Tire-toé une bûche ,
L’affaire est ketchup !
Tire-toé une bûche ,
L’affaire est ketchup !
Tire-toé une bûche ,
According to the 17th Karmapa, leader of the Karma Kagyu sect of Tibetan Buddhism:
“The morning session was devoted to the Refuge Vow, which was given in Tibetan, Chinese and Korean. His Holiness began by explaining the meaning of refuge and why we needed a refuge. First he pointed out that from the time of our birth until our death we were dependent on others. The very nature of our lives meant we had to rely on other people. These people, including family and friends, who protected and cared for us were a form of refuge. Also, everyone wished to be happy, as witnessed by the many people who wrote to him or sought audiences to ask for help – failing businesses, illnesses, and other unhappiness.”
“It seemed we were unable to free ourselves from suffering and problems. Thus, we needed to look for a way to free ourselves completely. We needed to find the ultimate refuge. Someone like a doctor might be able to help us temporarily but in the end we still suffered sickness, ageing and death – and we had to experience these lifetime after lifetime.”
“So what would an ultimate refuge be? It had to be one which could help us rid ourselves of the root causes of suffering, and this could only be done by someone who had already accomplished this. Prince Siddhartha had grown up in sheltered luxury but when he left his palace and encountered the four sufferings, he abandoned his comfortable life and the son he loved very much, in order to find liberation. He renounced palace life, practised austerities, and finally attained enlightenment. Thus the Lord Buddha has the qualifications to give us refuge.
The other two jewels are the teachings of Lord Buddha and the sangha.”
“Lord Buddha had taught all the external causes that could free us from samsara, not for his own benefit, but for the benefit of all suffering sentient beings.”
“The noble sangha were the people who were practicing the path the Lord Buddha taught. The extended sangha could include our dharma friends and those we practised with, the people who supported us in our practice.”
“With faith in the Three Jewels and practice we had everything we needed in order to liberate ourselves from samsara. Taking the Refuge Vow was to take the first steps on the path, and involved making a commitment to keep the precepts. His Holiness advised people that if they felt daunted by the responsibility of taking the Vow, they should think how marvelous it was to take refuge in the place where the Buddha had achieved enlightenment.
Having taken the Vow, three things had to be abandoned. The first was trusting in worldly gods. Going for refuge meant we had chosen to follow a genuine path in order to free ourselves, something which would bring us to ultimate, stable happiness.”
“The second thing to be abandoned was harming sentient beings. This meant harming them with the intention to harm them. Sometimes the very nature of our lives meant that we might harm others unintentionally. We harmed sentient beings intentionally because of attachment and afflictive mental and emotional states, so we had the responsibility to train our minds in order to tame them, to stop the causes which made us harm others.”
“The third thing to be abandoned was harmful and evil friends. These were the people who could influence us negatively and lead us away from the path. We needed to cultivate good friends from the sangha; in this context all our dharma friends are our sangha. His Holiness explained that because he had so many students, it was often impossible to give individual help and advice, so it was very important for his disciples to help and support each other.”
“Having taken the Vow, three things had to be respected: all Buddha images, every single syllable of Dharma, and every piece of yellow robe. It wasn’t the robe itself but it represented the noble ones who wore it. There were also the common precepts: reciting the refuge three times daily (His Holiness admitted that the recitation in the middle of the night was a little difficult these days)!; offering the first portion of food in remembrance of the kindness of Buddha and of the Three Jewels; helping anyone who wished to take refuge; never trivialising the Three Jewels.”
“The afternoon session focused on a question from the audience: how could lay practitioners combine busy lives with dharma practice.”
“His Holiness began by saying that this was a frequently asked question. People wanted to make progress in their practice, yet work often drained them of physical and mental energy. Practising in the shrine room was not enough; often we left our practice behind there! A new way was needed which brought work and practice together as complementary. People suffered from internal and external pressures, which could place them under such severe stress that they felt they were going crazy or they became sick or even committed suicide. It was important to be able to distance ourselves from such emotional pressure, so the question was how to use our practice to achieve this.”
“The word ‘practice’ (the Tibetan word is nyamlen) means a ‘feeling in the mind’, but it is more than a feeling; it has also to manifest through body and speech. Practice means to transform our minds and hence change our conduct and our speech. In this way we can also change the environment around us and our relationships with our families and friends. If we pray for world peace we need the impetus to work for world peace.”
