illogical policies that the Tibetan government in exile or CTA has demonstrated in the way they handle both the political & spiritual matters in the Tibetan Nation. Instead of creating a more harmony & unified Tibetan Nation which are of great importance in pursue for the freedom of the nation, the CTA is acting on issues that is only matter in order to keep their position as the governing body of the Tibetan people.

    Similarly in the case of the Protector Dorje Shugden issue, it is just another plot of the CTA to diver the attention of the Tibetan people away from their failure in pursue for the Tibetan cause so that they can maintain their office as the governing body of the nation. Sadly, this has left many families & loved one be separated, lost of job, monks & nuns being chase out from their monasteries, social discrimination & even death.

    This selfish & self centred attitude of the CTA has to change & the Shugden issue be resolved immediately to unified the Tibetan people again with peace & harmony. A nation can only be prosperous when there is harmony, peace & togetherness of the government with the people.

  9. From this article, it does seem that the CTA is not consistent with their policies or methods of ruling the different Tibetan Buddhist sects. In areas where there is a need to mediate and promote peace and harmony, for e.g the issues with Dorje Shugden, they don’t; in fact they deepen the differences and create negative results where Tibetans are physically and mentally abused. Which government wishes to incite such results on their own people ? Seems strange and cruel !!

    In politics they accuse DS high lamas of receiving monetary and other type of benefits from the China government and hence label these Lamas as spies and traitors; meanwhile the HHDL supports the China endorsed reincarnation of the Karmapa and not the Karmapa reincarnation endorsed by the majority of the Tibetans. Why did HHDL side with China ?

    Where is all this heading ?
    One result that is clearly apparent with all these “dramas” is , the mere existence and teachings of Tibetan Buddhism has reached far and wide, all over the world – probably what is termed “in the 10 directions ” !
    Maybe this is the only way that the teachings can grow quickly in these degenerate times !!
    May all the Gurus live long to continue to turn the Dharma wheel to benefit many beings !!

  10. Through this article it shows perfectly how inconsistent the CTA is with their policies and actions. With this it does not even seem right that the CTA is fit to be in charge of any group at all. If a group of leaders that are leading the people cannot even make up their minds and be consistent of the things that they are doing, do you even think that the people that are following them would have clear directions where to go?

    Through all these politics it only shows the rest of the world that the CTA wants the attention and they are clearly not fit to be leaders at all. If they cannot be consistent and twist and change their words whenever that it would be convenient to them, then it only shows that they only care of themselves and not for their people.

    If they really do care for their people, why are they still creating more problems with the Chinese government? Shouldn’t they be making peace so that they would be able to make sure that the remaining population that is still in Tibet would have a better life by not going against the Chinese government. With them going against it clearly shows they do not care. They try to portray to others that they care, but in exact, it makes people wonder what they actions truly mean.

  11. There is so much sectarianism happening between the Drukpa Kagyus and Karma Kagyus.

    Who created this? CTA?

  12. It is sad when politics interferes with religion. This article is merely pointing out the discriminating policies of the CTA. I hope this discrimination will end soon and Dorje Shugden followers will be able to practice in peace.

  13. This whole article reminds me of something I have begun to notice about the Tibetan Administration and that is their outdated and wholly unethical tactic to destabilize certain sections of their own people to retain power. They directly intercede in some situations while steering clear of others. This really irks me to no end because Tibetan culture as it exists today is based so much on the practice of Buddhism, and the measures taken by the Administration, or not taken as the case may be, really has an impact on the spiritual practice and well being of practitioners.

    The forceful conversion of Drukpa Kagyu monasteries, and the lack of support or even acknowledgement from the Tibetan Administration is just despicable. In light of this and in spite of this the Administration continue their unabated ban on the practice of Dorje Shugden and actively seek to persecute practitioners by ostracizing them from a society that is already somewhat fragments due to being spread all over India and the world, with not country to really call home. This is due to the fact they continue discourage Tibetans to apply for citizenship and therefore the rights accorded to them by the country they currently reside it.

