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ANOTHER GREAT POST FROM THOMAS DAVID CANADA BELOW. Thanks alot!
Extracted from Guestbook: http://www.dorjeshugden.com/Guestbook/____________________________________________________________________________________________
Easy Yet Powerful
March 9, 2010
The following has been extracted from H.E. Tsem Tulku Rinpoche's blog.
People have asked me thousands of times what practice they should do daily. They are busy, pressured for time and have heavy commitments. I understand. I sympathize that with so little time, they are sincere enough to want to connect with something higher daily. Perhaps for sanity's sake or perhaps from realizations that THERE IS MORE TO LIFE THAN WHAT WE GET TRAPPED IN.
Thousands of times I have replied to take the Gaden Hlagyama meditational practice of Lord Tsongkhapa daily. Why? It is short, simple and complete.
Recite the healing Migtsema mantra with concentration 21 times a day, or one rosary, or any amount you are comfortable with. Do this daily. Daily without missing.
Believe, trust and let go of projections during your mantra time and absorb Tsongkhapa's healing energy into you.
Let Him heal you of depression, self-hatred, low self-esteem, stress and fears. Do it daily to reinforce and make the positive energy grow. Do it well. Do it with full understanding that there are higher powers THAT CAN HELP US short and long term.
Lord Tsongkhapa's practice requires no vows, no commitments and no 'dangerous' meditations. It is gentle yet healing. All encompassing. It is short yet complete. It combines the energies of correct wisdom, unending compassion and skilful activities of the Enlightened Lord Tsongkapa into your being. This energy is great to tap into. Try it. Trust it. Let go.
Don't stress yourself with complicated practices. They are not what you need at this time.
Reward yourself with 15 minutes or more of delicious, healing meditations on Lord Tsongkhapa daily.
Commit to Tsongkhapa. Take Him as your sacred personal space Buddha.
You will get results.
Much care,
Tsem Tulku
www.kechara.com
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ANOTHER GREAT POST FROM THOMAS DAVID CANADA BELOW. Thanks alot!
Extracted from Guestbook: [url]http://www.dorjeshugden.com/Guestbook/[/url]____________________________________________________________________________________________
Easy Yet Powerful
March 9, 2010
The following has been extracted from H.E. Tsem Tulku Rinpoche's blog.
People have asked me thousands of times what practice they should do daily. They are busy, pressured for time and have heavy commitments. I understand. I sympathize that with so little time, they are sincere enough to want to connect with something higher daily. Perhaps for sanity's sake or perhaps from realizations that THERE IS MORE TO LIFE THAN WHAT WE GET TRAPPED IN.
Thousands of times I have replied to take the Gaden Hlagyama meditational practice of Lord Tsongkhapa daily. Why? It is short, simple and complete.
Recite the healing Migtsema mantra with concentration 21 times a day, or one rosary, or any amount you are comfortable with. Do this daily. Daily without missing.
Believe, trust and let go of projections during your mantra time and absorb Tsongkhapa's healing energy into you.
Let Him heal you of depression, self-hatred, low self-esteem, stress and fears. Do it daily to reinforce and make the positive energy grow. Do it well. Do it with full understanding that there are higher powers THAT CAN HELP US short and long term.
Lord Tsongkhapa's practice requires no vows, no commitments and no 'dangerous' meditations. It is gentle yet healing. All encompassing. It is short yet complete. It combines the energies of correct wisdom, unending compassion and skilful activities of the Enlightened Lord Tsongkapa into your being. This energy is great to tap into. Try it. Trust it. Let go.
Don't stress yourself with complicated practices. They are not what you need at this time.
Reward yourself with 15 minutes or more of delicious, healing meditations on Lord Tsongkhapa daily.
Commit to Tsongkhapa. Take Him as your sacred personal space Buddha.
You will get results.
Much care,
Tsem Tulku
[url=http://www.kechara.com]www.kechara.com[/url]
In the midst of all this hullabaloo about Dorje Shugden, we seem to always forget about our founder Lord Tsongkhapa, without whom we wouldn't have the teachings we treasure...and the teachings which Dorje Shugden protects because enlightened as he is, Dorje Shugden is 'just' a protector and defers to what Lama Tsongkhapa says.
