Quotes from the Dalai Lama, Samdhong and Tashi Wangdi

Is there any evidence that the Tibetan Government in Exile tells lies? Have a look for yourself. Below is a quote from Tashi Wangdi (the Dalai Lama’s representitive) speaking about the ban on Dorje Shugden. His statements are recorded on video.

Tashi Wangdi (speaking to the press): “I think there is a lot of misunderstanding. I was trying to explain that there is no ban.

Quotes from the Dalai Lama and Samdhong Lobsang Tenzin regarding the ban on Dorje Shugden also recorded on video.

Dalai Lama:I began this ban to continue the Fifth Dalai Lama’s legacy, I started this by myself and I have to continue, and carry it to the end. Understood?

Dalai Lama: “Some of you are not serious, but this is wrong. You, staff members, pretend not to hear anything, and you let time go by. You think it is better that we don’t take action against people.”

Dalai Lama: “In Sera Je monastery some students voluntarily took responsibly and are working on enforcing the ban. This is very good.”

Samdhong Lobsang Tenzin (prime minister of exile government): “On this topic, we have to take some clear action. Otherwise, if we don’t act because we think that this ban is going to create a lot of different problems in our society, and fearing segregation within our society—then I think this is wrong.”

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7 responses to “Quotes from the Dalai Lama, Samdhong and Tashi Wangdi

  • croatia

    But Tashi Wangdi is a past master at lying. It was he who held up to TV screens a letter he said was a death threat. When it was translated it contained no such threat. On the basis of this lie he told in 1998 we have now had 10yrs of many people believing Shugden people were implicated in murder even though police have long ago said they are innocent of this.

    My personal conclusion: most of what we hear from the politicians of Tibet is lies. Why is that so surprising? In everyday life most people accept that politicians around the world do not tell the truth…..

  • goldenmala

    Here’s a link to more information about Tashi Wangdi’s lies about death threats from Shugden practitioners for those who are interested:
    http://www.dharmaprotector.org/innocent.html

  • Thom

    This Dalia lama is not the elected head of anything and has no rights to determine the destiny of anyone, other than himself.

    Tibetan Buddhism will recede and a new Buddhism is arising in the West.

    A Buddhism protected by the Laws of a Free Society. Not anchored in the past with a medieval theocratic dictatorial potentate of the Dalia Lama lineage.

    No longer will any Buddhist Practioner suffer under the whims of a single person’s will.

    We do not need any authoritarian Lama’s approval to believe as we please.

    We have cut the ties to the Old World and are free to turn the Wheel Of Dharma.

    We are free to express our Love and Compassion.

    Without interference from anyone.

    Each and every one of us stand individually.

    We All Stand Together as One.

    Our beliefs are not confused with the Idol Worshipping of another human being as our faith.

    We do not take refuge in sentient beings.

    We are Free to Believe as We Choose.

    We are Free to Defend Ourselves from anyone, who attempt to steal or interfere with Our Freedoms.

    Do Not Tread On Me!

    Thomas Canada
    Shambala Council Of Vajra Elders
    Confederation Of Shambala Dorje Shugden Vajra Warriors

  • Thom

    Tenzin Peljor

    A pig with lip stick, is still a pig!

    A man in robes is not a monk nor a lama!

    Just a man in robes!

    Unless, a Man in Robes is Practicing the Precepts of Lord Buddha

    He is just a man with robes,

    neither a monk,

    nor a lama.

    This makes you just a Lying Man in Robes!

    Neither a monk, nor a lama!

    Practice the Precepts of Lord Buddha!

    Become a Monk or a Lama, or just Anyone trying to Practice the Perfect Precepts Of Lord Buddha.

    Follow The Way!

    Practice The Precepts!

    Say the Truth!

    Redeem Yourself!

    Of Your Self-Cherishing Ways!

    Peace & Blessings Are Everyone’s Rights!

  • Thom

    Confederation of Shambala Warriors!
    Unite and Fight All Forms of Tyranny!
    Convene The Gathering Force Of Dorje Shugden Warriors to Defend The Dharmapala’s Lineage!
    All Voices in Concord as One!
    The Enemy Does Not Delay for One Minute to Place Us In Our Graves!
    Come Together Now, Before It Is Too Late!

  • Thom

    Tibetan Religion and Politics
    Phayul[Saturday, September 13, 2008 12:16]
    Samten G. Karmay

    Karmay, Samten Gyaltsen
    The Tibetans prided themselves on what they believed to be a unique tradition, the “combination of religion and politics” (chosi zungdrel). The concept itself goes a long way back in Tibet’s history. However, many other countries still have similar traditions. It was only at the beginning of the 20th century that countries like France and Japan began to have the legislation for the separation of church and state that gave birth to the idea of practicing religion as a personal belief not regulated by the state. The process of secularization has been slow, but it is moving inexorably forward. This state secularism is the modern trend in many countries the world over.