    The current situation within the Tibetan Administration really needs to end, only then can the Tibetan people move forward, and healing take place that has so damaged the rich, varied, and wonderful spiritual traditions as preserved with their culture.

  14. For whoever submitted this article,

    Thank you for highlighting to us the fact that CTA is very selective. It seems to me that CTA has been focusing a substantial amount of effort to demonize a Tibetan deity that has nothing to do with them or harm them in any way, shape or form. CTA needs a scape-goat to cover all their failures and Dorje Shugden is their scapegoat.

    With all the issues in Sakya, Kagyu and Nyingma, I don’t understand why CTA focuses on dividing and creating schism on Shugden issues. Why so selective? I don’t wish to magnify the problems that other lineage has or wish them bad. I just thought that CTA is so selective. If it benefits them and serves as their scapegoat, they emphasize and magnify the problems, if it does not, then ignore the problems.

    Just a thought!

    Michaela

  15. The examples given in the article are just some of the obvious examples of how bias and inconsistent the CTA is. There are also examples on how political many high lamas are. The contradictory lies within the very fact that they promote peace, equality, compassion, kindness on one hand, while their actions show division, conflict, inequality on the other. There might be a “higher’ purpose for all these, but I believe it is also undeniable that these events create much confusion in people, especially those who believe that religion and politic should be separated. It confuses people when religion and politic are not separated because there will be no actual guidelines as to which principles we should apply when it comes to dealing with religious and political matters.

    For CTA to mix both religion and state together, it is very obvious that they are into selfish agendas to apply whichever principle is suitable for them as and when they like. Hence you will find them talking about Dalai Lama’s Kalachakra initiation rather than the application and strategy for the management of CTA, the welfare of the Tibetans etc.

  16. This article was very well-written, it has highlighted how biased the administration is. Why do they treat Dorje Shugden practitioners so differently? And all Dorje Shugden practitioners ever did was following their own faith, we did not create disharmony nor inflicted any harm. It was the leadership who incited and encouraged persecution and hate towards Dorje Shugden practitioners, they are the main cause of the conflicts and disharmony in the community because they encouraged it.

    Being the ‘leader’ of the country, their inconsistency has driven doubts towards their governance. This is the worst thing a supposedly ‘leader’ could ever get involved in, this shows how not serious they are towards the betterment of Tibet. I’m not surprised that more people are speaking up against them because the times are different now, most of the Tibetans are educated and exposed, therefore they can make comparisons.

  17. Doesn’t this make your blood boil from all the unnecessary issues that are created due to politics and the sectarian divide? If this article is taken in the wrong context, many practitioners would rather no practice Tibetan Buddhism. Fortunately, holding our vows and commitments is something that is treasured and hence, many practitioners struggle to clear doubts and remain loyal to lineage and lama.

    As for me, I feel somewhat disillusioned with the way things are with the lamas but I know enough to realize that there are many attained lamas who purposely create such confusion for a higher reason. That is the only lifeline that is keeping me with my lama, lineage, protector and practice. I think this article exposes a lot of inconsistencies with the way CTA deals with the Dorje Shugden issue as compared to other issues in other traditions. It’s just too bad and the pressure of truth will build up and one day, everything will crash and only the truth will prevail.

  18. At the end of the day, the CTA acts like the mafia of Tibetan Buddhism, except they see the religion as a business empire. The Dorje Shugden fiasco is simply the latest of the CTA’s sinister activities that have come to light. The Shugden conflict is not at all a spiritual issue as the Tibetan leaders would like people to think. Just looking at the stories of the CTA’s exploits we see a clear pattern.

    One thing is for sure that is the CTA would not have expected Shugdenpas to organise and resist them as they have done for twenty years. And it was a mistake for the CTA to have tried to destroy am important lineage which has led the world to notice how defiled the Tibetan leaders in fact are. Shnagri-la this is not.