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Allelluiah Mr. Bean!
Finally it´s starting to pick up some speed. Finallly maybe people are going to start to realize that this Protector issue only has meaning if we think of Lord Tsongkapa´s teachings.
Thank you Dharmadefender, Tk, Thom, and ... Tsem Tulku!
By the way, Tsem Tulku was the disciple of two most holy Lamas, two extraordinary Protector´s practitioners, subsequently Khensur Rinpoche Lobsang Tharchin and Zong Rinpoche. No wonder he tries to disseminate the teachings of Je Tsongkhapa ...
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I remembered years back when I first met my Lama, the first thing that he taught me was the Guru Yoga of Je Tsongkhapa. He even made me memorize it within days and had me do a recital by heart in front of a group of students. Since then, Gaden Lhagyama has been the core practice in my life. It is short, sweet and profound. When I was grounded in that practice only did my Lama introduce me to Dorje Shugden.
I think it's good for everyone to do the same. After all, Lama Tsongkhapa IS Dorje Shugden's Guru.
Thanks TK for reminding our roots to spread Lama Tsongkhapa's teachings thru DS and vice versa
HN
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I LOVE this thread. A timely reminder to focus on Lord Tsongkhapa. When I first learned about Dorje Shugden, I read the Heart Jewel book, which advised to focus on Tsongkhapa and then the Protector.
By the way, I've been looking at Tsem Tulku's blog - fantastic sharings and photographs. I also looked at his website and there's so much to read there. Very cool Lama. I'd like to visit Malaysia and meet him someday. Pity that he doesn't practice Shugden.
A Friend - Another of Tsem Tulku's gurus was Geshe Tsultim Gyeltsen in LA. Tenzin Sungrab shared a very nice story about Geshela on another thread in the forum (Nuclear Mahasiddhas topic). Yeah - i agree that Tsem Tulku's gurus were all very special.
Anyway, thanks for sharing everyone.
"In dependence on the two combined accumulations
Of myself and others over the three times,
May the Conqueror Losang Drakpa’s
Teachings flourish for a very long time."
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Dear Wisdombeing,
Don´t pity too soon. It´s very possible that Tsem Tulku does practice the Protector in secret. In his website people have tried to speak ill of the Protector and the Protector´s practitioners and they have been cut by the blog´s leaders (obviously under directions of Tsem Tulku). They even answered once, as coming from him, "and what if in the end if the Protector were an enlightened being, how much are you going to regret your words about him being a malignant spirit" ... (this is not a quote, but it´s the exact concept).
He cannot proclaim what is in his heart which is obviously a total respect for the Dharmapala as a Buddha, regardless of him having received the practice or not. Don´t forget who were his first Gurus, and how much he proclaims to love them and revere them ... whose advice do you think he follows? Valid cognition through reasoning is supreme in our system ...
So maybe there´s nothing to pity there ... except the effects of the ban, as usual.
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Hello,
I never heard or read anywhere that Tsem tulku had abandonned the Protector.
In fact he made clear in one of his videos the he had never broken any of the commitments given to him by Zong Dorjechang, never!
Enough said.
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Hmmm I will go and read more on Tsem tulku's website and watch his videos (gawd - there are so many!). i've definitely NEVER come across a Lama like him before!!
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A timely reminder to focus on Lord Tsongkhapa. When I first learned about Dorje Shugden, I read the Heart Jewel book, which advised to focus on Tsongkhapa and then the Protector.
Yes, thanks for the reminder. This is after all, the essence of the practice that connects us so strongly with our precious Gurus and the whole lineage of Gurus that precede him. I too have read Heart Jewel - does anyone have any other recommendations for books on Tsongkhapa's Guru Yoga? I've found it quite hard to find prominent, accessible books on this, which seems slightly odd to me considering what a central practice it is.
Interestingly, one of the first books that someone gave me about the Guru Yoga was by Dilgo Khyentse Rinpoche, so my first encounter way, way back wasn't even within the Gelugpa lineage. Beautiful to note how much overlap there is; of course there would be. If only the world focused more on these similarities than on the supposed sectarianism of different schools - sigh! Dorje Shugden - indeed any protector - would be pleased if we just kept our samaya clean, practised sincerely and kept our commitments to our practices.
