An Exclusive Interview with Geshe Sopa Part 2

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Venerable Geshe Lobsang Sopa is an incredible monk with a reputation of being sincere, fiercely devoted to his Gurus and extremely principled. All who come into contact with him describe Geshe-la as being direct, even brutally honest, but tremendously kind. And it is this kindness and loyalty to the Gelugpa lineage that drives Geshe Sopa to get involved in the efforts to end the Dorje Shugden conflict.

Geshe Sopa is no stranger to the persecution that so many Shugden practitioners have suffered. He has not been able to see his family for over 18 years since the onset of the Shugden ban, one that caused many other families to separate due to the split loyalties that were forced onto the entire Tibetan community; and has suffered discrimination and threats of violence for his efforts to create awareness of the suffering that Shugden practitioners have to endure. Recently, Geshe Sopa’s name and likeness were even listed in a hit list of Dorje Shugden practitioners published by the Central Tibetan Administration (CTA).

Today, Geshe Sopa is a Resident Teacher of Trijang Buddhist Institute (TBI) where he has been based since 2004, the advisor to the North America Gelug Buddhist Association (NAGBA) and an outspoken advocate of Tibetan Public Talk (TPT), a NAGBA initative. Geshe Sopa was also one of the monks who tirelessly rebuilt Ganden Shartse Monastery in South India after the Tibetan exodus of 1959.

It is when you hear Geshe Sopa speak about Ganden Shartse Monastery that you again see the ugliness and damage the Dorje Shugden ban has caused. Till this day, Geshe-la expresses his wish to return to Ganden Shartse – the home which he built, grew up in and where he received his education – and to be reunited with his Dharma brothers and friends. He hopes to see the reunification of Ganden Shartse and Shar Ganden monasteries before the end of his life.

Very rarely can one find a monk who is so humble and yet has quietly accomplished such virtuous works from building monasteries to serving the highest of lamas. Thus, it was a great privilege for DorjeShugden.com to speak with Geshe-la to get his views about the Dorje Shugden conflict.

When it comes to the Dorje Shugden conflict, few names have become more synonymous with the struggle for the Tibetan people to regain their rights to practice their beliefs than Adar Tsering. A familiar Tibetan face at the protests organized by the International Shugden Community, he has done much to bring world attention to the woes of Shugden worshippers and the fight against an unjust religious ban.

Adar Tsering is the General Secretary of the North America Gelug Buddhist Association (NAGBA), which consists of Tibetan monks and laypersons who are concerned about the erosion of the purity of Je Tsongkapa’s lineage which the Dorje Shugden practice became a casualty of. It is a position that Adar Tsering has had considerable experience in, having held similar positions in Dorje Shugden Societies in North India and Nepal, where persecution of Shugden followers is rife.

In his post as General Secretary of NAGBA, Adar Tsering has labored for the cause, not only through participation in the peaceful demonstrations against the Dalai Lama’s ban on Dorje Shugden, but also via NAGBA initiatives such as Tibetan Public Talk (TPT) which aims to educate Americans, Tibetans as well as the world public about the gross breach of human rights that the Central Tibetan Administration has hidden from the world.

The Dorje Shugden ban has created much suffering and perhaps Adar Tsering’s tireless drive is borne out of a desire to relieve others of adversities that the CTA-sponsored conflict has inflicted upon him personally. Previously a monk of Sera Mey’s Pomra Khangtsen, which was forced to become what is now Serpom Monastery, Adar Tsering is familiar with what Dorje Shugden monks have to endure.

Despite having left the sangha community, he could not escape the long shadows of the CTA’s persecution and propaganda campaigns against Shugden practitioners, and became the victim of a broken family torn apart by split loyalties. Adar Tsering is also a constant target for death threats and abuse by anti-Dorje Shugden groups, even appearing on the CTA’s hit list, but remains unfazed in his mission to end the unholy conflict.

DorjeShugden.com recently had the pleasure of speaking with Adar Tsering to get his views.

In Tibetan Buddhism, names like His Holiness the Dalai Lama, Kyabje Trijang Dorje Chang, Geshe Rabten, Kyabje Zong Rinpoche and Lama Yeshe are legendary, illustrious and almost illusive. Hence it would take a practitioner of exceptional merits to have met, and to have received teachings and empowerments from such high lamas. Claudio Cipullo is one such practitioner and deservedly so.

Claudio Cipullo began his practice of Buddhism during its renaissance in the West and he was amongst the fortunate first group of Westerners to have received teachings from lamas who were pioneers of Tibetan Buddhism outside Tibet’s borders. Others in the group include famous personalities such as Professor Robert Thurman and Stephen Batchelor.

He is one of the rare few people who have personally studied under His Holiness the Dalai Lama (for whom Claudio also did translation work), Kyabje Trijang Dorje Chang (from whom Claudio received certain tantric empowerments and personal advice), Lama Yeshe (who was Claudio’s root guru), Kyabje Zong Rinpoche (who was Claudio’s preceptor and who ordained Claudio into the Tibetan Buddhist Sangha), Lama Zopa (whom Claudio translated for and assisted), Kyabje Gangchen Rinpoche and many others. Claudio was also one of the founders and directors of Istituto Lama Tzong Khapa, and a founding member of Kopan Monastery.

In over 40 years of unbroken practice, Claudio has received many important empowerments and instructions, including the initiation of Dorje Shugden from Kyabje Trijang Dorje Chang (which Claudio received alongside Lama Zopa Rinpoche and Piero Cerri). Behind a certain humility that Claudio wears with ease is a highly realized Vajrayana practitioner. Today, Claudio Cipullo is a close student of Kyabje Gangchen Rinpoche and also serves as a tutor in Gangchen Rinpoche’s Albagnano Healing Meditation Centre in Italy.

With over four decades of exposure to high lamas and key events in Tibetan Buddhism, Claudio’s experience provides important insights into the Dorje Shugden controversy. It is interesting and noteworthy that with the onset of the Dorje Shugden ban, a practitioner of Claudio Cipullo’s caliber chose to continue with his Dorje Shugden practice and was happy to forego the status and recognition he had earned with Lama Zopa and the Foundation for the Preservation of the Mahayana Tradition (FPMT). Had Claudio chosen to remain with the FPMT at the cost of his vows to Lama Yeshe, Kyabje Trijang Dorje Chang and his Dorje Shugden practice, Claudio would no doubt be holding a lofty position within the FPMT network today. Therefore it was an honor and a pleasure for DorjeShugden.com to speak with Claudio Cipullo regarding his views on the Dorje Shugden conflict.

