The Dalai Lamas – A Divine Comedy

There is an old saying, “All is fair in love and war”. Miguel de Cervantes made the comparison in the 1604 play Don Quixote when he wrote, “Love and war are all one. It is lawful to use sleights and stratagems to attain the wished end.” And apparently, the adage applies to Tibetan Buddhism as well.

Since the 17th Karmapa Ogyen Trinley Dorje emerged into the limelight after his dramatic escape from China in the year 2000, he is increasingly seen to be a protégé of the present and 14th Dalai Lama. The relationship of the elder statesman cum spiritual leader with the younger monk goes beyond cordial respect of a leader of one Tibetan Buddhist sect for the head of a rival sect. The two live very close by to one another in Dharamsala and often the younger Karmapa is included when the Dalai Lama grants audiences to delegations and journalists. At other times, the Dalai Lama is heard actively encouraging the media to seek audience with the Karmapa, promoting the latter in very positive and encouraging tones.

The 17th Karmapa, previously deemed an enemy of the Dalai Lama, is told of the Dalai Lama’s succession plans

It is not surprising that speculations are rife that the Karmapa Ogyen Trinley Dorje is a likely successor to the Dalai Lama. A 2012 video captures a conversation between the Dalai Lama and Ling Choktrul Rinpoche, the reincarnation of the Dalai Lama’s senior tutor, and the Karmapa Ogyen Trinley Dorje in which the Dalai Lama can be heard saying,

…and when I die, you will be the ones who will continue my work…

So it is clear how the Dalai Lama feels about the young Karmapa.

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As the Dalai Lama has shown deep respect and preference for the Karmapa, it would seem that such reverence is mutual. In 1961, the 16th and previous Karmapa whom Karmapa Ogyen Trinley Dorje is the present incarnation of, hailed the Dalai Lama as a pillar of the Dharma and in adulation, said,

You are the great wish-fulfilling jewel.
Pervading the world with myriad lights,
[May You be] permanent, stable, and unchanging as a diamond,
In the red palace of Lhasa on the golden throne held high by lions…

A few years before that, in 1954, during the momentous meeting between the Dalai Lama and Chairman Mao Zedong, the Dalai Lama was accompanied by a delegate of notable Tibetans whom the Dalai Lama trusted and regarded as important. The 16th Karmapa was amongst them. Indeed, the Dalai Lama regarded the Karmapa as a “close friend” and “a very good human being1“.

From the book “The Dance of 17 Lives” page 236

From the book “The Dance of 17 Lives” page 237

Seeing that both the Dalai Lama and the Karmapa are emanations of Bodhisattvas, they are then the literal reincarnations of their previous holy lives. In other words, each of them would be the return of the same (singular) and enlightened mind stream and thus, are supposed to be completely omniscient, and should have retained perfect recollection of past knowledge and memories. Therefore, it is only natural to conclude that this affable, mutually respectful and trusting relationship that has been established over centuries and lifetimes is steadfast. But as we shall see, that is in fact not the case.

The 16th Karmapa, Rangjung Rigpe Dorje together with the 14th Dalai Lama

In an interview with the Dalai Lama in 2001 as narrated by Mick Brown in his book, The Dance of 17 Lives, the Dalai Lama inferred that the 16th Karmapa, whom he had on numerous occasions acclaimed as Buddha Akshobhya, was not at all learned and in fact had told lies about the Dalai Lama (ibid 238). In making this statement, the Dalai Lama was responding to rumors he had heard wherein the Karmapa was alleged to have said that the Dalai Lama was a politician and not a genuine lama.

So we see that in fact all is not well, at least for now, between these two great incarnations and emanations of Avalokiteshvara. The erstwhile warmhearted affection for one another seems to have chilled considerably. The question is, how can there be such a dramatic shift in the attitudes of two supposedly ecclesiastical figures towards one another? Both the Karmapa and the Dalai Lama are ‘tulkus’ meaning that they are the undeviating incarnations of the exact same mind-stream that honored and revered one another. How can the divine being that the Dalai Lama trusted be the same one he then accused of lying and the precise one that he now regards as trustworthy again and seems to be promoting as his successor?