  19. On April 15 2016, abbots of some gelugpa monasteries had an audience with His Holiness during which they requested His Holiness to live a long life and presented the resolutions they have discussed. This was for the purpose of offering apologies for the recent turn of events during the Sikyong elections which has saddened and disappointed His Holiness.

    No intention to disrespect these abbots, one of their resolutions was their pledge to work on establishing and strengthening unity among the Tibetan people from different provinces and sects and appeal to the leaders from other sects to address and advice on the same. I almost want to fall off my chair. There is even issues and conflicts of people from the same sects if you read the article carefully, not to mention to have unity among people from different sects.

    Gelug has the Dorje Shugden issues, Kagyu still has 2 Karmapas and the forced conversion of Drukpa Kagyu monasteries, Nyingma lamas like Sogyal Rinpoche and his sex scandals, and Sakya’s confusing 3-year rotation for Sakya Trizin. The article really highlights the selectivity of the CTA when dealing with Tibetan Buddhist issues, and how their bias and prejudice have contributed to more disunity in Tibetan society. Clearly, the issue with the Dorje Shugden ban is not a religious one. The many reasons given for the ban including:
    - harming the cause of Tibet – apparently Rangzen fighters are ‘worse’ than Shugden people in harming the cause of Tibet now
    - threat to His Holiness’ life – Nechung said it was the “lack of unity and harmony in Tibetan community” and the leaders not having rightful intention . His Holiness recently was reported to have said he will live till 113. So why is there a Dorje Shugden ban?

  20. It is simply amazing how bias and selective the CTA can be. How come the CTA does not act and say anything about the other sects? Because they know they CANNOT say anything to them and they will rise against them if CTA ever dares.

    So why does His Holiness bullies His own sect? Perhaps it is just more convenient and easier because no would dare question Him even though it may appear unfair, no would say anything. Because to say something opposite would mean you’re a “traitor”! And they say there is no ban?

    In reality there are sectarian even before the ban come to think of it because otherwise why are there even 4 different sects and schools of Buddhism?
    This just goes to show how the Tibetan Leadership is so determine to go all out to destroy the lives of Shugden practitioners and stop the lineage from growing. Hence the ban must come down and we must create awareness regarding it till it comes down. We must not stop this injustice leadership stop harming their own people who happens to be Shugden practitioners.

  21. @Drukpa Trinley yes our WONDERFUL leaders r making these problems to us . Everything they r touching is making problems now . They r making 2 Karmapas which is now problem for us . Which one do u suppose to follow? Black or white one ? Some people r saying Orgyen Tinley is correct n other are saying Thaye Dorjee is good.

    Our leader are not accepting to Jonangpa to kashag ( Parliament) even though Jonangpa is our Tibetan peoples religion. This is one problem. Then in India is 2 to 3 lakh of our Tibetans n maybe a few thousand more in western country n now they are burning themselves . our own people are burning for rangzen n kashag is not saying anything??

    So little has improve for us since our pa la n popo la are in Buxa.

  22. The CTA is simply full of dirty politics, they have no welfare of the people in mind at all, instead all that they are concerned about is how to solidify their power by suppressing/manipulating other sects. The CTA received a lot of donations from the western world who naively thought they are Shangri-la, but they are not, read what the NY times exposed: http://www.nytimes.com/2015/12/06/magazine/the-last-dalai-lama.html?_r=0

  23. CTA has his own religion lol , it is very obvious that they are into give DS practicenar lots of problems their idies agendas for their own gain. We always find them talking about love and compassion but where is action. . Their strategy is how to catch DS practitioners and ban them from all the welfare within tibetan community..

  24. The CTA has created and still creates a lot of pain within the different sects. Double standards, lack of support and creating difficulties and trouble.

    Instead of being there for the people and the country, the CTA is not making decision to improve the situation and how to find solutions long term but the government himself hinders its very own people by creating difficulties based on religion.