Ven. Kelsang Ananda is a devoted and loyal student of the Dharma in Je Tsongkapa’s tradition. After studying and practicing the Dharma for some years, he was ordained in the year 2000 by one of the most renowned Gelugpa Masters of the modern era.

By the strength of his sincere practice, Ven. Kelsang Ananda developed tremendous faith in Dorje Shugden and was aghast at how the Tibetan leadership was disparaging an enlightened deity and in the process tearing the unity of Gelugpa Buddhists apart. He decided that as a Dharma practitioner and as an individual who values the rights of all people, he had to personally lend his support to the on-going initiatives to alleviate the anguish of the people as the result of a grave injustice.

Recently, DorjeShugden.com had the opportunity to sit for a while with Ven. Kelsang Ananda and to hear his views about the Dorje Shugden ban and the sufferings of many as the result of this ban. Ven. Kelsang Ananda speaks passionately and yet with a calm logic, explaining why he thinks the ongoing protests against the Dalai Lama are crucial and effective and ultimately unavoidable. It is, to Ven. Kelsang Ananda, the only remaining way to appeal to the Tibetan leadership to listen.

This is an insightful interview with a sincere Dharma practitioner and a teacher of the Buddhadharma who tells us why the protests go way beyond just the interests of Western Buddhists protecting their rights – they are also an act of compassion for those who have no voice against their oppressors.

In December 2014, DorjeShugden.com had the opportunity to chat with the International Shugden Community’s (ISC) spokesperson, Kelsang Rabten. In this exclusive 3-part interview, Kelsang Rabten shares his thoughts on the progress the ISC has made in their efforts to bring down the ban on Dorje Shugden’s practice, and some of the challenges they have faced.

Kelsang Rabten and ISC obviously prefer to be doing something else other than the protests, but their compassion for the many Tibetans and non-Tibetans who suffer discrimination due to this Shugden ban has inspired them to speak up. The protests are huge logistical challenges, expensive and takes up much time, not to mention bearing much varied and uncomfortable weather conditions, travelling and basically having to speak up for something that no one else wishes to speak up for or even perhaps dared. ISC has a tremendous challenge of protesting against someone like the Dalai Lama, that many in the world think cannot be creating this religious discrimination. Protesting against a popular public figure that has the aura of holiness and sanctity is indeed not going to curry friends or put ISC in a favorable light. Yet Kelsang Rabten and the hundreds of ISC people continue to overcome enormous challenges to protest. They get nothing in return. No one is paying them. No perks or benefits of any kind but in fact ignored and even spat upon at times and insulted. So why do they continue? Because there is a ban. There is religious discrimination against Shugden practitioners within the Tibetan communities and practitioners around the world. They can see this and now more are seeing the truth. The ISC gets nothing for this but are peaceful and selfless activists for the ban against Shugden to stop. ISC wishes to see the pure lineage of Lama Tsongkapa and Trijang Rinpoche not trampled upon. Their reward is to release millions of Shugden practitioners who did not have a voice or choice from discrimination. No one should be discriminated against due to their religious orientation.

ISC’s approach may be direct and perhaps even offend some people but please realize, they have asked for dialogue for years with the Dalai Lama with no success. They have repeatedly asked for peaceful and positive dialogue to resolve this issue. But neither His Holiness the Dalai Lama nor his people have consented to dialogue. Even if they don’t consent to dialogue with ISC, dialogue with Tibetan Shugden leaders would be a good start, but nothing of the sort has happened. Exasperated, ISC has decided to invest enormous time and personal resources to protest peacefully to ask the Dalai Lama for dialogue and stop the discrimination. The Dalai Lama ironically and ISC are not deriving any benefits from the protests, but it must be done because the Dalai Lama must understand his talks against Shugden have hurt millions of people. The protests are not helping the Dalai Lama he must understand, but bringing his attention to something he perhaps does not wish to address. Dalai Lama may not think there is a ban and that he is only giving ‘advice’ against Shugden, but his words against Shugden are even more powerful than a ban. His ‘simple’ advice against Shugden carries heavy negative ramifications. Why should he ‘advise’ against Shugden which has been practised by millions for four hundred years? All lamas who practised Shugden have been wrong and only the Dalai Lama is right on this issue? Very illogical to say the least.

We were able to catch up with Kelsang Rabten who was extremely busy with the protests and we are grateful for his time to answer some of our questions. We at www.dorjeshugden.com appreciate anyone with courage enough to stand up and speak up for those without a voice. Whether we agree with the protests against the Dalai Lama or not is another issue. If we don’t agree with the protests, then suggest another way that will be effective to get the Dalai Lama’s attention to stop this ban? The protests are a result of exasperation as mentioned earlier. Kelsang Rabten and ISC as with any other genuine Dharma practitioners would rather use their time to study, meditate, teach, engage in retreats or do Dharma work that benefit the society. They have to take invaluable time away to protest due to their compassion. They are spat upon, hated and criticized heavily for speaking up against a ban. They are not against the Dalai Lama nor wish him ill, but simply to let him know this ban must stop. For this courage we all give them our deepest respects. If the Dalai Lama is going to create a ban that even affects citizens in democratic countries, then he has to expect that many will not go along with it and will speak up. People in these countries have grown up in the atmosphere of freedom and democracy and religious discrimination will not go down well with them. The Dalai Lama needs the support of the West, but he must understand that there is a price to pay for this support which is democracy and a democratic way of doing things. Autocracy is out. Religious discrimination is also a big no.

We thank Kelsang Rabten and all the compassionate people in ISC who speak up and protest peacefully. For our pure lineage to survive, your sincere deeds have made you heroes. We will overcome and we will end the ban. Thank you.

Admin

An Exclusive Interview with Kelsang Rabten – Part 2

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An Exclusive Interview with Kelsang Rabten – Part 3

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By Shashi Kei

Most people of the free world grow up hearing stories of Chinese oppression of the Tibetan people and the destruction of their culture and religion. The same people watched video clips and news of the Dalai Lama in his maroon and yellow robes speaking words of wisdom, and preaching peace, tolerance and universal love. And so, for the most part of people’s lives, that is the extent of their understanding of the Tibetan issue: the peaceful and gentle Tibetans being oppressed by the ‘brutal’ and ‘wicked’ Chinese, and a wise and humble monk giving his life to secure freedom for his people and continuance of an ancient religion. But how real is this version of the Tibet issue by which the Dalai Lama and his government, the Central Tibetan Administration (CTA), have successfully marshalled the support of the people of the world, prominent leaders of the free Western nations and unaccountable millions in foreign aid?

