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

Recalling The Tibetan Identity

One need only say “Tibet” for most people to immediately think of Buddhism. In fact, Tibetans regard themselves as practitioners of the purest Buddhadharma, since their lineages and teachings have been preserved by their geographical isolation, protected by the Himalayan ranges for centuries. Keeping the Dharma untainted is not a responsibility that the Tibetans take lightly; those who rule the country are received as divine sentinels of the purest Buddhadharma, viewed with unquestioning faith in a manner that often seems illogical to the secular, Western world.

Buddhism is an intrinsic part of Tibetan culture. In the Tibet of old, at least one son in each family would become a monk, considering it an act of honor for the family

Given this background, it is not difficult to understand why Tibetans are always deeply concerned about how Buddhist their actions are. It is also not difficult to see how this concern may historically have been manipulated. The combination of concern and unquestioning faith has allowed a secular and self-serving Tibetan polity to play on the people’s piety and implement decisions without much regard for the welfare of the Tibetan people. Without any accountability, their actions have frequently led to unpleasant consequences.

The manipulation is simple – those in power condemn something as un-Buddhist, thus provoking the ire of the Tibetan population because the act has been deemed to be an insult to the Tibetan identity. In the same way Mao would label something “bourgeois” to incite the Chinese population’s hatred against it, such condemnations from Tibetan politicians are also usually sufficient to see that act banned, whether the ban is legally or socially mandated or even ethically right.

A Justifiable Suicide

Considering their influence over the population, it beggars belief that the Central Tibetan Administration (CTA) has yet to condemn self-immolations as un-Buddhist, to prevent further loss of life. More surprisingly, the CTA even published on their website an article in support of self-immolations, titled “Is self-immolation anti-Buddhist?”

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Ex-Prime Minister Samdhong Rinpoche says “We should support all those that have sacrificed their life for the Tibetan cause”, an indirect support for the self-immolations happening in Tibet.

If we were to reword the question into something more encompassing, we could also ask,

Does taking away a life become justifiable because the motivation is to benefit others, even though there is no result?

Whilst its “Buddhist-ness” appears to be debatable, what happens during the actual self-immolation is not – self-immolations usually result in the person’s death, whether immediately or from injuries sustained. Therefore, regardless of the person’s motivation, self-immolations are essentially suicides since the act of dousing oneself with a flammable substance before setting oneself alight is not designed for survival. Therein lies the first reason why self-immolations are definitely un-Buddhist – one of the basic Mahayana vows states that we should refrain from taking any lives, including our own.

Jampa Yeshi, like so many others before him, did not survive

In his article, the author Tenzin Kun-khyab opined that self-immolations are acceptable and akin to Buddha sacrificing his life for a starving tigress. It would appear that the author considers the attainments of the self-immolators to be equal to that of Buddha when he sacrificed himself for the hungry animal. If so, on what basis does the author perceive these attainments? The English proverb “It takes one to know one” springs to mind – is the author alluding to his own similar attainments, which allows him to perceive those of the self-immolators? This willful interpretation of the scriptures is worrying, especially when its purpose is to justify the taking of a sentient being’s life and to glorify the unnecessary loss of lives as part of a political strategy which thus far has not proven to be effective. In the case of Tenzin Kun-khyab, the parable has been interpreted in direct contradiction to the original intended moral of the Buddha’s story which was about compassion and non-attachment to one’s physical form. The Buddha never intended the chronicles of his acts of compassion to become justifications and glorifications of suicides.

Tenzin Kun-khyab also likens the self-immolations to the Tibetan defense of their homeland in the 1950s, when monks renounced their vows in order to take up arms against the Chinese. One should remember that the vows were written by Shakyamuni Buddha and designed to train sentient beings towards enlightenment. In renouncing their vows, the monks effectively renounced the teachings Buddha taught for ultimate freedom from suffering, in favor of their involvement in transient geo-political issues. It is therefore worrisome that such an incident is celebrated as a good example of religious faith and significance, when it is quite the opposite.

Self-immolations As A Selfish Act

To determine the second reason why self-immolations are un-Buddhist, consider the result of the Tibetan self-immolations. Since 2009, over 140 people have self immolated and over 120 of these have died in this horrific manner and yet the Chinese government remains unmoved. The Tibetan response to this Chinese wall of silence has been illogical, to say the least – instead of selecting another more effective method, they have instead chosen to remain with the same ineffective method and increase the frequency of the self-immolations in a dramatic show of desperation.

Tibetans monks help Chinese earthquake victims. This is how the world views Tibetans: kind and compassionate towards all sentient beings. The current spate of self-immolations is completely at odds with this image

And yet, despite this increase, the Chinese government remains unresponsive and the international community has remained silent. Compare this to both Vietnam and the Middle East, when the international community acted on the loss of just one life.