    How can a government act like this? Isn’t there enough problems inside Tibet to address. Improving the situation of Tibetans inside and outside Tibet. How can the self-immolations be stopped, how can harmony be created? Respecting the different sects of Buddhism instead of creating a big mess.

    Thank you for this article elucidating what is happening and what the CTA is doing.

    May the ban on Dorje Shugden stop swiftly and the Tibetans with its rich religious and cultural heritage soon be addressed in a beneficial way.

  25. The inconsistency in policy and enforcement by the CTA is glaring. Given the facts presented on how deep (and dark) the feud between Gelugpa and Kagyupa during the time of HHDL the 5th, it is indeed more than a surprise to see how HHDL the 14th warmly embrace ONE of the Karmapa candidates. CTA and HHDL have also been keeping mum on other conflicts that has the potential to threaten the stability and harmony of the Tibetan community. Yet the practitioners of an ENLIGHTENED Dharmapala; i.e. Dorje Shugden within the Gelugpa lineage were persecuted, discriminated and alienated. It is too much to form the opinion that the Tibetan in exile’s leadership has personal agenda behind the decreed that is not meant to unite the people of Tibet?

  26. What will the all the people around the world and in Tibet do now? Dalai Lama says he is happy that Tibet is a part of China and should remain a part of China. So many Tibetans self-immolated for Tibet to be independent and now Dalai Lama did a 360 degree turn and says he wants to go back to Tibet and China and Tibet should be a part of China. So unbelievable. So many are angry and disappointed.

    Tibetans ready to be part of China: Dalai Lama
    Organised by the Central Tibetan Administration (CTA), the event was a part of “Thank You India – 2018″ held by the Tibetan community across India to mark 60 years of its exile in the country.
    Indo-Asian News Service
    Bengaluru
    Tibetans are ready to be a part of China if guaranteed full rights to preserve their culture, the Dalai Lama said on Friday.
    “Tibetans are not asking for independence. We are okay with remaining with the People’s Republic of China, provided we have full rights to preserve our culture,” the 83-year-old spiritual leader said at “Thank You Karnataka” event here in the city.
    Organised by the Central Tibetan Administration (CTA), the event was a part of “Thank You India – 2018″ held by the Tibetan community across India to mark 60 years of its exile in the country.
    “Several of Chinese citizens practicing Buddhism are keen on Tibetan Buddhism as it is considered scientific,” the Nobel laureate said.
    Born in Taktser hamlet in northeastern Tibet, the Dalai Lama was recognized at the age of two as the reincarnation of the 13th Dalai Lama, Thubten Gyatso. He fled to India from Tibet after a failed uprising against the Chinese rule in 1959.
    China annexed Tibet in 1950, forcing thousands of Tibetans, including monks, to flee the mountain country and settle in India as refugees.
    Since then, India has been home to over 100,000 Tibetans majorly settled in Karnataka, Himachal Pradesh among other states.
    https://www.greaterkashmir.com/news/india/tibetans-ready-to-be-part-of-china-dalai-lama/293109.html

    d

  27. Dear Dalai Lama,

    Since you started the cruel ban against the 350 year Dorje Shugden practice, how has it benefit your Tibetan society and Buddhism in the world? Things have become worse and most educated Tibetans can see this. They don’t speak out not because they don’t see your ban as wrong, but you instill fear in them and not respect. It is like fear of a dictator. I am sorry to say so. Everyone is divided. There is no harmony. Before your ban there was more harmony and unity.

    By enacting the ban, you split the monasteries, split so many families, split regions in Tibet apart, split your disciples from you, split your own gurus from you, split Tibetan Buddhism apart. You have created so much disharmony.

    It is not democratic what you have done to ban a religion within your community. You always talk of tolerance and acceptance and democracy and yet you do not accept and tolerate something different from your beliefs. When people practice Dorje Shugden you ostracize them, ban them from seeing you, ban them from using Tibetan facilities. You know you have done that. There are videos that capture your speech and prove this point. You even had people expelled from monasteries just because they practice Dorje Shugden. Some of the monks you expelled have been in the monastery for over 40 years. Many older monks shed tears because of this.