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Try Tsem tulku's web site for Je T'Song Khapa books.
Check out the Vajrayoginni images on Tsem Rinpoche's site
http://www.tsemtulku.com/en/teachings/contemplations/indulge-vajra-treats/menu-id-15.html
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A timely reminder to focus on Lord Tsongkhapa. When I first learned about Dorje Shugden, I read the Heart Jewel book, which advised to focus on Tsongkhapa and then the Protector.
Yes, thanks for the reminder. This is after all, the essence of the practice that connects us so strongly with our precious Gurus and the whole lineage of Gurus that precede him. I too have read Heart Jewel - does anyone have any other recommendations for books on Tsongkhapa's Guru Yoga? I've found it quite hard to find prominent, accessible books on this, which seems slightly odd to me considering what a central practice it is.
Interestingly, one of the first books that someone gave me about the Guru Yoga was by Dilgo Khyentse Rinpoche, so my first encounter way, way back wasn't even within the Gelugpa lineage. Beautiful to note how much overlap there is; of course there would be. If only the world focused more on these similarities than on the supposed sectarianism of different schools - sigh! Dorje Shugden - indeed any protector - would be pleased if we just kept our samaya clean, practised sincerely and kept our commitments to our practices.
Hi HD,
You're right, the range of tsongkapa books available on the shelf is rather abysmal but the following are alright as well:
Life and Teachings of Tsong Khapa by Prof Thurman
http://www.amazon.com/Teachings-Tsong-Khapa-Robert-Thurman/dp/8185102163
Dje Tsongkhapa by Francoise Wang
http://www.amazon.com/Dje-Tsongkhapa-Francoise-Wang/dp/2913310028
May more books manifest to benefit more!
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Dear a friend,
You may be right. :)
Midakpa
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However, all Three Jewels are needed to protect one completely from samsara and the lower realms. To cure a patient of a severe illness, three things are needed: a doctor, medicine, and nurses. Similarly, in order to be freed from the serious illnesses of the sufferings of samsara and the lower realms, the danger of the peace [of Hinayana Arhats], or [samsaric] existence, one definitely needs all these: the Buddha, the teacher of the liberating path, who is like the doctor; the Dharma, the liberating path of the three scopes, which is like the medicine; and the Sangha, the friends of the Dharma practitioners, who are like the nurses. So, these three are things to take refuge in.
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GANDEN LHA GYAMA
The Hundred Deities Of The Land Of Joy
Invocation
From the heart of the Protector of the hundreds of deities of the land of joy,
Comes a cloud that resembles a mass of fresh white curd.
Omniscient Lozang Drakpa
King of the Dharma, together with your sons,
I request you to come on its tip.
1.Beseeching
0 venerable Gurus with white smiles of delight,
Seated on lion-thrones, lotus and moon in the space before me,
I request you to remain for hundreds of eons
In order to spread the teachings,
And be the supreme field of merit for my mind of faith.
2.Prostration
Your minds have the intellect that comprehends the full extent of what can be known,
Your speech, with its excellent explanations, becomes
the ear-ornament for those of good fortune,
Your bodies are radiantly handsome with glory renowned,
I prostrate to you whom to behold, hear, or recall is worthwhile.
3.Offering
Pleasing water offerings, various flowers,
Fragrant incense, light, and scented water,
This ocean of such cloud-like offerings,
Both actually arranged and mentally created,
I present to you, 0 supreme Field of Merit.
4.Confession
Whatever non-virtues of body, speech and mind
l have accumulated since beginningless time,
And especially any transgressions of my three vows,
I confess over and again with fervent regret from my heart.
5.Rejoicing
From the depths of our hearts we rejoice, 0 Protectors,
In the great waves of your deeds, you who
Strove to learn and practice in this degenerate age
And who made your fully-endowed life worthwhile
by abandoning the eight worldly feelings.
6.Requesting Teachings
You, the great Masters, may your sky of Dharmakaya
Develop the clouds of love and compassion and
Shower the profound and deep teachings
As suitable, on the ground of your disciples.