It requires the barest of analyses to recognize that self-immolating to raise awareness of the Tibetan plight is an ineffective method. Given the ineffectiveness of the method, any logical individual would consider changing tactics. The Tibetans however, have chosen to remain with the same ineffective strategy. One could therefore reasonably conclude that the Tibetans have failed to adequately evaluate the situation, and what the world is really witnessing is ignorance – that is, ignorance of the situation is leading to their suicides for the greater cause, although it is an act that is both false and foolish because it bears no result at all.

From a Buddhist perspective, ignorance arises from selfishness. Since Tibetan self-immolations arise out of ignorance from lack of proper evaluation, these acts are therefore selfish and contradict the Buddhist aim of increasing one’s compassion and lessening one’s selfishness; in short, when Tibetans self-immolate, it is un-Buddhist.

Silence of the Leadership

To view self-immolations as anything but un-Buddhist would require a very biased interpretation of the scriptures. It is therefore shocking that the CTA, a historically Buddhist government, has allowed on their website an article that defends an un-Buddhist act as a Buddhist one. The CTA’s apparent support for and refusal to prohibit this senseless act shows the self-serving nature of the Tibetan leadership – they will allow their people to die if it suits their purpose.

Is the Dalai Lama’s silence intentional?

The CTA aside, the Dalai Lama’s silence on self-immolations has not gone unnoticed. There is only one logical conclusion for this silence, arrived at in reference to the ban on Dorje Shugden. When the Dalai Lama banned the practice of Dorje Shugden, the world was led to question why this monk, the face of compassion, appeared to be instigating religious discrimination. In not condemning the self-immolations, the Dalai Lama has again led the world to ask why this same monk has not spoken out against so many suicides.

Some might claim the Dalai Lama’s silence reflects his loss of control over the Tibetans. For example, in a 2013 interview, Samdhong Rinpoche stated that it is pointless to discourage self-immolations because the Tibetans are growing increasingly desperate. His belief does not appear to be a commonly held one – Tenzin Kun-khyab himself writes that “It is true that as long as His Holiness the Dalai Lama is alive, Tibetan people will never go against his teachings of non-violence.” Clearly Tenzin Kun-khyab continues to believe in the power of the Dalai Lama’s words and through the Dorje Shugden ban, we already know that Tibetans are still willing to do something illogical just because the Dalai Lama said so.

Therefore, since it is not due to a loss of control, perhaps the Dalai Lama has remained silent in a bid to prepare Tibetans for his eventual passing by lessening their reliance on him and the political elite. Just like how the Dorje Shugden ban revealed the CTA’s hypocrisy and the Tibetan population’s blind faith, perhaps the Dalai Lama is now using his silence on self-immolations to reinforce the same message – think for yourself, and learn to question and contemplate what is around you because that is the only way to guarantee a pleasant future for yourself and others, in this life and beyond.

A Return to Buddhism

All this is a very real possibility that is beyond mere speculation, given what has taken place in the last few years with His Holiness relinquishing secular power and stepping down as leader of Tibet in favor of democratic elections. After all, how can the Dalai Lama not say something – anything – as his people continue to burn to death? In not speaking out against the climbing death toll, the Dalai Lama is setting an example to his followers – he no longer comments on secular issues because Buddhist practice is more important than politics.

The sight of monks protesting would have been unthinkable just 50 years ago. Is the Dalai Lama trying a different method to get Tibetans to remember their waning Buddhist identity?

Buddhism relies on logic, understanding, contemplation and practice to bring ultimate liberation to ourselves and others. It would appear that the Dalai Lama is trying to introduce these qualities back to his people who have become so caught up in their fight for a free Tibet, they have forgotten what it really means to be Tibetan: they are peace-loving Buddhist people who act in accordance with the laws of karma. In their desperation for independence, this forgotten aspect of their culture has even led their government to attempt to peddle a clearly un-Buddhist act as a righteous one.

It is precisely this kind of thinking that renders Tibetan independence efforts fruitless because when an act begins with an un-Buddhist motivation, it will end with an un-Buddhist result. We are seeing this clearly with self-immolations – with China remaining unmoved, and the Tibetans having no result to show for their self-immolations, logic infers that the motivation of the acts need to be redefined. It is time the Tibetans take some time to reflect on their actions, and to recall what truly made them unique in this world – a spiritual people who understood the foolhardiness of fighting against karma, trying to reclaim a lost memory and homeland that today seems further away than ever.

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

While Tibet fights the ongoing noble cause for independence, it looks like the Chinese have other plans.

Below is an article written by one of China’s leading newspapers about the Dorje Shugden issue, namely the ban instituted by the Dalai Lama against this Protector deity.