In 2010, the current affairs show Cross Talkhosted by veteran journalist Peter Lavelle made a number of observations which questioned the authenticity of the Dalai Lama’s Tibet as the world imagines it. That, and other assumptions which arose during the show continue to be relevant today, if not more so because ongoing support for the Dalai Lama’s mission comes at an increasingly high stake. Essentially, at issue is whether Western support of the Dalai Lama’s Tibetan cause has been based on reality or a constructed myth – a myth that has been allowed to perpetuate due to decades of effective propaganda that has clouded the modern man’s critical judgement when it comes to the Dalai Lama.

Myth #1: The Dalai Lama’s life work is to return Tibetans to their homeland and restore their freedom before the invasion of the Communist Red Army.

Sino-Tibetan history is exceptionally complex and it would be farcical to read a few chapters of Chinese or Tibetan narration and conclude that Tibet historically came under China’s sovereignty or that Tibet was always a free nation. Without doubt, the Chinese army did take Tibet by military might and their policies in Tibet from 1959 to the late 1970’s were disastrous towards the Tibetan people. While no one can or should deny China’s human rights failings during that period, the question that needs to be asked is whether the Tibetans fared any better under centuries of rule under past and present Dalai Lamas. It is indisputable that Tibet was not the Shangri-la that many had imagined and was never the peaceful, free and harmonious society that the Dalai Lama and his clique often conjure up. For up to 95% of the Tibetan population, life under the Dalai Lamas was hell on earth.

The Dalai Lama’s Tibet was a theocratic feudalism and the ruling elite of monks (of which the Dalai Lama was the head) exploited the people mercilessly. The Tibetan people were mainly serfs or slaves and were not entitled to any rights whatsoever. Concepts such as justice and legal process were completely absent and the ruling class, which concentrated in the person of the Dalai Lama, was absolute law. The Tibetan penal code was marked by extreme cruelty, often with punitive measures consisting of severe floggings, mutilations of limbs, gouging of eyes, pulling skin off the flesh of those being punished, and such like torture.

For generations, the Tibetan people were kept in check by the ruling class of Lamas wielding a double edged sword – fear of present physical punishment and superstitious terror of religious repercussions in the afterlife. These were indoctrinated into the minds of simple and uneducated peasants and serfs for centuries, and each subsequent generation of Tibetans became more accepting of their fate without question. The common belief was whoever opposes the will of the Lamas opposes the will of the Buddhas, and will inevitably find themselves in the lower realms in Buddhist cosmology. This culture of fear-based reverence continues to this day, and manifest in unquestioning loyalty to the Dalai Lama. Therefore when the Chinese army invaded Tibet, the only people who lost their rights to live as they chose were the ruling class – the Dalai Lama class – not the Tibetan people in general.

The Tibetan fight for freedom that the Dalai Lama mustered so much world support for, is no more than an effort to reinstate this ruling class into the seat of power, ironically with the aid of nations that have themselves fought and transcended similar oppressive governments during the Dark Ages.The terrible conditions that the average Tibetan used to endure while under the rule of the Dalai Lamas is something that the Dalai Lama sidesteps. Instead, he argues that his vision and hopes for his people is to live as free people under a democracy, and with that the Dalai Lama went about setting up a ‘constitutional democracy’ for the Tibetans in exile beginning in 1963, or at least appeared to do so.

Myth #2: The Dalai Lama’s Government is a Democracy and the Dalai Lama is a Champion of Human Rights and Equality.

In 1991, the Charter of the Tibetans in Exile was adopted. It is based on the spirit of the UN Universal Declaration of Human Rights, which “guarantees all Tibetans equality before the law and enjoyment of rights and freedom without discrimination on the basis of sex, religion, race, language and social origin”.

The CTA proudly declares on its official website that this is the ‘supreme law’ governing the functions of the CTA and shall be the model of government that the Dalai Lama would apply to all Tibet when he regains the motherland. But the fact is, all these positive developments were merely clever posturing to cater to Western sensitivities for the Dalai Lama to gain world support for his plan. On closer investigation, this ‘supreme law’ is not something the Dalai Lama or the CTA has respected, abided by, upheld nor protected.

After 55 years of Democracy Day celebrations, the CTA today is no more than a one-party state with no opposition, staffed by key members who are personally endorsed by the Dalai Lama, whose primary objective is to anticipate the wishes of the Dalai Lama, and whose most significant act of Parliament in recent history was to ban the 360-year old Buddhist practice of the deity Dorje Shugden and curb the rights of its practitioners.

The extent to which the Dalai Lama has gone with his religious persecution shows that democracy for the Tibetan people is simply a ploy to win world sympathies. Even the Dalai Lama’s relinquishing of his political power may very well be a deft pre-emptive move to distance himself from an illegal abuse of human rights he instigated under the religious ban. How can the CTA be considered a democratic government when:

• The Dalai Lama unilaterally decides to abandon the Tibetan fight for independence without any debate in parliament or public referendum on a matter deemed of utmost importance to his people; (See: http://www.dalailama.com/messages/tibet/strasbourg-proposal-1988)
• The only independent newspaper Mantso formed to educate Tibetans on democracy was forced to shut down;
• Article 20 of the Tibetan Constitution pertaining to Executive Powers reads: “There shall be a Kashag and a Chief Kalon primarily responsible for exercising executive powers of the Tibetan Administration subordinate to His Holiness the Dalai Lama”? Clearly the Constitution is not the supreme law governing the Tibetan people if it is secondary to one man’s wish. That absolute power still lies with the Dalai Lama;
• Parliament passes a decree prohibiting Tibetans to “indulge in the propitiating of Shugden”
• [And for good measure] The Tibetan Constitution is casually amended to preclude members of a religious belief (Dorje Shugden) from sitting in the judiciary and government; [There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

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And at the community level the Dalai Lama personally instigates public oath-swearing in the monasteries, and initiates an identity-card campaign to isolate practitioners of the religious belief that he no longer favors, making social life impossible for anyone not prepared to bend to his will. Dorje Shugden worshippers are denied their right to vote and even basic welfare (much of it from foreign aid meant for all Tibetan refugees) is denied its worshippers. And when after 18 years of relentless persecutions, the Dorje Shugden believers together with their Western counterparts decide to exercise their constitutional rights and protest the Dalai Lama’s breach of the most basic of human rights, the Dalai Lama’s supposed democratic government respond by publishing a hit-list of targeted protesters, even providing addresses, knowing that this would bring harm and injury to those named. The CTA habitually incites the Tibetan public into violent mobs and turning them against those who oppose the Dalai Lama, by labeling them as ‘traitors’ and ‘enemies’ of the people.