7.Dedication
I dedicate whatever virtues I have ever collected
For the sake of the teachings and of all sentient beings,
And in particular for the essential teachings
Of Venerable Lozang Drakpa to shine forever.
O glorious and precious root Guru, come take your
Lotus and Moon seat placed here on my head
And keep me safe in your great kindness.
Bestow on me please the powerful attainments of your body,speech and mind.
MIK ME TZE WAI TER CHEN CHEN RE ZIK
DRI ME KYEN PAI WANG PO JAM PEL YANG
DU PUNG MA LU JOM DZE SANG WAI DAK
GANG CHEN KE PAI TZUK GYEN TSONG KHAPA
LoZANG DRAK PAI ZHAB LA SOL WA DEB (3x, 21x, 108x or more)
You are Avalokiteshvara, great treasure of compassion not aimed at dualistic existence,
And Manjushri, master of flawless wisdom,
As well as Vajrapani, destroyer of all the demons without exception.
0 Tsongkhapa, crown jewel of the sages of the Land of Snows,
Lozang Drakpa, I make request at your feet.
May the wisdom which follows learning, thinking
and meditating increase,
And may the wisdom of teaching, debating
and composing increase.
May I achieve ordinary and extraordinary accomplishments.
Bless me to quickly become like you.
May the simultaneously born great bliss shine immediately
And the delusion shadow of inherent existence be cleared.
Cut the net of doubts of the true nature of mind.
Bless me to quickly become like you.
O glorious and precious root Guru, come take your
Lotus and Moon seat placed here on my head
And keep me safe in your great kindness.
Bestow on me please the powerful attainments of your body, speech and mind.
O glorious and precious root Guru, come take your
Lotus and Moon seat placed here at my heart
And keep me safe in your great kindness.
Help me to achieve ordinary and extraordinary accomplishments.
O glorious and precious root Guru, come take your
Lotus and Moon seat placed here at my heart
And keep me safe in your great kindness.
Remain steadfast until I achieve Buddhahood.
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Buddhism has the characteristics of what would be expected in a cosmic religion for the future:
It transcends a personal God, avoids dogmas and theology; it covers both the natural and the spiritual, and it is based on a religious sense aspiring from the experience of all things, natural and spiritual, as a meaningful unity.”
Albert Einstein
Healing the Wounded Healer,
One Day at a Time !
Vows we remember
In Our Everyday Life
The Ones We Forget
As We Pass by an Unhappy Face
Forgetting to Mirror In Our Smiles
The Secret That Buddha Shared
and Je T'Song Khapa Clarified!
The Love We Give
Is Given In That Moment
With Buddha's Smile
The One All Knowing
of Human Possibilities
and Human Frailities
Accepting with Breathing
In and Breathing Out
It is abstract in the describing
So Simple, the Solution
As to evade the Monkey Mind
Never quite satisfied
We approach the Pearl
With Sticks and Stones
Blinded by the Efferverscent Rainbow Lights
True Lama need no Certificates
True Lamas Guide by their Constantly
Practicing the Dharma
Keeping the Light Bright
For us in the Twilight Zone
What we see
Is where we go
Follow the Bright Light
The Warm One
That Surrounds Us!
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Various Aspects of Tantra
by His Holiness Kyabje Trijang Rinpoche
The Relationship between Buddhist Tantra and Hindu Tantra
Although some scholars have maintained that Buddhist tantra was derived from Hinduism, this is not correct. The theory, prevalent among those who adhere to the tenets of the Hinayana, is based on a superficial resemblance of various elements of the two systems, such as the forms of the deities, the meditations on psychic veins and airs, the fire rituals, etc. Though certain practices, like the repetition of mantras, are common to both Hindu and Buddhist tantric traditions their interpretation, i.e. the inner meaning, is vastly different. Furthermore, Buddhist tantra is superior because, unlike Hinduism, it contains the three principal aspects of the Path: renunciation, the enlightened attitude and the right philosophy.