Although the article was written in the earlier days, before the height of the ban, it shows clearly that China has been closely watching the activity of the Tibetans, the Dalai Lama and his exiled government (now the CTA). They know very well what is happening within the exiled Tibetan communities.

Also, note that the article is written with a tone which does not agree with the undemocratic and unjust methods used against Dorje Shugden practitioners; it is clear that the Chinese do not agree with the Dalai Lama’s policies on this and are on the side of the Shugden activists and practitioners.

Note what they write in the article: “China is in fact gaining greater international prestige, and Tibetans are leading a better life… people have lost confidence in the call for “Tibetan independence””.

You might think that Tibetan independence is a different issue from the Dorje Shugden issue. In fact, the two issues are very connected. From the point of view of the Chinese, they may use internal troubles within the Tibetan communities as “proof” that the Dalai Lama is disharmonious. They will use this information against the Tibetans and the Dalai Lama, saying that they are doing more harm than good for their people – so therefore, why should China give them independence?

Issues of disharmony like the Dorje Shugden ban creates more fuel for China to use against the exiled Tibetan people.
This might also potentially jeopardise the exiled Tibetans’ relations with their host country India. When India hears of these internal disharmonious issues in their own country, it can signal instability within India, which of course the government will not like.

It is important to note that although the ban against Shugden is continuing within Tibetan communities, the practice of Shugden is growing in China. The government gives a lot of support to the Buddhist monasteries in the Tibetan areas and especially to Dorje Shugden temples.

Please read this article. There are definitely many more articles like this circulating throughout China and which will spread to the world. Consider the long-term effects of the Shugden ban and how it affects the Tibetans’ internal and international relations. Is this the kind of future that the exiled Tibetans want?

Beijing Supports The Shugden Activists

http://www.friendsoftibet.org/databank/chinageneral/chinag6.html

China’s Tibet

January 1996

Just like his predecessors, the 14th Dalai Lama, who now lives in exile in India, once worshiped Gyaiqen Xudian (Gyalchen Shugden). In fact, a thangka painting of the Buddhist guardian once hung prominently on a wall in the residence of the Dalai Lama.

In 1978, however, the Dalai Lama ordered that the thangka painting of the Buddhist guardian be removed. Thereafter, he vowed that he would no longer worship the Buddhist guardian, and that “no Tibetan was allowed to do so,” the Dalai Lama ordered. “Anyone who dares to worship Gyaiqen Xudian will no longer be considered my disciple.”

Retribution

In recent years, the Dalai Lama, a self-styled believer in religious freedom, who allegedly stands in firm opposition to any suppression of religion, sought retribution against the innocent guardian of the Tibetan Buddhist doctrine. His staunch disavowal has, in fact, recently gained momentum.

Following years of silence, the Dalai Lama declared a virtual war against a holy spirit of the Gelug Sect in 1994. The Dalai Lama and his followers have repeatedly declared that Gyaiqen Xudian is a ‘Han Ghost’ who lacks favor with Nequn (Nechung), who is often seen as the main guardian of Buddhist doctrine.

In March 1996, the Dalai Lama forcefully disallowed the practice of the Dharma Protector Gyaiqen Xudian during lectures. The Dalai Lama issued a ridiculous accusation that this guardian of Tibetan Buddhism was in some way adversely affecting his government in exile.

Proceeding on the basis of the accusation, he instructed all monasteries and all Living Buddhas of Tibetan Buddhism to cease worship of Gyaiqen Xudian. The Dalai Lama stressed that anyone worshipping the guardian would be acting against the ‘common cause of Tibet’, and would quite simply be yearning for the Dalai Lama’s own early demise.

The audience attending his lecture on Buddhism was astonished at the remarks. The hysterical Dalai Lama yelled that anyone unwilling to obey his instructions should leave. Members of the Dalai Lama’s government in exile, a group at the beck and call of the Dalai Lama, are forcibly prohibited from worshipping Gyaiqen Xudian, the guardian of the Gelug Sect Buddhist doctrine.

Various related Tibetan departments adopted resolutions and issued statements banning the worship of Gyaiqen. The resolutions and statements, as well as the speeches of the Dalai Lama, were compiled into books and audio-video products for widespread circulation. This Dharma Protector has since been the target of attacks from the Dalai Lama and his followers.

The Dalai Lama’s cronies rushed to areas in India and Nepal inhabited by Tibetans. They forced Tibetans to obey the Dalai Lama’s order to abandon the worship of Gyaiqen Xudain, a figure worshipped by generations. The Dalai Lama’s men proceeded to visit monasteries and private houses, destroying statues of the guardian of the Buddhist doctrine.
Tibetans held differing views on the ban on the generations-old worship of this Dharma Protector. Mounting opposition invited suppression from the Dalai Lama and his men who proceeded to cancel support for students who opposed the Dalai Lama, and went so far as to dismiss government officials who refused to obey.
Faced with rising discontentment amongst Tibetans, the government in exile recently issued a statement to the effect that only “Government departments” were prohibited from worshipping this Dharma Protector, and that individuals were free to make their own decision.