In March 2014, the CTA Prime Minister Lobsang Sangay described demonstrations against China as a noble struggle for Tibet and praised the voice of young Tibetans “who clearly and loudly demand their identity, freedom and unity” (http://tibet.net/2014/03/statement-of-sikyong-dr-lobsang-sangay-on-the-55th-anniversary-of-the-tibetan-national-uprising-day/). Two months later, the same Lobsang Sangay labels the peaceful protests against the Dalai Lama, asking for freedom to practice their religion as acts of a fundamentalist cult associated with the propitiation of Dolgyal (derogatory name for the deity Dorje Shugden).

Clearly the Tibetan Prime Minister does not feel that freedom should be universally enjoyed, and the provisions of freedom in the Constitution means nothing. Unfairly and without any evidence, the Dalai Lama and CTA label Shugden worshippers as traitors and Chinese spies, and explain the ban as a means to protect the Tibetan cause from Chinese sabotage. But it would appear that they are not all that concerned about Chinese infiltration because Ogyen Dorje Trinley, whom the Dalai Lama endorsed as the 17th Karmapa (over a Tibetan candidate) and whom many believe to be possibly the Dalai Lama’s successor, was raised and trained in China and has for a mentor Tai Situpa Rinpoche, who was clearly suspected by Indian intelligence as a real Chinese spy. Moreover, the Dalai Lama’s own Prime Minister, Lobsang Sangay, has secretly travelled on documents that identify him as an Overseas Chinese National, a fact he vehemently denied until evidence was produced in 2011.

Lobsang Sangay Questioned about his Overseas Chinese National recognition

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To the Western public, the Dalai Lama contends that the Shugden ban is justified because it is not religion but ‘spirit worship. In a democracy, how can any one single person dictate the religion of another to be illegitimate, immoral, unholy, and unlawful and publicly call for its elimination? No democratic government or citizen of a liberal society who lives under constitutional protection of his or her right to practice a faith would tolerate, for example, a Muslim leader calling for the eradication of people of the Christian faith, or a Catholic Pope declaring the Protestant Christian practice to be uncanonical and therefore forbidden. But when it comes to the Dalai Lama, they turn a blind eye even when the Dalai Lama declares the faith of a western practitioner, a citizen of the U.S., to be wrong.

The Dalai Lama speaking to a crowd of 15,000 people in Mexico City, 2013, on Secular Ethics… ironically

Myth No. 3 – The Tibetan Cause that so many people in the West have supported is a fight to Free Tibet

And this is perhaps the unkindest cut of all. This myth persists because that is what the Dalai Lama sold to the world public in seeking their support which he has enjoyed for decades. Most supporters of Free Tibet would be unable to articulate exactly what the Tibetan cause is today. Their unfounded reverence of the Dalai Lama blinds them to the fact that real freedom for the Tibetan people was no longer a possibility after 1988 when the Dalai Lama signed away the Tibetan people’s independence in Strasbourg. And even before the Tibetan people caught on to what the Dalai Lama had done, his Prime Minister Sikyong Lobsang Sangay publicly accepted communist rule, the complete opposite of the Tibetan people’s hopes which the Western world has also upheld.

Excerpt from dialogue between Lobsang Sangay and Jerome Cohen at the Council on Foreign Relations in Washington in May 2013

COHEN: Do you think you can institute democracy in a genuinely autonomous Tibet? Will there be real, free political elections, freedom of expression? It would be unique to the People’s Republic, wouldn’t it? SANGAY: That — democracy is what we practice in exile. We are not asking that democracy be implemented or be allowed inside Tibet. What we’re asking is rights, as per the provisions of the Chinese constitution. So democracy is what we practice, but this is what we aspire. But that’s not part of what we’re asking to the Chinese government.

And to further questioning by Cohen:

SANGAY: That’s when — that’s right. So we are not asking for democracy for Tibetans inside Tibet…” [Source: http://www.cfr.org/tibet/conversation-sikyong-lobsang-sangay/p30679]

For years, Lobsang Sangay left no room for any misinterpretation when he said “Only democracy can resolve the issue of Tibet”and yet finally, the Tibetan leadership states without reservation that it was not fighting for freedom or democracy as it had led the world to believe, but for ‘provisions’ under a ‘Chinese constitution’ which means it accepts Communist rule. ‘Free Tibet’ should now appropriately be defined thus, ‘Keep Tibetans Oppressed Under Communism But Give The Dalai Gang Special Privileges’. Is this what millions of dollars and years of sponsorship was for? Is this what 126 Tibetans set themselves alight and sacrificed their lives for? To return Tibetans to communist rule that the Dalai Lama has viciously condemned? That could have been accomplished in 1959 itself.

The people of the world supporting the fight for a genuine ‘Free Tibet’

The world has been duped by the Dalai Lama and his government and in buying into the manufactured myth of the Dalai Lama as a ‘victim’ of China’s oppression, they turned a blind eye to one of the longest abuses of human rights in modern world history which remains till this day. As a corollary, the Dalai Lama rendered the image of the Unites States as a champion of the free and liberal world, a joke.

In a recent public statement, National Security Council spokeswoman, Caitlin Hayden, indicated that the recent meeting between the U.S. President Barack Obama and the Dalai Lama in February this year was a sign of U.S. concerns about human rights abuses in Tibet. Presumably, this is on the back of the 2012 U.S. State Department’s report on human rights conditions in China, which reported that the Chinese Government “engaged in the severe repression of Tibet’s unique religious, cultural and linguistic heritage by, among other means, strictly curtailing the civil rights of China’s ethnic Tibetan population, including the freedoms of speech, religion, association and movement”.

How can the U.S. expect China to take their alleged concerns seriously when the U.S. continues to support the very person who is behind one of the most unrestrained abuses of human rights in current times? It should be clear now that the Dalai Lama and CTA have never had the best interest of the Tibetan people in mind. The Dalai Lama choreographed a ‘Tibetan struggle’ and along the way leveraged on world support to consolidate his power amongst the Tibetan people and drew millions of dollars annually into coffers that remain unaccounted for.

The Dalai Lama’s only Tibetan strategy since 1959 was to avail himself to be used as the ‘Tibet card’ useful to both India and the U.S. in their geopolitical machinations with a rising super power. But all political gambits have an end-game and ultimately, the U.S. and China will have to find common ground to work on and it is the freedom and culture of the Tibetan people that would have been sacrificed. It is now only the Tibetan people unified that can stand in the way of this disaster. If the Tibetans end up under a Communist regime, then the past half a century of struggle, hardship and sacrifices would have been for nought. It is time for the West to support a real Free Tibet cause rather than the one they have been defrauded to assist. For that, they have now to lend strength to the true fight for freedom and abolition of an illegal religious ban.