To elaborate: as even animals want freedom from suffering, there are non-Buddhist practitioners who wish to be free from contaminated feelings of happiness and so cultivate the preparatory state of the fourth absorption (Dhyana). There are even some non-Buddhists who temporarily renounce contaminated feelings of happiness and attain levels higher than the four absorptions. However, only the Buddhists renounce all these as well as neutral feelings and all-pervasive suffering. Then by meditating on the sufferings together with their causes, which are mental defilements, they can be abandoned forever. This is why, while non-Buddhists meditate on the form and formless states and attain the peak of worldly existence, samadhi, they cannot abandon the mental defilements of this state. So, when they meet with the right circumstances anger and the other passions develop, karma is created and the wheel of the circle of rebirth begins to turn.
Because of this and similar reasons, such practices are not fit to be included in the Mahayana. They resemble neither the common sutra path comprising: the attitude of renunciation which wishes for freedom from the cycle of rebirths; the wisdom which correctly understands egolessness, which is the right philosophy acting as an opponent to ignorance-the root of cyclic existence; and the development of the mind which aims for complete enlightenment for the sake of all sentient beings; nor do they resemble the practices of the exclusive tantric path of the Great Vehicle.
The Origin of Tantra
The tantras were spoken by the Buddha himself in the form of his supreme manifestation as a monk, also as the great Vajradhara and in various manifestations of the central deity of specific mandalas. The great beings, Manjushri, Samantabhadra, Vajrapani and others, urged by the Buddha, also taught some tantras.
In terms of the four classes of tantra, the Kriya tantras were taught by the Buddha in the form of a monk, in the realm of the thirty-three gods on the summit of Mt. Meru, and in the human world where Manjushri and others were the chief hearers.
The Pung-Zang tantras were taught in the realm of Vajrapani. Others were taught by the teacher, Buddha himself, and with his blessings some were explained by Avalokiteshvara, Manjushri and Vajrapani while others were spoken by worldly gods. The Carya tantras were also taught by the teacher Buddha in the form of his supreme manifestation in the celestial realms and in the realm called Base and Essence Adorned with Flowers. The Yoga tantras were taught by the Enlightened One when he arose in the form of the central deity of each mandala in such places as the summit of Mt. Meru and in the fifth celestial realm of desire.
The Anuttara tantras were also taught by the Buddha. In the land of Ögyan the Buddha, having manifested the mandala of Guhyasamaja, taught King Indrabodhi this tantra. The Yamantaka tantras were taught by the teacher Buddha at the time of the subduing of the demonic forces and they were requested by either the consort of Yamantaka or by the consort of Kalacakra. The Hevajra tantra was taught by Lord Buddha when he arose in the form of Hevajra in the land of Madgadha at the time of destroying the four maras. The tantra was requested by Vajragarbha and by the consort of Hevajra. Having been requested by Vajra Yogini, the Buddha, in the manifestation as Heruka on the summit of Mt. Meru, taught the root tantra of Heruka and, when requested by Vajrapani, taught the explanatory tantra. As for the Kalacakra tantra, the mighty Buddha went south to the glorious shrine of Dharnacotaka and there, manifesting the mandala of the Dharmadhatu speech surmounted by the mandala of Kalacakra, taught this tantra to King Chandrabhadra and others. Although he appeared in many different manifestations, actually the tantras were taught by the enlightened teacher, Lord Buddha.
What happens during an initiation
In the initiations of each of the four classes of tantra there are many differences, some great and some small, and so therefore one initiation is not sufficient for all mandalas. At the time of initiation some fortunate and qualified disciples, when receiving the initiation from a qualified master, develop the wisdom of the initiation in their mind streams. Unless this happens, sitting in initiation rows and experiencing the initiations of the vase and water, etc. will implant instincts to listen to the Dharma but little else. An initiation is necessary to study tantra because if the secrets of tantra are explained to someone who has not received initiation, the guru commits the seventh tantric root downfall and the explanation will be of no benefit whatsoever to the mind of the disciple.
The relationship between Sutra and Tantra
Regarding renunciation and bodhicitta, there is no difference between Sutrayana and Tantrayana, but regarding conduct there is. Three kinds of conduct have been taught: the disciple who admires and has faith in the Hinayana should separate himself from all desires; the disciple who admires the Mahayana should traverse the stages and practice the perfections; while he who admires the deep teachings of tantra should work with the conduct of the path of desire.