The government in exile dared not admit the fact that various students who refused to obey had been ordered to leave monastic schools. The indisputable fact is that over a dozen Tibetan lamas were driven from Tibetan Buddhist monasteries in southern India.

Opposition

The Dalai Lama’s move has sparked widespread boycott and opposition in Tibetan-inhabited areas both in and outside Tibet. Many highly respected Living Buddhas, and indeed common people, have refused to affix their signature to documents the Dalai Lama and his men have drafted; documents which demand that they abandon worship of this Dharma Protector. They produced various posters and audio products for distribution in areas where there are Tibetans, describing the suffering the Dalai Lama and his men have inflicted on people continuing to worship the guardian of the Buddhist doctrine.

Tibetans living in various areas have been forced to hide their statues of the Dharma Protector.

Tibetan compatriots living in India and Nepal joined in a collective protest opposing the Dalai Lama’s decision and banded together to protect monasteries, lamas and nuns from continual hounding by the Dalai and his men. The protestors also issued statements pointing out the Dalai Lama’s move to violate human rights.

Background

The Dalai Lama has been leading a life in exile for the past 37 years. He has yearned for the day when the Communist Party of China would step down, and has worked hard to turn the tide in China. He predicted that 1990 would be a period ripe for Tibet to “win independence” and that the “Chinese Communist regime” would be toppled between 1995 and 1996. He travelled far and wide seeking support for the independence of Tibet, with his effort was supported by funds raised from Tibetans residing overseas. The group providing his funds, however, is becoming increasingly disappointed to see that the Dalai Lama has been reduced to a mouthpiece of international anti-China forces, and that his predictions are sheer nonsense.

China is in fact gaining greater international prestige, and Tibetans are leading a better life. Tibetan compatriots residing abroad express amazement at the freedom of religious belief enjoyed by their counterparts. Discontent for the Dalai Lama continues to grow, and people have lost confidence in the call for “Tibetan independence”.

Given the situation of spreading discontentment amongst Tibetans residing abroad, the Dalai Lama resorted to what is referred to as “killing a chicken as a warning to monkeys”. This is precisely the reason he flies into a rage when dealing with the guardian of the Buddhist doctrine.

The Dalai Lama, who turned 60 in 1995, predicted: “According to all signs I have gathered from dreams and elsewhere, I will live to an age between 100 to 120 years.” The Dalai Lama instigated a war against the spiritual image in the minds of Tibetans out of the fear that Gyaiqen Xudian, the guardian of the Buddhist doctrine, would somehow disrupt his yearning for longevity.

The Dalai Lama accepts failure of his approach to getting independence of Tibet for the last 50 years.

Since he is able to admit failure for a whole nation’s hopes, in time perhaps he would also state he was ‘wrong’ in the ban against Dorje Shugden. This is a good indication that Dalai Lama is able to retract his position.

Dear sir or madam,

RE: The basis for a free independent Tibet

I have been reading online some information that has greatly troubled me. It is regarding the formation of the Chushi Gangdruk. I recently learned from a reliable source that the group was formed at the insistence of Dorje Shugden, via the Panglung Oracle. This happened in 1956 and without Chushi Gangdruk, His Holiness the Dalai Lama would never have had an escort to guide him safely out of Tibet in 1959.

Therefore to me, the very fact Tibet has even the remotest chance of independence today is because His Holiness the Dalai Lama escaped, due to Dorje Shugden’s kindness. So what confuses me is this – how come the Tibetan people, who owe so much to Dorje Shugden, are so ungrateful?

I truly do not mean to be rude but you see, Dorje Shugden has helped me so much since I received his practice. Dorje Shugden saved my son from a coma – he had swallowed a bunch of anti-depressants and fell into a coma state. It wasn’t until I completed my lama’s advice of a Protector retreat, and 1 million mantras that my son awoke. The timing was incredible too; my son awoke as I recited the final words of my final dedication.

As you can imagine, I am awash with gratitude and for that reason, I continue to do my practice…and it bears results! So I simply cannot fathom how it is the Tibetan government continues to believe they have a realistic chance of gaining independence, if they fail to show gratitude to the very reason they exist.

Tashi deleg to you and the rest of your esteemed colleagues.

With sincere greetings,
~ Athena Chua ~

Tibet’s Spiritual Leader, the Dalai Lama, sits down with CNN’s Sara Sidner and discusses China, Tibetan autonomy and more.