The interview is conducted on the occasion of His Holiness the 101th Ganden Tripa’s first official visit to Singapore.

The interview is conducted by Kunga Nyima and is translated by Associate Professor Huang Yi Yan of Taiwan. It is conducted on 18 June 2003 at His Holiness’s residence in Singapore.

His Holiness the 101th Ganden Tripa is hosted on His first Official Visit to Singapore from 25 May 2003 to 23 June 2003 by the Charitable Assistance Society.

About the Ganden Tripas:

The Ganden Tripas, the Sakya Trizins and the Karmapas are official heads of their respective traditions: the Gelug, the Sakya and the Karma Kagyu. Je Tsongkhapa is the founder of the Gelug tradition. The line of the Ganden Tripas are Tsongkhapa’s spiritual successors and are therefore the official supreme head of the Gelug Tradition of Tibetan Buddhism. The line of the Dalai Lamas and Panchen Lamas both hailed from the Gelug Tradition.

The 101th Ganden Tripa, together with Mindroling Trichen, have been enthroned in 2002 as the heads of respectively the Nyingma and Gelug traditions.

Those beings who so rarely are fortunate enough to have contact with His Holiness, there is hardly any who will fail to realize that His Holiness is a GEM…… a sign of the fruition and flowering of seamless cultivation of the Buddha’s holy Teachings. It is a genuine blessing to personally witness His Holiness’s absolute sincerity, warmth, wisdom, innocent humour, unending patience and honesty.

”May it be of benefit !!”

Buddhism

What is the most essentially fundamental thing for a Buddhist?

Buddhists should know that samsara is suffering. We need to realize that samsara is suffering first before we will try to obtain liberation from it. The only way to liberation from samsara is through following the Teachings of the Buddha. According to the Texts, only by following the Buddhist Teachings can there be ultimate liberation from samsara.

What is the most important thing a Buddhist should remember?

A Buddhist should always remember the 3 Jewels: the Buddha, His Teachings [The Dharma ] and His Assembly of Noble Disciples [ The Sangha ]. A Buddhist should clear internalize the supreme qualities of the 3 Jewels. In general, the Buddha is like a doctor, the Dharma is like medicine and the Sangha is like nurses and assistants to the doctor.

We, sentient beings, in samsara, are like the patients. We need to take the doctor’s prescription to get well. Moreover, we also need to rely on the doctor and his assistants too. A Buddhist needs to always take refuge in the 3 Jewels as well as to remember the qualities of the 3 Jewels.

How do we sustain “Bodhicitta”: the attitude of completely dedicating ourselves for the welfare of others; of wanting to attain the state of Complete Enlightenment or Buddhahood solely for the good of others?

To put the Teachings into practice is difficult. If we can put the Teachings into practice, this is real Bodhicitta. If we cannot, this cannot be Bodhicitta. To give rise to Bodhicitta, we must first cultivate Loving-kindness [ Wishing all beings to have happiness and the causes of happiness ] and Compassion [ Wishing all beings to be free from suffering and the causes of suffering ].

Next, we must think of the kindness of our mother. Then, we need to remember the kindness of all beings as they have acted as our mothers in countless past lives. Following, we need to cultivate the wish to repay the kindnesses of all these uncountable mother sentient beings. To put Bodhicitta into practice is difficult. If we can put Bodhicitta into practice, this is real Bodhicitta.

If we cannot put Bodhicitta into practice, this cannot be genuine Bodhicitta. Always try to sustain a good-heart. Do not be bothered about what others do. Just try to sustain a good-heart. This is the way of the true Buddhists.

Is vegetarianism compulsory?

It has been suggested that cultivating crops kill untold numbers of insects whilst the slaughtering of only one yak in old Tibet can feed the whole family for a week. Therefore, from the numerical point of view, this group of people suggests that we should consume meat of big-size animals rather than eating vegetables which inevitably entail the death of countless creatures. Moreover, some masters have insisted on vegetarianism as compulsory for a Buddhist whilst others quoted Buddhist texts to the contrary.

What is Your Holiness point of view?

In general, Lord Buddha has taught 3 differing points with regard to vegetarianism. In the first one, in the Theravada tradition, it is taught that we cannot take the so-called three categories of “Impure Meat”: a) we perceive through our eyes or ears the killing of the meat; b) we suspect that the meat is killed for ourselves; c) we know that the meat has been killed for us.

Besides these 3 categories of meat, we are permitted to partake of the rest. In the second one, in the Mahayana tradition, it is taught explicitly that the taking meat is necessarily unskillful and wrong. So vegetarianism is compulsory here.

In the third, in the Vajrayana tradition, it is taught that practitioners of this path should take meat. The reason for this is given in the texts and requires extensive explanations. It is not appropriate for me to elaborate here. Students of Buddhism can choose to follow any of these 3 points. It is not possible for me to dictate which points students should follow.

There have been some Buddhist centres concentrating mainly on doing social work whilst some concentrating mainly on spiritual practices. What is Your Holiness’s opinion on what a Buddhist centre should concentrate on?

Doing both social work and spiritual practices are not contradictory but are in fact complementary. Both have their own reasons for doing their respective work. Shantideva said in “Guide to the Bodhisattva’s Way of Life” that the perfection of generosity does not mean that one can only perfect the practice of generosity after one has alleviated the poverty of all sentient beings.

Lord Buddha has already perfected the practice of generosity. However, there is still poverty in the world. Therefore, this proves the point as elucidated in “Guide to the Bodhisattva’s Way of Life” that to perfect the practice of generosity means to be able to perfect the activity of generosity from the point of view of one’s spiritual practice rather than from already physical completion of the alleviating of poverty of all other beings.

Following this point of argument, cultivation of generosity through various spiritual practices is important. Even if I can help, I can only but help but a minute proportion of beings through doing social work. Even if I can help 1000 beings, this is still a small proportion relative to the population of Singapore and the number of beings in the whole universe.

There are 3 sets of vows: the Self-Liberation Vows; the Bodhisattva Vows and the Vajrayana Vows. All these 3 sets of vows contain the Practices of the 6 Perfections including of course the practice of generosity. Some examples of how we can exercise the vows include one assisting if any beings fall sick or have other difficulties, one helping to guard banks as they contain the wealth of many beings! From this point of view therefore, social work is therefore an essential part of dharma practice.