In samsara, such drastic swings of opinion are understandable because samsaric beings are supposed to be helplessly subjected to conditions and perceptions; and opinions are driven by what suits the ego best at the time and what serves the hidden agenda most effectively; but surely these human foibles do not apply to enlightened beings that are supposed to have transcended samsara and such gross transpositions in human feelings and emotions. And yet we see that this is not an isolated case and we see that inconsistencies and instabilities in relationships are very much prominent features in Tibetan Buddhism, at least insofar as affairs regulated by the Dalai Lama line of incarnations.

The Dalai Lama as the Fifth almost decimated the Karma Kagyu lineage, forcibly converted monasteries belonging to the Karmapa and the Sharmapa to Gelug practices, and sent the Karmapa into hiding. But as the Fourteenth, he empowers and promotes the same mind-stream embodied in the Karmapa and readies him for even greater power.

The Fifth Dalai Lama rendered the Jonang sect extinct, annexed all their monasteries into the Gelug monasteries, and declared the Jonangs sectarian and its practitioners apostates of the true Dharma. The same mind stream manifesting as the Fourteenth Dalai Lama formally recognized the Jonang as the fifth Tibetan Buddhist sect and calls it a living Buddhist tradition – the complete opposite of what they were previously accused of and persecuted for. So what was heretical becomes a living tradition and custodian of the Buddha Dharma without having to change one iota of its lineage practice.

And nowhere is this contradiction and unpredictability more conspicuous than in the relationship between the Dalai Lama and the Wisdom Buddha, Dorje Shugden. The Dalai Lama’s line of incarnations and Dorje Shugden’s line of incarnations have intertwined since the time of Lama Tsongkapa, who was master to both incarnations of that period – Gendun Drub and Duldzin Drakpa Gyaltsen. In his manifestation as Sonam Gyatso, the 3rd Dalai Lama received teachings from his beloved Guru, Panchen Sonam Drakpa, who a past incarnation of Dorje Shugden.

As Lobsang Gyatso the Great Fifth, the Dalai Lama acknowledged Tulku Drakpa Gyaltsen (another past incarnation of Dorje Shugden) as an incarnation of Panchen Sonam Drakpa, an undisputed enlightened mind, and then in the same lifetime declared Dorje Shugden to be a perfidious spirit. Then, just as suddenly, a Praise was written to Dorje Shugden as an enlightened being.

A refrain of this Shakespearian comedy is now being played out, again with the Dalai Lama as the protagonist, this time as the Fourteenth. He too began as an ardent practitioner of Dorje Shugden, wrote a beautiful Praise to Dorje Shugden, commented positively on Tulku Drakpa Gyaltsen and then without warning declared the Dorje Shugden practice heretical and its followers sectarian. This sudden reversal of the divinity of Dorje Shugden would be alarming if not for the fact that such vagaries are characteristic and habitual of the Dalai Lama who is the embodiment of two totally contrarian roles, spirituality and politics.

It is not only the Dalai Lama who displays such paradox but many who are in his fold. And we see this clearly in the recent 12th Religious Conference of Four Major Schools of Tibetan Buddhism and Bon Tradition2 during which the heads of the various Tibetan Buddhist schools condemned the practice of Dorje Shugden. Amongst them was the Sakya Trizin whose predecessors had regarded Dorje Shugden as being one in nature with Avalokiteshvara; the Karmapa whose previous incarnations have been both friends and enemies with the Dalai Lama, and who had defended Dorje Shugden in the past3 yet now joins in the condemnation; the Jonangs who were schismatic apostates according to the Dalai Lama but who now lend their role to this drama. All are manifesting forgetfulness and denial of their individual and collective espousals of peaceful ideals, and are brazenly pretending that no one would remember their previous attestations of Dorje Shugden, of the Dalai Lama, and of each other.

The 12th Religious Conference of Four Major Schools of Tibetan Buddhism and Bon Tradition in June 2015 where the practice of Dorje Shudgen was condemned

So what conclusions do we draw from such wild swings in the behavior, thoughts and opinions of supposedly enlightened beings? There can only be two. Either they are mere mortals acting under the convenient guise of Buddhas and Bodhisattvas, each with an agenda that is best served by being friends or foes at different times depending on what the situation calls form.