From the point of view of the philosophy, there is no difference in emptiness as an object of cognition but there is a difference in the method of its realization.
In the sutra tradition the conscious mind engages in meditative equipoise on emptiness, while in tantra the innate wisdom, an extremely subtle mind, is involved and the difference therefore is great. The main practice of Sutrayana, engaging in the path as a cause to achieve the form body and wisdom body of a buddha, is the accumulation of wisdom and virtue for three countless eons and the accomplishment of one’s own buddhafields. Therefore, Sutrayana is known as the causal vehicle. In tantra one concentrates and meditates, even while still a beginner, on the four complete purities which are similar to the result—that is, the completely pure body, pure realm, pure possessions and pure deeds of an enlightened being. Thus tantra is known as the resultant vehicle.
The Four Traditions
As for the sutra tradition, the explanation of the Hinayana and Mahayana is the same in all the four great traditions. Also, as far as the preliminary practices are concerned, there are no differences apart from the names. In the Gelug tradition they are called the Stages of the Path of the Three Motives; in the Kargyü they are known as the Four Ways to Change the Mind; the Sakya refer to Separation from the Four Attachments; while the Dri-gung Kargyu speak of the Four Dharmas of Dag-pa and the Five of Dri-gung.
In tantra, the individual master’s way of leading the disciples on the path depends on his experience and the instructions of the tantric root texts, together with the commentaries of the great practitioners. These result in the entrance into practice being taught a little differently. However, all are the same in leading to the final attainment of the state of Vajradhara.[/b]
Translated by Gavin Kilty. Prepared by Michael Lewis. Printed in From Tushita, edited and published by Michael Hellbach, Tushita Editions, 1977.
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New Dorje Shugden temple under construction at Gelgruun Choira Monastery in the Gobi Desert
Does anyone have a photo of Zawa Damdin?
The one requested to be posted by Zazep Tulku.
Hello,
My name is Peter Lewis and I am a student of Ven. Zasep Tulku Rinpoche. He has viewed your website and is very impressed with most of the material. He would like to provide you with another picture though.
He would also like you to include a picture of great incarnate Rinpoche called Zawa Damdin. Currently he is doing a three year retreat of Yamantaka in the Gobi desert under the direction of the late Guru Deva Rinpoche.
We can also provide you a picture of the new Dorje Shugden temple under construction at Gelgruun Choira Monastery in the Gobi desert by the monks and devotees of Zawa Damdin Rinpoche.
Thank-you for your on-going support for the preservation of Lama Tsong Khapas lineage.
Peter Lewis
on behalf of Venerable Zasep Tulku Rinpoche
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a picture AND a biography of Zawa Damdin Rinpoche would be good. The new BIOGRAPHIES section on this website is excellent to give the readers an insight into the type and caliber of Lamas who practice Dorje Shugden.
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EDITION RABTEN_ A TREASURE TROVE OF LORD BUDDHA'S TEACHINGS
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TIBETAN CALENDAR
WORD PROCESSORS
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Western Shugden Society Freeing Buddhism from Political Pollution
Protecting Shugden Practitioners from Persecution by the God King Dalai Lama
Seperation of Church and State
Only Allows Lamas to relate as Lamas and not Politicians
Dalai Lama, Tibet, and Nazi Germany Collaboration
This illuminating National Geographic documentary reveals the "mutual understanding" that was established between Tibet and Nazi Germany during Ernst Shafer's expeditions. Shafer, an SS Officer, acted as a go between for the "Eastern and Western Swastikas". With imagery of the medieval conditions endured by ordinary Tibetans, including the fear-mongering monk police, this documentary opens a window to the Tibet that the Dalai Lama and his cronies would like to keep hidden from the world.
National Geographic video on Tibet and the Nazis at www.westernshugdensociety.com
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Early this year, an article published by the Dalai Cult titled "China's Claim that 'Old Tibet' Was a Feudal Serfdom is Fiction" claimed that before 1949, "Tibet was neither an ideal society nor a feudal serfdom society". It described old Tibet as a beggar-free, rule-of-law society without famine in which tenants were wealthy and the economy was self-sufficient. The article asserted that the old Tibet was a "more civilized society" than China of today.