    Many young educated Tibetans lost confidence in you as they saw the damage the Dorje Shugden ban created and they lose hope. Many have become free thinkers. They reject what you have done. So many people in the west left Buddhism because of the confusion you created with this ban against Dorje Shugden which is immoral.

    You could of had millions of people who practice Dorje Shugden to support, love and follow you, but you scared them away. They are hurt and very disappointed. They loved you and respected you deeply before the ban. It has been 60 years and you have failed to get Tibet back. Your biggest failure is not getting Tibet back after 57 years in exile. Now you are begging China to allow you to return to Tibet to the disappointment of thousands of people who fought for a free Tibet believing in you. So many self-immolated for a free Tibet and now you want Tibet to be a part of China with no referendum from Tibetans. Just like a dictator, you decide on your own. It was your government and you that lost Tibet in the first place. Your policies and style of doing things do not benefit Tibet and Buddhism. You have been the sole ruler of Tibet your whole life and you still have not gotten our country of Tibet back for us. Our families and us are separated. Yet you create more pain by creating a ban to further divide people. Please have compassion.

    No other Buddhist leader has banned or condemned any religion except for you. It looks very bad. You are a Nobel laureate and this is not fitting of a laureate. You should unite people and not separate them by religious differences.

    You said Ms. Aung San Suu Kyi did not do right to the Rohingya people in Myanmar due to religious differences, but you are doing the same thing to the Shugden Buddhists within your own society. There is a parallel in this. You separate the Shugden Buddhists from the others in Tibetan society.

    You have lost so many people who would have loved and supported you. You have lost so much support around the world. The Shugden Buddhists who love you number in the millions. When you are fast losing support from governments and private people, it will not do you well to lose more.

    After you are passed away in the future, the rift you created between the Dorje Shugden and non-Dorje Shugden people will remain for a while and that will be your legacy. Disharmony. You will be remembered for this. Not as a hero but a disharmony creator.

    Dorje Shugden will spread and further grow, but you will be no more as you are a human. No one wishes you bad and in fact we hope you have a long and healthy life, but we have lost so much hope and have so much despair because of you. All the hundreds of Dorje Shugden lamas, tulkus and geshes are maturing and there are hundreds of Dorje Shugden monasteries in Tibet who will not give up Dorje Shugden. You have made a mistake. These hundreds of teachers and teachers to be will spread Dorje Shugden further in the future.

    The gurus that gave us Dorje Shugden as a spiritual practice and you have called these holy gurus wrong and they are mistaken in giving us Dorje Shugden. How can you insult our gurus whom we respect so much? If they can be wrong, then you can be wrong. Then all gurus can be wrong. So no one needs to listen to any guru? You have created this trend. It is not healthy. Your own gurus practiced Dorje Shugden their whole lives. Your own gurus were exemplary and highly learned.

    Dalai Lama you have created so much pain with this ban against so many people due to religion. You are ageing fast. Are you going to do anything about it or stay stubborn, hard and un-moving. You show a smile and preach peace and harmony wherever you go. But will you do the same to your own people? Please rectify the wrong you have done. Please before it is too late. You can create harmony again or you can pass away in the future with this legacy of peace. May you live long and think carefully and admit what was a mistake in having this unethical ban against Dorje Shugden religion.

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.…Instead of turning away people who practise Dorje Shugden, we should be kind to them. Give them logic and wisdom without fear, then in time they give up the ‘wrong’ practice. Actually Shugden practitioners are not doing anything wrong. But hypothetically, if they are, wouldn’t it be more Buddhistic to be accepting? So those who have views against Dorje Shugden should contemplate this. Those practicing Dorje Shugden should forbear with extreme patience, fortitude and keep your commitments. The time will come as predicted that Dorje Shugden’s practice and it’s terrific quick benefits will be embraced by the world and it will be a practice of many beings.

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