Or they are truly enlightened beings working towards an invisible objective and operating under a ‘Just War’ code which postulates that the End justifies the Means. The great Indian epic, the Mahabharata, offers such an example of a ‘just war’ where Lord Krishna the wise philosopher, the guide to the lost, the hero of the righteous, the teacher of justice, the friend of the benevolent and the protector of truth, who could have easily prevented a war between the Pandavas and the Kauravas, instead chose war.

Some Dalai Lama apologists have argued that the Dalai Lama’s aggression towards Dorje Shugden is a just war being fought for the betterment of the Buddha Dharma, and done with full consent of the deity Dorje Shugden. Others have said that the Dalai Lama is no more than a ruthless politician who has banned a religion that stands in his way of consolidating total power over the Tibetan people. They cite the Dalai Lama’s own words when he said during his interview with Glenn Mullin,

These monasteries (Jonang) were closed for political reasons, not religious ones, and their closing had nothing to do with sectarianism…4.

That is to say that the Dalai Lama (in his past and present incarnations) has no hesitation in destroying a religious order for reasons known only to him, and blame it on that order practicing apostasy and being sectarian. Replace the labels, resume the stratagem and maintain the ruse, and you have the Dorje Shugden Conflict today.



  1. p236, The Dance of 17 Lives, Mick Brown, Bloomsbury Publishing, 2004.
  3. While the 16th Karmapa was on a pilgrimage in Nepal he stopped at Orgyen Rinpoche’s monastery. As the Karmapa entered the monastery he saw a statue of Guru Dragpo trampling Dorje Shugden. The Karmapa stood in the presence of the statue for a while, then pointed his finger at it and asked “who is the person that said to build this statue? This isn’t Nyingma nor Sakya, certainly not Gelug and not Kagyu either. I didn’t say to build it, this is not one of the deities you can’t rely on (meaning you can rely on Dorje Shugden). Although the time is a little early in the future you will definitely need to rely on this deity.” (Dorje Shugden) No one dared to respond and own responsibility. The Karmapa then said “remove this now.” Immediately a person with an axe and shovel came and removed the offensive statue. Many lamas present at that time definitely remember, a seventy five year old man from Chamdo called Samcho witnessed this event.
  4. p 207, the Fourteen Dalai Lamas, Glenn Mullins, 2001
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  1. The Dalai lama has no jurisdiction to pick a Karmapa; the real Karmapa is picked by the head regent who was Shamar Rinpoche; in order to get someone that a. made China happy (because Urgen Thrinely is educated by the communist system in China) and also b. to make sure he doesn’t have to deal the the reincarnation of the 16th Karmapa’s actual successor, the Dalai Lama upstaged Shamar Rinpoche’s authority and pretended like he can pick the Karmapa. He can’t pick the Karmapa— so I don’t recognize this urgen– in order to get things like the condemnation of Dorje Shugden— Dalai Lama had to pick someone who would do what he, the Dalai Lama, would say. This is decidedly easier if he does NOT pick the real Karmapa as the real one only helps all living beings and is non-sectartian. Mick Brown is one of those Bob Thurman type “Scholars.” Repeat back whatever drivel the Dalai Lama wants people to hear:

  2. “In the future High Lamas would seem to be in conflict with each other. This is all a “DIVINE PLAY” – As mentioned by Kyabje Trijang Dorje Chang in Music Delighting the Ocean of Protectors.
    In my opinion this divine play are “obstacles” set up by the High Lamas to “assist” us in the progress of our transformation. How else are we going to learn complicated theories like Emptiness, Boddhicitta and Lojong ?

  3. Admin and forum members,

    Yet again, has shamelessly produced an article praising the ban as a “divine comedy”. I support the majority of information on this site, but I can’t accept the view that the ban is a comedy or the skillful means of a Buddha or Bodhisattva, or the propagation of this view by people who supposedly oppose the ban.

    The Dalai Lama is a corrupt criminal politician who delights in the cultural revolution, delights in ethnic cleansing, delights in weapons of violence, delights in abandoning and slandering his Gurus and lineage, delights in destroying the Three Jewels….

    So what has it come to when practitioners of Buddhadharma praise the actions of such a person. When Buddha said the Dharma will be destroyed from the inside, he was also referring to the mind of practitioners. The propagation of the view that the ban is the skillful comedic actions of a Holy Being is incorrect, insensitive, and totally inappropriate.