How could the old Tibet be a "civilized society"? Where is the evidence? The American Tibetologist Tom Grunfeld once said: "There is no evidence that the old Tibet was a utopian society." However, there was plenty of evidence to prove that the old Tibet was a cruel feudal serfdom society. A huge amount of historical facts, the research by many Tibetologists, as well as the experiences of the descendants of serfs could all prove that the old Tibet was a feudal serfdom society.
The old Tibet was a society of feudal serfdom under the integration of religion and politics and the dictatorship of monks and aristocrats. The entire infield, pastures, forest, mountains, rivers and most of the livestock were owned by monks and aristocrats. About 90 percent of the population was serfs. Besides serfs, there were "nangsen", who made up 5 percent of the total population. The "nangsens" were household servants for lords for generations without any production materials or personal freedom. Melvyn C.Goldstein, an American Tibetologist, once pointed out that the privilege which the monks and aristocrats enjoyed was the biggest hindrance in the development of Tibet. A great deal of historical facts and research results of many Tibetologists all proved that the old Tibet was a feudal serfdom society under theocracy.
Many western scholars, explorers and even invaders also drew the same conclusion. These westerners described the old Tibet in more details. In the book The Unveiling of Lhasa, Edmund Candler, an India-based correspondent of the British newspaper Daily Mail, who entered Tibet with the British army in 1904, said Tibet was then under a feudal serfdom where peasants were slaves of the lamas. "People were tortured in many ways." French Tibetologist Alexandra David-Neel wrote in her book Old Tibet Faces A New China: "In old Tibet, all the peasants are serfs who are in debt for a life-long time. It was hard to find some one with no debt. They also had to pay exorbitant taxes and levies and do heavy compulsory labor." British diplomat Sir Charles Bell, who had lived in Tibet for a long time in 1920s, wrote in his book Tibet: Past and Present: "Tibet is still in the feudal age. Great is the power of the nobles and squires over their tenants, who are either farmers tilling the more fertile plains and valleys, or shepherds, clad in their sheepskins, roaming over the mountains." These foreigners' all described the old Tibet in an objective way.
Under the serf system which integrated religion with politics, natural and man-made disasters occurred almost every year. In the Archives of the Tibetan Autonomous Region, many archives recorded disasters occurred in Tibet, including snow damage, frost hazard, epidemic and man-made disasters. There are also many files prove that the local government of Tibet at that time did not take effective measures to reduce damage, causing famine, massive human and livestock death.
People who once lived under the feudal serfdom system of old Tibet would never forget their tragic experiences. "Before the democratic reform of 1959, I was less than ten years old. I was the servant of my laird's elder son, and my family was serfs for generations." said Lhagpa Phuntshogs, a well-known Tibetologist in China. In the well- preserved Palha Manor in Shigatze, the huge differences between the serf-owners and the "nangsens" were obvious. The size of the Palha Manor in which the ser-owners lived is more than 5000 square meters, with a building of three stories and 82 rooms. However, there were more than 60 "nangsens" lived in a 150-square-meters house, with a per capita living space of less than 2.5 square meters.
Is this the true picture of the old Tibet? Is this the "self-sufficient and civilized" society that the Dalai clique described? The solid historical facts completely exposed the lies made by the Dalai clique.
The 14th Dalai Lama always described the old Tibet as a "more democratic society". However, he never described it in a more detailed way. As a matter of fact, the more he described it in detail, the more lies would be nailed. The fact that the Dalai clique described the old Tibet as a "rule-of-law society" also "shocked" everyone. When interviewed in 1988, the 10th Panchan Lama said: "In fact, before the democratic reform of 1959, the punishments for serfs, which included gouging out eyes, cutting off ears, hands and feet, pulling out tendons, and throwing people into rivers, were cruel and savage. Handcuffs, fetters, sticks and clubs and cruel instruments of torture for gouging out eyes and pulling out tendons were found in Gandan Monastery, one of the biggest monasteries in Tibet." However could the Dalai clique say that the old Tibet was a "rule -of-law society"? The feudal serf system under the integration of religion and politics of the old Tibet was an even darker and crueler system than European serfdom in the Middle Ages. Therefore, the Dalai Lama's remarks only confound black with white!