    It was startling to see a political meeting that took place in Dharamsala on May 3-4 2008 and broadcast on YouTube. It was attended by the heads of all the Tibetan religious sects and was presided over by HH the Dalai Lama. One of the topics of the discussion was the tulku issue, the reincarnated lamas, but the outcome of the discussion has not been reported. Not a single layman took part in the gathering not to mention any women. One wondered what happened to the famous democratization of the exiled Tibetan community in India.

    The separation of church and state does not imply abandoning the practice of the established religion. Far from it, it secures freedom of religious exercise and therefore the right of personal choice whether one wishes to practice a religion or not. Furthermore it establishes the neutrality of the state as far as the religious denominations are concerned. In the case of Tibet there would be no preferential status whether it is the Bon, Nyingma, Sakya, Kagyu or Gelug traditions or even the Tibetan Moslems and Christians. What the “separation” does imply, however, is the government and religious institutions being kept independent from one and another and not combined as in the Tibetan political tradition.

    A secular state is therefore neutral when it deals with religion by not supporting or opposing any particular sect nor does it give any preferential treatment for a citizen who belongs to a particular religion.

    Buddhism as a state religion
    Buddhism became the state religion of Tibet in the reign of the emperor Tri Song Detsen (742-797) and it remained so till the end of the Pugyal Dynasty in 941 AD. During the imperial period the emperors were the supreme heads of the state and the emperors were entirely laymen. The fact that Buddhism was the state religion did not affect the personal choice of faith among its members and in the country. However, the imperial government did subsidize Buddhist establishments such as building temples and contributing to their maintenance and this was considered to be meritorious work.

    There were other periods during which time a lay government was in power in Tibet, for example, during the Tsang Desi’s regime (c.1600-1642) which was most remarkable in its attempt to revive the national glory of the lay government of the imperial period.

    The beginning of theocracy
    However, in 1642 the Tsang Desi’s government was toppled by the combined forces of Tibetans and Mongols at the instigation of the Gelug sect which effectively empowered the Fifth Dalai Lama (1617-1685), as the head of state. He had been, until 1642, merely the abbot of Drepung Monastery. A new era of theocracy was ushered in with the total supremacy of the clergy and the subordination of laymen to it. At the time of the Sakya and Pakmotu administrations from the 13th to the 15th centuries there were of course elements of theocratic development, but from 1642 the Ganden Potrang, the official seat of the government in Drepung Monastery, came to symbolize the supreme power in both the theory and practice of a theocratic government. This was indeed a political triumph that Buddhism had never known in its history in Tibet.

    The term “theocracy” is normally defined as a form of government in which a ‘god’ or ‘deity’ is recognized as the supreme ruler. In Tibet’s case the Dalai Lamas are considered as the manifestation of the Buddhist deity of compassion. In this theocratic system the head of the state was not only the political leader of the people, but also their spiritual master. In other words, the whole population was subjected and put in the position of spiritual disciple to the master. Within the context of this essentially religious bond no devotee would ever dream of opposing the view of the master, because that would be tantamount to breaking the sacred relationship between the master and the disciple. How does this fit with the discussion of democracy among the Tibetans in exile for whom HH the Dalai Lama is the political leader, but who nonetheless bestows on them the Kalachakra initiation?

    Since the head of the state was a “monk-king” (domtsun gyalpo) the entire manner of raising children was immersed in religious education from a very young age without it ever being realized where this was going to lead. In such a system there was no personal choice of the religion that an individual wished to practice. One became aware of what one was subjected to only when one reached a mature age. In other words the faith was simply imposed by the state. The idea of the right of personal choice of one’s own faith was therefore totally unknown and in modern terms denied. Important and even enlightening as this religious education might be, it had the undesirable effect of barring the entire population from contact with any kind of progressive or modern education over the last three hundred and sixty years. It is no wonder that the outspoken French socialist Minister of Culture, Claude Allègre, once remarked that he had never come across a Tibetan who was a biologist, archeologist, mathematician or physicist.

    An incarnate Lama as ruler
    The head of the state in Tibet, however, was never meant to be a tulku, a reincarnate lama. This status was inherited incidentally through the Fifth Dalai Lama when he was ushered in as the leader of the country. The irony is that not only he himself was a reincarnate lama, but he also embarked on creating others, for example, the Panchen Lama Lobzang Yeshe (1663-1737), who was recognized as the tulku of Panchen Lama Lobzang Chogyen (1567-1662), in 1667, by the Fifth Dalai Lama. This initiated the rapid increase of the number of tulkus especially in the Gelug sect. Perhaps one does not need to raise the question as to whether this tulku system ever served the national interest of Tibet at all. It is high time for the Tibetans to learn lessons from the checkered history of the tulku system that has caused so much political instability and disunity for Tibet.