    If you put together a list side by side of the qualifications of a Lama and the actions of the Dalai Lama, a person in their right mind will immediately recognize not only that this man is not a valid representative of the Three Jewels, but that as a Buddhist it is totally contradictory to praise the suffering of others and the destruction of the Three Jewels. Though you may not believe it, that is how your actions appear – while you say you want the ban to be lifted, you praise the suffering of others and you praise the destruction of the Three Jewels.

    I know we are free to share different opinions on this site, but I am nonetheless pointing out the inappropriateness of your actions and asking you to stop it. On behalf of everyone suffering immensely from this unlawful ban, and on behalf of the Three Jewels, I ask you to stop writing things that praise the Dalai Lama’s ban and it’s effects.

    If you want to praise the virtuous actions of the Dalai Lama, great, but don’t praise the ban and related sufferings and obstructions as a comedy of divine actions!

  4. Chokyi Dorje,

    I don’t think the article validates the ban at all. I think it shows clearly that the Dalai Lama’s actions are motivated by political and a personal agenda and not truth and spirituality. The article makes a good case by drawing on the ban on the Jonang lineage and highlights similarity to the Shukden ban.

    Not everything needs to shout ‘stop lying Dalai Lama’ you know?

  5. The Shugden ban a comedy? Murders, torture, fire-bombing Shugden Buddhists from their homes has suddenly become comedic? Has Tsem Rinpoche aka dorjeshugden(dot)com finally lost the plot?

    This Ban has to be a “False Dalai Lama Stop Lying”!

  6. John,

    There is a tasteless habit on this website and its forum that continues to praise the Dalai Lama’s actions as being the skillful means of a Buddha, a Mahasiddha, a divine comedy. You are right, it doesn’t have to say ‘…stop lying’, but there is a continuous propagation of this wrong view that either directly or indirectly supports the ban. While presenting information about the ban, it is entirely inappropriate to be praising the Dalai Lama’s activity as Divine Comedy. It sends a confusing message not to mention how insensitive it is to those afflicted quite intensely by his negative actions. It isn’t necessary to praise him when presenting information about the ban or his politics.

  7. Chokyi Dorje,

    Clearly you are stuck on the ‘divine’ in the title and completely failed to read the rest of the article.

    For example, how can the following verses be said to be justifying the Dalai Lama’s actions?
    “Some Dalai Lama apologists have argued that the Dalai Lama’s aggression towards Dorje Shugden is a just war being fought for the betterment of the Buddha Dharma, and done with full consent of the deity Dorje Shugden. Others have said that the Dalai Lama is no more than a ruthless politician who has banned a religion that stands in his way of consolidating total power over the Tibetan people. They cite the Dalai Lama’s own words when he said during his interview with Glenn Mullin,

    These monasteries (Jonang) were closed for political reasons, not religious ones, and their closing had nothing to do with sectarianism…4.

    That is to say that the Dalai Lama (in his past and present incarnations) has no hesitation in destroying a religious order for reasons known only to him, and blame it on that order practicing apostasy and being sectarian”.

    I think this article is saying that the Dalai Lama are politically motivated and cannot be entirely trusted to perform their duties based on Dharma alone.

  8. John,

    I failed to read the rest of the article, or the article together with its title portrays an overall inappropriate message?

    I take the final point of your closing sentence, but that is not the overall theme of the article. The overall theme casts the figures as holy emanations, tulkus with undeviating incarnations (which isn’t even true according to the DL himself) who are engaged in a Divine Comedy (hence the title of the article) playing out different roles. Despite the mention of the particular changing roles, we are still led to the conclusion that regardless of what is going on, it is all a comedy being played out by divine emanations of Holy Beings.

    How does that NOT justify the Dalai Lama’s actions related to the ban? The main essential point of this article is therefore saying both directly and indirectly – as is often the case on this website – that the ban and related sufferings are the intentional drama of Holy Beings with the greater good of all in mind, and that is unacceptable. Refer to my replies in the following topic for further elaboration:

  9. John,

    Also, read here (including Shugden Library’s response):

    Thank you

  10. This article is truly insulting and stinks of turning Dharma into a political power-play, something the False Dalai Lama has done for decades.

  11. I too believe that the ban is actually some Divine play that we as laymen do not understand. It is just something that is not explained and said why so. Only through time, then we will be able to understand.