“We all need a home; if someone is under a lot of pressure at work, returning home to a loving family, where they can relax, have a cup of tea, talk with the family, makes them feel relaxed and at ease. We also need a home for our minds: a place of contentment and rest. We have to build this for ourselves.”
“If we fail to give our minds a place to stay, they become like a street child – neglected, troubled, sad and getting into trouble. The nature of mind is clear and knowing, not ignorance, and we use these characteristics of the mind – its luminosity – to recognize its inner peace. When we die we lose all our possessions but we are not separated from the nature of the mind. When we look at our minds, we often just see discord and forget that the true nature of our mind is virtuous and good. In order to develop peace of mind we have to practice, but there are some mistaken views about what practice is.”
“First of all practice isn’t like a job. Usually when we have a job there are fixed working hours. If we treat practice like a job we go to the shrine room, do our practice, but there is no habituation, no transference into our lives beyond the shrine room. To get rid of large obscurations we needed to start removing small ones, step by step, every day, all day The Tibetan word for ‘meditation’ is related to the word which means ‘to become accustomed to’, or making something a habit. If we don’t train ourselves in compassion, how can we sit in the shrine room and say, ‘May all sentient beings be happy.’?”
“Secondly, practice isn’t like homework set by the lama for his students. An example of this is the Ngondro (preliminaries). Some people become very expert at prostrations. They use a smooth board and they prostrate really fast, as if they’re doing physical exercise. What’s the point of doing it like that? Practice is about transforming our minds not completing 100,000 prostrations. In the end some people look back and say, ‘All I did was count!’ Nor is practice something to show to the lama, like showing the teacher your work. We have to own the practice. We are doing it for ourselves and not for someone else. Some people go to their lama and say, ‘I’ve done my Ngondro.’ And when the lama says, ‘OK. Now you can practise a yidam deity’ they mistakenly view it in the same way as if a teacher was giving them a good grade.”
“The third fault is treating practice as ritual – reciting mantras, visualizing the meditation deity, making the mudras etc. The point of practice is to transform our minds, so we need to constantly check if this is happening. We often miss the profounder meanings, for example, in the four-armed Chenresig, his four arms represent the four immeasureables.”
“We can extend our practice beyond the shrine room by observing and reflecting on the world around us. Consider the four seasons. At one level wintertime might just mean time to put on warm clothes. But when we practise we can see the changes as a manifestation of impermanence. In summertime there are wonderful flowers, but they die, so, reflecting on this, we can really begin to understand that everything changes and everything is destructible.”
“Work could become part of our practice too. Many people work in manufacturing companies, in which case they could think: we make high quality products that will benefit the world. This becomes a form of generosity because generosity is not just giving things away (when the Buddha completed the paramita of generosity there were still plenty of beggars) but rather a mindset which wants to give. Thus dedication could also be a form of generosity.”
“These teachings, sponsored and organized by the Hwa-Yue Foundation from Taiwan, are the third in a series of teachings entitled: Lineage Practice Teachings. More than one thousand five hundred people filled the main assembly hall at Tergar Monastery to listen to His Holiness deliver the teachings in a mixture of Tibetan and Chinese. Chinese devotees from Taiwan and Hong Kong formed the majority of the audience.” kagyuoffice.org
Hold my beer…
“There’s nothing that needs to be discarded or abandoned and nothing that needs to be cultivated or added onto.” Traleg Rinpoche
“If you abandon your conflicting emotions you will never attain wisdom.” Maitripa
“Many meditators stray by thinking they have to overcome their disturbing thoughts.” Gampopa
There is no middle way between Dictatorship and Democracy.
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Monks before Mahasiddas, the Dalai Lama, in his own words.
“The Nalanda Tradition that Shantarakshita brought to Tibet, and which Tibetans have kept alive for more than 1000 years, has since flourished throughout the Himalayan Region. China too is traditionally a Buddhist country and the Chinese are traditionally a Buddhist people. Even now, wherever they have settled around the world we find Buddhist temples there. They keep their faith, but don’t study sufficiently. Only Tibetans have kept up the tradition of rigorous study based on learning the key texts by heart and studying the commentaries of Nalanda masters and those who came after them in Tibet. Even I did this, starting as a child of six or seven.”
“When I visit non-Buddhist countries, I am careful not to propagate Buddhism. I always advised people from Christian, Jewish or Muslim backgrounds that it’s generally better to stick with the religion they were born to. And when I visit places that are traditionally Buddhist I encourage people to study. I tell them this is more effective than building statues or chortens. In Tsopema some years ago I was invited to consecrate a huge statue of Guru Rinpoche. I do practice in relation to Guru Padmasambhava and I appreciated the statue that had been made. But I also pointed out that even if it remains for 1000 years, it will never speak.”