In addition, however, we must also remember Shantideva’s teaching that the accomplishment of the perfections lies in one’s mind through spiritual practices also. Therefore, there are valid and good reasons for social work as well as spiritual practices. There is no need to split them into two different groups.

There have been comments that Buddhists from almost all traditions, be it Tibetan, Thai or even the west, have been building too much big statues, stupas, centres and even monasteries and that Buddhists should instead expend more of their resources on social welfare projects such as hospitals, animal-shelter-homes, orphanages and others that directly benefit beings in more tangible ways. What is Your Holiness’s opinion about this?

All are good. All can accumulate merit. Building hospitals or monasteries are good. Both activities are not wasteful.

Some Buddhist centres will only support or circulate news of activities organized by their own centres. Some will even through either implicit or even explicit means, discourage their members from attending programmes organized by other centres even if these programmes are conducted by acknowledged great masters and are beneficial. It has been suggested that these centres are trying to maintain the number of students or followers in their centres as they are worried that their resources will be “lost” to other organizations. On the other hand, these centres claim that they are only trying to “protect” their students from even some of these important teachers, some of whom are even teachers of their centres’ own spiritual advisers. What does Your Holiness think about this?

I have no comments. If I say something, some people may get angry with me! [ laughing ]

Will there be an end to samsara?

It is difficult to say if there will be an end to samsara. It is mentioned in the texts that all beings will eventually become Buddhas. But before that, samsara is there. It is also mentioned in the texts that there does not exist a time where all beings will be free from samsara.

There have been allegations of conversions of Buddhists to other religions through deliberate and aggressive inaccurate depiction of Buddhism, conditional provisions of material aid, educational opportunities and such. What does Your Holiness think of this?

We have to try our best to propagate the Buddhist Teachings. We have no ability to stop these alleged practices. It is also no good for us to stop conversions through “fair” means. The main thing is to develop and improve ourselves. We need to establish more Buddhist centres. We need to improve the management of existing centres.

Just like how other religions spread their teachings, Buddhists should also follow likewise. We should not think of going against other religions however! Conducting certain religious ceremonies or “pujas” for welfare of the Buddhist teachings is also another method. According to the Buddhist Teachings, it is considered negative karma to desecrate the Buddhist teachings.

Similarly, we should not desecrate teachings of other religions. We simply need to improve ourselves with diligence. In the context of Tibetan Buddhism, the Sakyapas will need to preserve and propagate teachings of the Sakya Tradition. The Kagyupas, the Nyingmapas and the Gelugpas will similarly need to do likewise.

What does Your Holiness feel about the state of Buddhism in the west?

Buddhism has been taught and transmitted in the west but it is difficult to ensure that every Teaching has been taught and learnt well. There is definite room for improvements in terms of the way the Buddhist centers are being managed, the way the western students are learning the teachings, the way these students are practicing the teachings, the way in which the teachings have been taught and others. Another matter of concern is that many Tibetan teachers in the west have no place of their own.

Tibetan Buddhism

Does Your Holiness feel that it is timely and appropriate to introduce the Bhikshuni or Fully-ordained Nun’s Order into Tibetan Buddhism?

I have not much comment about this matter.

Does Your Holiness feel that the “tulku” system or the system of finding reincarnated teachers is still relevant today?

There are still many masters getting recognized today. I do not know whether it is still relevant today.

What is Your Holiness opinion of astrology and divination?

Some people believe in them and some people do not. I personally have not much opinion about this matter.

There have been great concerns and fear almost amongst Vajrayana students in both the east and west, on their need to, at all cost, at least read through the meditation text of their yidam daily as they have been told to do so by their teachers during initiation ceremonies of which they participated. These students considered missing doing the meditation of their Yidam or missing reading through the relevant text even for a day a serious transgression of their vow or commitment. What is Your Holiness’s opinion about this matter?

The main point is not to simply and blindly read through the Yidam’s meditational text or “sadhana” daily without understanding. The main point is to keep strictly to our best ability all the commitments we have taken: the Self-liberation, the Bodhisattva and the Tantric commitments.

It is good and important to do the meditational text of your yidam daily especially if you have promised to do so daily but this is not the main point. The main and most important point is to keep the above 3 sets of vows to our best ability. If you have promised your Teachers to do certain “sadhanas” or “Practice Texts” daily, you should definitely try to do them daily.

If you really cannot do it due to sickness, it is perfectly fine. But you should continue after you have recovered from your sickness. If you miss your “sadhana” due to that you have forgotten to do it, you should still continue to do it the very next day. You should also do at least 21 times the long Vajrasattva 100- Syllable Mantra or to do the “Confession to the 35 Buddhas” the very next day.

If for whatever reason you miss your “sadhana” such as not having the time due to work, you should let your Teacher know about it and then re-take the particular initiation again. In the meantime, before say you can re-take the initiation again, continue with the practice. You should also do at least 21 times the long Vajrasattva 100-Syllable Mantra or do the ”Confession to the 35 Buddhas”.

If owing to work commitments you cannot continue with your daily practice of the promised ”sadhana” anymore, you should let your Teacher know about this. If you are not able to let your Teacher know about this or your Teacher has already passed away and you still cannot continue to do your practice daily, you should then do at least 21 times the long Vajrasattva 100-Syllable Mantra or do the “Confession to the 35 Buddhas” daily.

It is important to check if there is any commitment that comes with any particular initiation. If you are not able to keep the commitments, you should not take the initiation. If a student has promised to do say 5 “sadhanas” a day, the student should not decide for himself or herself without consulting their Teachers first whether he or she can simply do only one “sadhana” in place of all the rests daily. However, it is also important that students should not feel unreasonably or overly upset or fearful of missing daily practice for whatever reasons.

How will Your Holiness describe Your relationship with HH the Dalai Lama?

His Holiness the Dalai Lama has taken care of me in my past lives. His Holiness has taken care of me when I was just a newly-ordained monk, when I was the Abbot of the Tantric College of Upper Lhasa, Abbot of Ganden Shartse Monastery, when I was the Lord of Dharma of the Eastern End or the “Sharpa Choje” and even when I am now the Ganden Tripa or the Supreme Head of the Gelugpa Tradition.

His Holiness is one of my precious Root Teachers. I have taken a photograph with HH the Dalai Lama this year [ May 2003 ]. There is nothing in the world that I cherish more. Then, not forgetting also, that His Holiness is, in some ways, my “boss”. [ giggles]

What is Your Holiness’s opinion on a student being non-sectarian and doing practices or receiving teachings and initiations from all the 4 Tibetan Buddhist lineages?