    It is just ironic how can Dorje Shugden be a Buddha for an instant, then the next Dorje Shugden is not a Buddha, but an evil spirit. Things that are said and done are contradictory. It is confusing for the normal laymen.

    However, through that, we should never be just satisfied with the information that is provided for us like that. Reason being that things that are said and told to us can contradict. The only way for us to know the real truth is through our own research and thinking that will allow us to analyse and understand the situation. It is just like in crimes we have to find out the truth and not just hear stories from one side. Same for this situation.

    We have to check and analyse on our own, not just listen to any side of the story and take that stand.

  12. To just think of Dalai Lama of being plainly evil incarnate I think one is missing the point. There is karma which is infinitely more powerful than the high lamas, so if the Dalai Lama is mistaken, karma will take care of him.

    I do not think the current Dalai Lama is false, so that is the point of view shared by many of us so please accept that we can have differing views and yet work towards the same goal, the lifting of the ban. Thanks.

  13. Dear

    What an interesting article. I am aware of the Great Fifth’s maneuver to take over Karma Kagyu monastery to become Gelug Monastery and the suppose conflict/ disagreement between the Dalai Lama and the previous Karmapa. I understand that both the Dalai Lama and the Karmapa.

    I don’t really understand though both religious heads have been preaching tolerance and peace and yet their actions seems to be contrary to what they preach. As the article have pointed out, they are having the same mindstreams as their previous lives. Why manifest conflict like this and create confusion in people’s mind. I don’t have their suppose omniscience, but I really hope that everyone and all religious sects can practice peace and tolerance.


  14. I just wanted to take this opportunity to clarify a point on the title of this post. From reading the comments posted by others it seems to me there is some confusion as to the intended meaning of the word ‘comedy’ in the title. This does not mean some sort of farcical and humorous story. On the contrary, it is a part of a two-fold classification of stories. The first is called a ‘tragedy’, which usually ends up with the death of one of the main characters or in extremely negative circumstances. On the other hand a ‘comedy’ is a story that ends on a more positive and uplifting note.

    From a personal perspective, this switching between the dichotomous stance of ally and antagonist that His Holiness Dalai Lama and Gyalwa Karmapa cannot be anything other than a divine play. From a conventional viewpoint yes this interaction has caused much pain over the course of their respective recognised spiritual incarnation lineages, however one must realise that such holy beings operate from a higher level of understanding and foresight, the highest in fact. We cannot begin to fathom this plan until and unless we ourselves reach their same state, which is a definite possibility. Some people may argue that they are not genuinely holy beings, but ordinary human beings, such as you or me but to say this would be a gross injustice. As practicing Buddhists, we must believe in the compassionate activities of the Buddhas even if we do not know their meaning or long term outcome.

  15. It is really sad that the international icon of peace and compassion is now associated to a divine comedy. This makes me wonder if it was all a joke, a manipulation of people’s heart.

    Then again, result should speak for itself. The efforts of the Dalai Lama has secured unfathomable awareness of the gobal society towards Tibetan Buddhism and Buddhsim as a whole. It is by his grace that many experienced the benefits of the Vajrayana path. Even for non-Buddhists, the Dalai Lama opened up people’s minds and hearts to spirituality, to being kinder, to being patient.

    Additionally, by his wisdom, Dorje Shugden has become the most popular and known Dharma Protector in history. Even non-Buddhists in some communities have heard of Dorje Shguden.

    Hence, although the entire situation is completely illogical. Although many can logically questions the motivation of the Dalai Lama. Many can accuse him for being a joke, a cruel man or whatever we can come up with, we cannot deny that he was a evolution and the work he did benefitted many.

    So, whether it is a comedy or drama, we got to realize that producers produce a show or movie because there is popular demand for it.

  16. I have always believed that His Holiness the Dalai Lama banned Dorje Shugden practice for a reason, it can only be translated into this because if we watch and study closely, we will realise that the ban does not make sense at all. Whatever His Holiness is doing may not seem ‘right’ in our opinion, but I believe that His Holiness is not an ordinary being and therefore whatever His Holiness is doing now must be to benefit a bigger picture.