“Rather than falling back on blind faith, it is much better to use our intelligence to transform our emotions. I have my own experience of this after more than 60 years of study, analytical meditation and extensive use of logic. What I’ve learned is that there is no rational support for destructive emotions, whereas positive emotions can be enhanced and extended on the basis of reason.”
“Study in monasteries, nunneries and schools is the proper way to keep our Buddhist traditions alive.” dalailama.com
Bad in the beginning, bad in the middle, bad in the end. The Buddhism of Tibetan exiles is not a path of liberation. Substitute the word “slavery” for ” Buddhism” and you have what these so called Buddhists are all about, harmonizing Buddhism with Dictatorship, their middle way, perhaps suitable for Chinese Buddhists but not for us as Buddhists whom put Mahasiddhas before Monks in our Buddhism.
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China’s 17th Karmapa in his own words:
“In any area we address, harmonious relationships are paramount, and therefore, we should try to build these. Such connections, however, are difficult to develop and easy to destroy. Whether we are speaking about unifying the three main areas of Tibet, the interrelationships of Tibet’s spiritual traditions, or the intermingling of its people from different localities, in Tibetan history we have probably not seen such love for the entire country, such allegiance to Tibet as a whole and for the people born in the Land of Snow.”
“This has come about through the leadership and guidance of HH the Dalai Lama, who has emphasized the importance of these connections. Also for this to happen, the main religious leaders of Tibet and many sincere Tibetans have devoted their time and effort unsparingly. Now that we have this excellent outcome, we should not let it go to waste but protect and maintain it. Within Tibetan society, some people still hold on to their narrow preferences for their particular areas of Tibet. We should see this as harmful and be very conscientious and aware of this.”
“His Holiness is in his eighties, yet he still travels everywhere and makes the Tibetan situation widely known to the world. All the while he guides Tibetans and supports the Dharma and the Tibetan culture. Following his lead, we Tibetans should also take great interest in the Dharma and in our culture. In particular, the population of Tibetans living abroad is growing. They should take a greater and growing interest in their traditions of Dharma, culture, and language, both written and spoken. If they can learn these thoroughly and maintain their connection with them, in the future they will have the necessary courage to ask others to respect and preserve their precious tradition and language. If they are not proficient, they will not have enough confidence to make this request.”
“There are special reasons for going to Europe and North America. As for Europe, the Tibetans have a special and close historical connection with England, so I recently went there for the first time. This last tour was my initial journey to Canada, which has the greatest population of Tibetans in North America. I visited various Dharma centers and met many disciples. The special feature of the tour was to meet with the Tibetan people living in Canada. This was our plan and it turned out quite well.”
“There are two main points. First, Tibetans need to focus on their culture and especially on spoken and written Tibetan. Secondly, they should work together to enhance their harmonious relationships and stay united.”
“For Tibetans living abroad in general and, in particular in Canada, which has such a large population of Tibetans, the burning question is: Can our new generation of Tibetans born abroad make a sustained effort to hold, preserve, and invigorate the Dharma and their culture? We should all be deeply concerned about this situation.”
“For many young Tibetans abroad, even learning to speak and read Tibetan is difficult. If you do not know your own language, how can you possibly preserve the Dharma and the Tibetan culture? The direct link to them, which is our language, has been cut off. It is critical, therefore, that Tibetans should study their language wholeheartedly. These are my thoughts and my hopes about this.”
“But just expressing a hope or thought is not enough. We need methods and good policies to actually accomplish this. Generally, in the places where Tibetans live, social welfare groups have been set up. They do teach children Tibetan language along with Tibetan songs and dances during the weekends, yet one wonders how much is learned studying just one or two days during the weekends. This is why it is especially important that parents speak Tibetan to their children and also teach them writing. They should take a greater interest in how their children are leaning Tibetan, for learning a language depends on many different factors.”
“Since the number of Tibetans in Canada and the States is growing, I think it would be good if Tibetans open their own schools. This would mean that children could study not just on the weekends but also throughout the week. There are Tibetan schools in India, and they do have some problems in finding teachers; however, if we would not be deterred by difficulties and just go ahead with the project, I think it would turn out quite well.”