I feel that it is best if a practitioner can do the practices of all these four lineages without discrimination. However, it may be difficult for some unless they have the capacity. On the other hand, it is also possible for a practitioner to concentrate only on one lineage. However, this latter practitioner even concentrating only on one lineage, needs to have sincere and genuine respect and appreciation for all the other lineages he or she is not practicing.

As we are Buddhists, we all said the Refuge Prayer in which it is mentioned that we take refuge in the Community of Noble Ones. This means the beings who have gained Enlightenment. These beings can be found in all the different lineages. Therefore, when we take refuge, we take refuge in these Enlightened Beings in all the lineages.

If we accept only those Enlightened Beings found in our lineage and reject those Enlightened Beings of other lineages, what we do and say are different. I consider such sectarian attitude or behaviour a very serious breach of Buddhist commitment.

In summary, if we have the ability, it is best if we can follow teachings from all the lineages. Otherwise, we can concentrate on learning from any one of the lineages that we have affinity towards but at the same time maintaining sincere and genuine respect and appreciation of the other lineages.

The Gelugpa Tradition

Can Your Holiness tell us the distinguishing characteristics of the Gelugpa Tradition of which You are the Official Head?

Both in the west and the east, people recognize the Gelugpa monks by the yellow pointed hat they wear. This is the special characteristic! [ laughing ] The uncommon feature of the Gelugpa is that outwardly, the Gelugpa monks adopt a subdued and gentle form of the Shravaka practitioner who live according to the Vinaya rules of the Sutra Vehicle whilst inwardly possessing the full realization of the Generation and Completion Stages of the Tantra Vehicle. The Gelugpa Tradition perceives the Sutra and Tantra Vehicle as complementary and not contradictory.

Does Your Holiness feel that Tibetan Buddhism, in particular, the Gelugpa Tradition, has been upheld well in exile?

I feel that in general, Tibetan Buddhism has been relatively well preserved. In India, the number of monks in the great monasteries has increased due to diligent efforts. However, efforts to make further progress beyond the current situation may be difficult as most efforts have already been expended towards preservation itself. One of the difficulties faced by the monks is that as they are now in exile, they have to take care of their livelihood themselves such as growing crops in the fields. In Tibet in the past, monks only need to study and practise without having the need to work for their own living.

Does Your Holiness feel that there could be some changes introduced into the Geshe study programme followed by the great monasteries of the Gelugpa Tradition?

There have been some suggestions about this. The five great texts that form the curriculum of the Geshe study programme is not for the purpose of winning debates. The debates are not to be only done in mouth but are to be followed by actions throughout the 20 to 30 years of study. The debates are not mere games. Before we can start practising, we need first to know what and how to practise and this we can achieve through studying.

Both Lord Buddha and Je Tsongkhapa have said that before we accept any of Their teachings, we need first to behave like a goldsmith examining the purity of his goods. A goldsmith will first need to smelt the material under investigation. Next, he will need to dissect the gold into appropriate sizes. Finally, he will need to shape the material.

Similarly, too, before we accept or commence any practices, we need first to investigate carefully the sources of these practices through correspondingly adopting the above three processes, whether they originate from the Buddha or any of the Indian or Tibetan lineal Teachers. Study will assist in this task.

There have been suggestions too to introduce scientific study into the Geshe study programme. In general, I feel that studying science is good. However, the study and practise of the Buddha’s teachings is the only ultimate way to the liberation of all beings from samsara and for us to become a Buddha so that we can liberate all beings from samsara.

Towards this objective, studying the Buddha’s teachings is sufficient. All the 500 Arahants of the past have achieved this without requiring study of science. Studying the Teachings is not to just acquire knowledge or to acquire official paper certificates. Studying the Teachings is to free oneself from samsara and also that oneself can become a Buddha to liberate all beings from their sufferings.

Again, towards this aim, studying of the Teachings is sufficient. There is no further need to include the study of science. However, to be a famous scholar recognized by the world, we will then need to study both the Teachings and science! [laughing ]

The study of the Teachings is so that we can gain wisdom to realize Emptiness which is the ultimate nature of phenomena. The study of the teachings entails the following three stages: Listening to the teachings; contemplating what we have heard; putting into practice what we have learnt.

We need to listen to the teachings first before we can contemplate on them. Before we can contemplate, we first need to listen to what has been taught. If we do not listen, we cannot contemplate and subsequently, there is nothing for us to practise! Therefore, first, we need to seek for knowledge through listening and studying the teachings.

I personally started to study the great texts when I was 25 years old. I am now 77 years old and still I feel that I have not learnt enough. In addition to the Gelugpa tradition, the other 3 traditions of Tibetan Buddhism, the Sakya, the Nyingma and the Kagyu all contain examples of great realised masters who studied the Teachings extensively.

In the Sakya tradition, we have Sakya Pandita. In the Nyingma tradition, we have Longchen Rabjampa. In the Kagyu tradition, the lineal Karmapas and Dhakpo Lhaje or Gampopa are such great beings. All these masters learnt and studied extensively the great texts and do not rely simply on merely one text alone.

In recent years, some teachers have taught that it is sufficient to rely only on the tantric practices of the Vajrayogini [ Naro Kachodma ] and the Solitary Yamantaka. On the other hand, it has been suggested that the current strong emphasis on the tantric practices of the Vajrayogini [ Naro Kachodma ] and the Solitary Yamantaka instead of the combined tantric practices of the 32 Deity Guhyasamaja, the 62 Deity Heruka Chakrasamvara and the 13 Deity Yamantaka recommended by Je Tzongkhapa are signs of the degeneration of the tantric practices in the Gelugpa tradition. What is Your Holiness’s opinion on this matter?

The Vajrayogini or Naro Kachodma practices is not introduced into the Gelugpa Tradition by Trijang Rinpoche but popularized earlier by masters such as Pabongka Rinpoche as Pabongka Rinpoche is considered to be an emanation of Naropa who is Himself the first Lineage Master of this tantric cycle. Trijang Rinpoche is Himself strongly affiliated to the Vajrayogini cycle as even HH the Dalai Lama pronounced that Trijang Rinpoche is a great practitioner of both the Heruka and Vajrayogini cycles.

In general, Je Tsongkhapa’s three meditational deities or yidams are the 32 Deity Guhyasamaja, the 62 Deity Heruka Chakrasamvara and the 13 Deity Yamantaka. Amongst these 3 yidams, Tsongkhapa especially meditates on Guhyasamaja and wrote most extensively and deeply on this practice. Guhyasamaja is in fact Tzongkhapa’s main practice.

Both Guhyasamaja’s and Heruka’s meditation texts are long whilst Yamantaka’s text is relatively shorter. The genuine good practitioner of the Gelugpa tradition must do all these three practices inseparably.