    I just pray that may the ban be lifted very soon in order to cease all sufferings Dorje Shugden practitioners are enduring now. They are kind people and Dorje Shugden is a personal religious choice/ practice. No one should be ostracised and put down because of their personal practice.

  17. There has been some differing views and discussions about this article, and I have to say that the actions of the Dalai Lamas make them out to be inconsistent, and perhaps comical.

    From the issues of recognising Dorje Shugden as a Dharma Protector, as well as the recognition of the Jonangpas, we can see how contradictory the 5th and 14th Dalai Lamas’ decisions are, and if they are the same mind stream why would one labelled wrong can be right, and right can be wrong?

    Unfortunately due to our limited view of reality, we may not see the extend of the ‘divine play’ that these Bodhisattvas have to manipulate, but I believe in what Kyabje Trijang Rinpoche advised, that to not lose faith in the Dalai Lama, and to not lose faith in Dorje Shugden although it may seemed to be in conflict right now.

  18. It should be divine play and not comedy. For advanced beings, it is possible for them to manifest controversial behaviour that benefits many beings long term. Short term, we may only see flaws. deluded behaviour and so forth. However, things would be very different long term and most of the time, we don’t have the wisdom nor ability to perceive their intentions at this time.Therefore, it would be fav wiser not to jump to conclusions about High Lamas and what are their short term intentions.

  19. Whether we call it divine comedy or divine play or divine tragedy, I read the story to mean that the Dalai Lama’s gross inconsistency makes his widely acclaimed recognition as the Buddha of Compassion, a sad joke.

    In addition,it makes the Dalai Lama’s often heard call for world peace, tolerance and harmony to be a mockery of everyone’s intelligence when we se how he is doing the opposite with Shugden.

    On the other hand, all these could be divine acts of a Buddha that some say the Dalai Lama is (big picture theory).

    Either way, whatever the motivation of the Dalai Lama is, innocent people are suffering and the point is not the correctness of a title but what we can do to end the illegal and unethical and hypocritical religious ban.

  20. I have some questions:

    1. the Karmapa chosen by the Dalai Lama escaped from China. This means he was raised in an environment where he was taught to be loyal to China, and not Tibet.

    So why does the CTA trust him? How come he’s not labelled a Chinese spy? How come Tibetan society doesn’t label him a Communist traitor?

    Because he doesn’t practice Dorje Shugden.

    2. how come the Karma Kagyus are allowing a Gelug lama to be the person who endorses their leader as real or not? Shouldn’t the endorsement come from within the Karma Kagyus themselves? Why are they divesting the power of approval to someone outside of and unfamiliar with their lineage?

    3. if the Dalai Lama can change his mind about the Karmapa (from the 16th to the 17th), the Karma Kagyus (from the time of the 5th to the time of the 14th Dalai Lama) and the Jonangpas (from the time of the 5th to the time of the 14th Dalai Lama), let’s just wait and see how long it is before he changes his mind about Dorje Shugden.

    This is not the first time HH has changed his mind about things. In the past, Taiwan was evil and bad until HH visited Taiwan. And now it is acceptable for Tibetans to visit Taiwan.

    If anything, this whole thing is a lesson in how you should not be swayed by the opinions of lamas just because their rank and reputation is higher than that of your root guru. If you always listened to other people because their rank and reputation is higher, all you’ll end up doing is swing back and forth in your practice and never develop any attainments.

  21. I agree with Claudia Ricci’s comment “Unfortunately due to our limited view of reality, we may not see the extend of the ‘divine play’ that these Bodhisattvas have to manipulate, but I believe in what Kyabje Trijang Rinpoche advised, that to not lose faith in the Dalai Lama, and to not lose faith in Dorje Shugden although it may seemed to be in conflict right now.” I guess this is the only thing that keeps me sane and going otherwise I would have very very negative thoughts about His Holiness. Well if HH Trijang Rinpoche predicted this outcome and advised us not to lose faith, I will. As hard as it may seem to swallow, we need to have faith that there is something bigger and beyond us that we cannot see at this time. But I must admit the double standards and the brown nosing on other sects is not something admirable at all. Definitely not something a leader should do to confuse his people.

  22. I agree with the comments before that it is hard to accept as a Divine comedy what H.H. Dalai Lama has created within the Tibetan Community.