“I had the opportunity to mention this before, and it is important to consider our situation deeply and from different angles. If we do not do this now, the problem will become increasingly urgent. All of us must combine our energy and give our full support to the study of spoken and written Tibetan. If Dharma centers, social welfare associations, and public or private groups could work together and create these schools, I think it would turn out well.”
“The main reason for speaking about this in Canada is that within the community of Tibetans living abroad, we have seen a lot of political arguments about the Middle Way, independence, and so forth. But actually we do not really think about the situation in Tibet, which is like being caught inside a bonfire. Outside Tibet people just trade words back and forth about whether their political views are in accord or not, and this is quite deplorable. We need to know directly what the situation is like inside Tibet. Of course, we can learn about it through the media but it is best to go to Tibet and experience it for ourselves.”
“For Tibetans living abroad, it is easier to go to Tibet because they have become citizens of the United States or Canada, for example. They must go and see for themselves what it is like in Tibet rather than keeping a superficial understanding based on looking at photographs. By returning to Tibet, they will see the environment with their own eyes and converse directly with Tibetans who have spent their lives in Tibet. From this experience, they will definitely get a real feeling for the situation there.”
“Some Tibetans living abroad have returned to Tibet and come back changed. Before they did not know the real situation in the Land of Snow and seeing it transformed them. Before they did not have a strong feeling of love, not much interest in Tibet or feelings of allegiance to their country. Afterward they had true interest in Tibet and increased love and affection for its people. To develop a true feeling of love and compassion, Tibetans living outside of Tibet should journey to Tibet.”
“It is important to gather experience personally and not rely on information coming through others. If we can take such a trip, a flow of connection between Tibetans inside and outside of Tibet would continue. If this does not happen, the Tibetans inside Tibet will not know about those outside Tibet and those outside Tibet will not know about the Tibetans inside Tibet.”
“My own personal reasons are that I was born in Tibet and recently I had the experience of seeing my parents on social media, which created a strong emotional reaction within me. In addition, seventeen years have passed since I have seen them and my father, for example, is in his eighties and we don’t know how much longer he will be with us.”
“Since I’ve been given the impressive and famous name of the Karmapa, I have many important responsibilities but before this happened I was a simple human being. As such, if we are fortunate, we should be fulfilling the wishes of our parents and taking care of them. This is not just true in Tibet, but in India, in China, and in many other cultures. On the basis of an emotional reaction of having seeing my parents, I spoke rather strongly.”
“In general it is said that Tibetans are a people who have hopes, such as celebrating the Losar in India one year and then in the next year, celebrating in the Potala or Lhasa. In one way my aspiration of going to meet them in one or two years was made in that context. My parents are both elderly, and since we do not know when they will pass away, if I do not go in a couple years, it could be difficult to meet them. That is my hope but it would be difficult to fulfill it because it depends on so many different circumstances.”
“For human beings in general, it is depressing to have half of one’s parents and relatives in one place and half in another. That parents meet with their children is a human right. Not being able to do this obstructs one’s right to happiness, and what accords with generally accepted human rights should be followed. Taking my case as an example, there is no hope that my parents would be allowed to come to India. They are heavily monitored. Even if they want to visit Lhasa or China, they have to submit a request for permission to go and sometimes it is granted and sometimes it is not. They also do not have passports, which are needed to travel abroad. Altogether, it is a very sad situation.”
“I don’t have great knowledge about Dharma and politics. It is very difficult to say directly what the situation is. Currently our situation as Tibetans in exile in India is difficult in one way because Tibetans living in Tibet cannot come to India while many of those in exile in India go abroad and some return to Tibet. The situation of Tibetans in India is quite difficult, since they do not have a valid identity card, Indian citizenship, or a passport. It is not at all easy to obtain Indian citizenship, and even if Tibetans obtain it, they have to face numerous difficulties. And Tibetans do not have the full rights granted under refugee status.”
“Given all of this, the Tibetans in India are like foreigners. They do not have a place where they can feel secure or make their livelihood, a home where they can always stay and feel relaxed, and for this reason they try to go everywhere in the world. Since I am a lama, many people come to ask me for divinations. They ask, “I’m going abroad to this or that country. Which place is best?” They do not wish to live underneath the umbrella of the Central Tibetan Administration. Therefore in future, the Tibetan government in exile may find itself in a difficult situation. On the other hand, under the guidance of HH the Dalai Lama, the Tibetans have come to rely on him for everything and have placed all their hopes in him, but the fact is HH Dalai Lama will not be with us forever.”