I have personally heard HH the Dalai Lama taught before that doing the practices of these 3 yidams inseparably is not exactly to mean to read the meditation texts of these 3 yidams separately. The point is to extract the essential and critical features of each of these 3 respective yidams and to subsequently integrate them into any one of these 3 yidams which one has adopted as one’s main yidam.

For example, if your main yidam is Yamantaka, you integrate the essential features of each of these 3 yidams into Yamantaka and you then concentrate on the practice of Yamantaka. Similarly, if your yidam is Guhyasamaja, you then integrate the essential features of each of these 3 yidams into Guhyasamaja and you then concentrate on the practice of Guhyasamaja. This applies also if your yidam is Heruka. The past great lineage Gelugpa Masters similarly do practices of these 3 yidams inseparably.

The recent great lineage Gelugpa Masters such as Ling Rinpoche [ who is the 97 th Ganden Tripa and the Senior Root Teacher of the present Dalai Lama ], Trijang Rinpoche [ who is the Junior Root Teacher of the present Dalai Lama ] and Zong Rinpoche all practise these 3 yidams inseparably.

These great masters have definitely mastered practices of these 3 yidams. Some teachers may have taught their students only to concentrate on Vajrayogini and Solitary Yamantaka because their students may not have the ability or time to do the practices of these 3 great Yidams. However, in general, genuine Gelugpa practitioners who have the ability should do the practices of these 3 great Yidams as His Holiness the Dalai Lama advised.

General

What is Your Holiness’s opinion on mercy-killing or euthanasia?

To kill another being before his or her natural death involves the negative karma of killing even if he or she themselves request to end their lives or if they are already unconscious on life-support and their next-of-kin decides to end their life on their behalf.

Does Your Holiness think that it is permissible to abort babies if they are conceived through rape or if giving birth to the baby endangers the mother’s life or if the baby is so chronically handicapped that it will die within a few seconds or minutes of its birth?

Any form of abortion will involve the negative karma of killing a being.

What is Your Holiness’s opinion on experiments being done on animals for the alleged benefit of human beings?

According to the Buddhist Teachings, giving suffering to another being is wrong.

What is Your Holiness’s view on homosexuality?

Homosexuality seems to be getting more common in the world these days. Homosexuality, like heterosexuality, are both activities of samsara. Neither seems to be particularly better or worse than the other. Whether a man or woman is straight or gay does not make him or her any particularly better or worse than the other. In general, both are activities of lay people. Not that, however, that there is no karma involved in homosexuality, only that it is just like heterosexuality, another activity of samsara.

What is Your Holiness’s opinion of genetic engineering?

I do not know whether it is correct or wrong.

Does Your Holiness think it is permissible to eradicate “pests”: animals or insects which are harmful to human beings such as mosquitoes, cockroaches, rats and such?

All beings are the same. It is considered negative karma to kill any being. Even if these animals infect human beings with diseases, according to the Buddhist Teachings, it is still considered an unskillful action to harm or eradicate them. However, to say not to stop diseases getting spread to human beings as a result of infections from these animals also does not seem to be totally correct. It is very difficult to decide. No matter which stand you take, it is still very difficult.

What is Your Holiness’s opinion of the so-called “pre-emptive strikes”? There is one viewpoint that claims that crippling your enemy’s military resources first before they initiates a brutal onslaught on civilians is actually a skilful means to protect lives. The other viewpoint is that “pre-emptive strikes” initiates aggression first from one’s side without provocation from the other and is therefore wrong.

It is difficult to decide.

What is Your Holiness’s wish for the world?

I wish all beings in the world happiness, health and also that they will live even better.

A short introduction to Buddhism

[ As informal accompanying notes to the above interview with HH the 101th Ganden Tripa for friends unfamiliar with the Buddhist teachings ]

General

The cause of samsara Buddha, the Enlightened One, taught that all beings suffer as a result of their not recognizing the inherent Emptiness of nature.

• From their Non-recognition of Emptiness or Ignorance arises a sense of Self.
• From this sense of Self arises Self-cherishing Attitude which places oneself above all others.
• From Self-cherishing Attitude arises all the other Defilements: Anger, Attachment and such.
• As a result of creation of actions motivated by these Defilements, beings suffer from ”Karma” or the Resultant Effects of their Actions.
• From their endless creation of “Karma”, beings are forced to take birth, experienced inevitable death, take birth again, experience death again and so on, again and again in unending cycles of suffering.

The way to end samsara

• To realize Emptiness so that they can be free from samsara, beings will need to practise the Noble Eight-fold Path: Right View / Right Intention / Right Speech / Right Action / Right Livelihood / Right Effort / Right Mindfulness / Right Concentration.
• When beings realize Emptiness, they are then liberated from samsara.

Mahayana

Bodhisattvas

Beings who do not only want to liberate themselves from samsara but in addition, wanting to attain Buddhahood, as this is the best manner that they can liberate all other countless beings from samsara, are known as “Bodhisattvas”.

Common Bodhicitta

The wish to want to attain Buddhahood regardless of how long it will take or how difficult it will be solely for the liberation from samsara of all other beings is known as the “Common Bodhicitta”.

Way of practice of the Bodhisattvas

Sutra Tradition- Bodhisattvas practise the Six Perfections for countless aeons so that they can attain the state of Buddhahood. The Six Perfections are Generosity / Morality / Patience /Perseverance /Meditation / Wisdom. This group of Bodhisattvas is practicing according to the Sutra Mahayana Tradition.

Uncommon Bodhicitta

Another group of Bodhisattvas practices according to the Tantra Mahayana Tradition. This latter group of Bodhisattvas are motivated by the “Uncommon Bodhicitta” which is the wish to attain Buddhahood for the liberation from samsara of all other beings through any means whatsoever because they cannot stand, due to their great compassion, the suffering of any beings whilst they are progressing towards Buddhahood.

Way of practice of the Bodhisattvas

Tantra Tradition- This group of Bodhisattvas practices Deity Yoga and other tantric practices which will yield the state of Buddhahood in the shortest time possible including even this very life. In general, these Bodhisattvas practise viewing the inherent ultimate potential or purity of all beings. They do this through viewing their Spiritual Teachers as Buddhas, themselves and all other beings as Buddhas.

Source: http://www.trisurlungriknamgyal.com/blog-2/

In this video Venerable Dagpo Rinpoche was asked how should one help a person who has a terminal illness. Dagpo Rinpoche replied that it should depend on the particular faith of the person. During a person last moments we must not create conflicts in their mind.