    The endless hardship, difficulties for Dorje Shugden practitioners in every aspect of their life is truly not part of Buddhism. But on the other hand, the 14. Dalai Lama is the emanation of Chenrezig. How to deal with this in any other way then to believe that there must he a higher goal?

    It is very bad to criticize a holy being. In Buddhism, as far as i understand, motivation is the main ingredient. I choose to believe in something above what we see. I can not judge enlightened beings.

    May the ban come down without delay. May the pain of Dorje Shugden practitioners end swiftly.

  23. That is why we cold not decide if Dorje Shugden is Buddha or demon based on Dalai Lama’s judgement. He has proven to be flippant to say the least. The 5th Dalai Lama wrote praise to Dorje Shugden, the 14th Dalai Lama condemned Dorje Shugden. Not only that, this very 14th Dalai Lama himself used to pray to Dorje Shugden and wrote praise as well:

    Then years later, he turned against Dorje Shugden and condemn Dorje Shugden.

    It is therefore dangerous to base our faith on a flippant person like this. Being the most famous Buddhist in the world does not necessarily give him the religious authority.

  24. It is rather difficult to understand or merely accepts this divine play that has caused so many to suffer. Advice it is claimed turned ban has put many into a dilemma, despair…for real. Why does the Dalai Lama have this right to create contradictions, to blatantly cause harm and hurt so many? What kind of divine play hurts? Why is the ban a divine play?

    For those who believes His Holiness as Avalokitesvara, it is easier to accept the above, bringing karma and merits into the scene and fully surrender to the idea and contradictions. After all, contradictions are not to be seen according to our normal view.

    For those who does not, the work and success of His Holiness in this life should be used as the measuring reference to decide whether he is worth following and devoting for one’s spiritual growth. One point to note that no one in the last century has managed to bring Tibetan Buddhism and the Tibetan culture to the world as he did, also using his power and status to secure refugees status for Tibetans, land in India, etc. for fellow Tibetans-in-exile.

  25. It is unthinkable to have Holy Being exhibiting wild swings in His behavior, thoughts and opinions. HHDL the 5th and HHDL the 14th apparently applied very opposite opinions on the Jonang sect and the Dorje Shugden practice, as well as towards the Karmapa tradition. It is hard not to feel as if there is a personal agenda behind the decreed which calls for support from “friends” of the time for reasons known only to Him alone.

    HHDL the 5th rendered the Jonang sect extinct, annexed all their monasteries into the Gelug monasteries, and declared the Jonangs sectarian and its practitioners apostates of the true Dharma. The same mind stream manifesting as HHDL the 14th officially recognized the Jonang as the fifth Tibetan Buddhist sect and calls it a living Buddhist tradition.

    The only plausible argument would be that the enlightened being was and is working towards an invisible objective and operating under a ‘Just War’ code. It is a hypothesis that some wars are necessary to amend an evil, thus the end justifies the means.

  26. The system of Dalai Lama may look holy and out-of-this-world to those who have a fantasy about Shangri-la, but the truth couldn’t be further than that. It is full of politics and power games just like any ruling empire or government in the world. The bad thing is, this is a religion, mixing power games and politics in religion could only destroy the spirituality, as many other examples had unfolded in the history of mankind.

  27. To the westerners and the outside world we may seem like a society of compassionate beings ruled by the Buddha of Compassion but in the end it is still very much samsara as those who execute and operate are not enlightened. Hence we will get it all mixed up and even though Chenrezig does not play politics, in the end he has to because He will need to use the methods of samsara to subdue samsaric beings. Unfortunately this will also give Buddhist a bad reputation and bring much confusion. Hopefully in the midst of all this chaos, we will be able to filter out the ones who genuine practitioners and the ones who are there solely to abuse and self benefit from it. Perhaps this is another illusory play? Who knows what the Gods are up to… all I know is the Tibetan Leadership paints a picture full of roses but let’s not forget the thorns and how many people it has harmed. In the end it is true politics should never mixed with religion and those who govern should seek to be neutral and never play sides. It shows how short term they think and once their spokesperson Dalai Lama is gone, they too will eventually dissolve because who will then listen to them with the Dalai Lama around to back them up? How stupid.

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

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


  29. Dear Dalai Lama,

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

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

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

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

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

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

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

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

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

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

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

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

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

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