    In the 20th century alone, national unity completely broke down when one lama was set against the other as the pawns of great powers such as the Manchus, British India, the Russian Empire, the Guomintang government and now the Communist Party of China. In general, throughout the history of Tibet the tulku institution has invariably been the cause of schism, political intrigue and sectarian squabbles. Because of the tulku tradition we have now two Panchen Lamas and two Karmapas. Are we going to have two Dalai Lamas?

    Recently the Religious Affairs Department of the Chinese government implemented a new law called “Order no. 5”, containing 14 articles on “Management Measures for the Reincarnation of ‘Living Buddhas’ in Tibetan Buddhism”. The Chinese government’s strict control over tulku recognition further proves how politically vulnerable this system is and to what extent the tulku tradition can be exploited for political ends by an occupying power against the interests of the Tibetan people.

    HH the 14th Dalai Lama has already announced that he will have no political role if “genuine autonomy” is established in Tibet. However, I believe that the Dalai Lama institution should be maintained if the majority of the Tibetan people agree upon it. Thus, in a future constitution this one should be the only incarnation in the country, and without any political prerogative. Ganden Monastery would be an ideal residence for the future Dalai Lamas if they wish to be a real “simple monk”.

    In the interview given to Euronews (August 11, 2008) HH the 14th Dalai Lama stated, I quote: “The Dalai Lama’s rule is now outdated.” If this is indeed the case, and I believe it to be so. it is desirable for the Tibetan people start to planning for the future with his help. He is the only one who has such long term world-wide experience and whose authority is unrivaled amongst Tibetan leaders. A decisive action is needed to be taken and very urgently. If he wishes he can assist the Tibetans in sorting out the theocratic conundrum in order to finally leave an unambiguous political legacy in the form of a total separation of religion and politics.

    Unless and until the Tibetan people come to comprehend the need for the separation of religion and state they will never be able to create a healthy and unified community under a truly democratically elected leader.

    They do not need to look far a field for a good example of this. In 2008 Bhutan, the Himalayan kingdom, very successfully introduced a parliamentary democratic system. Although the Kagyu sect is the official religion of state as represented by the Zhung Datsang, this was left aside and did not play any role in the election. Its new constitution states “It shall be the responsibility of religious institutions and personalities to promote the spiritual heritage of the country while also ensuring that religion remains separate from politics in Bhutan..”(article 3.3, http://www.judiciary.gov.bt)

    Of course it appears inconceivable or even sacrilegious to break the taboo on the separation of religion and state for the Tibetans, but we can no longer hide our heads in the sand.

    Secularism, sectarianism
    In an interview given in Tokyo, April 2008, HH the Dalai Lama stated that he favoured in fact “secularism”. The reason he gave was that “secularism” has no room for “sectarianism”. Indeed Tibetan Buddhism has often been plagued by sectarian strife and this is still continuing in spite of HH the Dalai Lama’s strenuous efforts to discourage and condemn it. It is precisely because of sectarianism that he has himself abandoned the cult of the deity Shugden, as well as forbidding it in all religious institutions in the exiled community. The main reason for forsaking this cult is that it engenders a sense of the superiority on the part of the Geluk clergy and it acts as an anathema to the other sects. It is not only a question of spirit-worship as people tend to claim when explaining why the cult has been forbidden.

    A secularization of the exiled community should contribute towards solving the unending sectarian problems and lead to true unity amongst the Tibetan people, without any further religious interference in the political domain.

    Dalia lamas are and have always been Hypocritical Tyrants and Ridiculous Buffons on the World stage represent only themselves and uncaring for the people they supposedly represent.
    Just5 step down Dalia and go to your cell!You’ve been a very bad boy and ity’s time to bring out the wooden paddle and spank you.

  • Thom

    Michael Parenti stated the following, citing Erik Curren from his book “The Buddha’s Not Smiling”:

    “For hundreds of years competing Tibetan Buddhist sects engaged in bitterly violent clashes and summary executions. In 1660, the 5th Dalai Lama was faced with a rebellion in Tsang province, the stronghold of the rival Kagyu sect with its high lama known as the Karmapa. The 5th Dalai Lama called for harsh retribution against the rebels, directing the Mongol army to obliterate the male and female lines, and the offspring too “like eggs smashed against rocks…. In short, annihilate any traces of them, even their names.”

    This is why it is called_”HIS-STORY”.
    The Scribes work over time to rewrite history and proclaim they have been modernizing Tibet ever since the 5th Dalia lama “ACCIDENTALLY”, became the Dictator of Tibet.
    We can take pride that the Founding Father of The United States Of America, did, what even a holy lama could not, has not and will never give up and or willingly relenquish power to the People. If he could,he would have by now. His lies multiply with all the others telling his lies in one form or another. He lies and people die.
    George Washington stepped down, and gave up the power to rule a nation as Dictator or King.
    He proved his principles.
    Unlike the duplicitious deceiving nature of the Dalia lama lineage. They hold onto their power,even through death.
    The Egyptians would have been jeaulous.Had they dreamed this one up.
    It is the “Best Con Game”, going on for over 400 years.
    What a scam!

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