“The future of Tibet is up to Tibetans. It is their responsibility to think about what to do and how to do it. How should we be thinking about the issues in our world? What methods should we use? We can’t just make guesses about these things. We have to study well now so that we can take responsibility in the future. It is critical to consider all of this very carefully.”
“HH the Dalai Lama has stated that we should follow the democratic way; he has given the Tibetans this form of government, which means that now the political tasks should flow from the political leaders. For the future, the Tibetan people should study and become able to take on the responsibilities this form of government demands. We need to value this gift of His Holiness, study very hard, and develop ourselves considerably.
Democracy is not just voting, protesting, and arguing political positions; it is essential to study well and take full responsibility, too. Focusing our intelligence, we should think about what is the best thing to do. What is beneficial? How can we help the whole society?”
“Unfortunately people do not think much about this. It is very important to make stable, long-term plans. Going from temporary situation to temporary situation does not help.”kagyuoffice.org
The 17th Karmapa’s harmonization of Tibetan Buddhism with Dictatorship exemplifies a Tibetan Buddhism unwelcome in our Buddhism.
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The monks that raped Kalu Yangsi unpunished, the disappearance of Jamgon Kongtrul the fourth remains unexplained for, the Chinese money you have laundered unaccounted for, Lama Norlha’s sangha’s decades of sexual predation unanswered for, best wishes to you and your Karma Kagyu sect of Tibetan Buddhism, we can do better as Buddhists than the likes of your kind in our Tibetan Buddhism.
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“One central aspect of the Vajrayana, or tantric Buddhist path, is the approach of pure view. In short, pure view is a practice in which the tantric Buddhist practitioner works to regard her interaction with the world around her, as well as her subsequent reactions to the world of experience, as inherently pure. Pure view has applications within yidam practice, and with the cultivation of the view within Mahamudra and Dzogchen. It is a way of uprooting, or disrupting, our ordinary samsaric, egocentric reactions and point of orientation so that familiarity with the cultivation of the experience of non-dual awareness might arise. Pure view is a powerful practice and a cornerstone of manifesting experience within the practice of tantric Buddhism.”
“In tantric Buddhist practice, pure view around the lama, or teacher, is paramount. My root teacher once told me that the blessing of a teacher you regard as a Buddha will be that of a Buddha, if you think of them as an ordinary samsaric being, such will be the blessing. This is an essential part of the tradition — uncomfortable for some, but tradition nonetheless. The entire technology of empowerments or ‘initiations’ and reading-transmissions rests on the notion that you are receiving empowerment or a transmission directly from your teacher who is no different than the Buddha. In this way we try to maintain a connection to the source of dharma through our practice.”
“At the present moment, when it feels like some sanghas are being torn apart by the abuses of their central teachers, I have watched pure view be demonstrated in a way that seems to promote a dissociative, head-in-the-sand type of perspective. This kind of practice simultaneously ignores the ethical violations and violence inherent in the abuse committed, and turns a blind eye to the power structures in some of these sanghas that perpetuate the harm of their members. I find this very disturbing.”
“Pure view becomes dissociative when we cannot accept that what is going on around us is actually going on. It becomes dissociative when we are scared and unable to be in direct, open relationship with whatever situation we find ourselves in. This is a form of hiding behind the concept of buddhanature, rather than struggling at times with the harsh reality that this fucked-up situation is also perfect, even though it really bothers me. It is a technique of cut-and-paste rather than natural integration or natural arising. It is a defensive tactic rather than an experience of acceptance. It is a way of saying to ourselves, ‘anything but this’.”
“The stories of the Indian mahasiddhas and the early progenitors of tantric Buddhism in Tibet like Guru Rinpoche and Marpa and Milarepa are rife with the hard, disappointing experiences that they had to face. Shit hurts. Really disappointing things happen. We get shaken to our core and want to give up. Sometimes things become pretty pointless pretty fast. This is the time to practice real pure view. This is when our fears become treasure, when we can liberate ourselves from suffering.”
“A teacher once told me, ‘I hope you live a long and painful life.’ After I asked her why she would say that, she responded, ‘Without engaging in the work of dharma practice through our own suffering we won’t develop realization that can be of benefit to others.’ Indeed: what kind of bodhisattva will we be if we just hide and fake it?
“Genuine practice of pure view involves encountering the pain and discomfort associated with the realization that all this shit that sucks is actually empty. It’s there, it’s disappointing, and it really, really sucks. It doesn’t mean that we hide and let sexual predators continue to hurt others, or let big, powerful, famous teachers obsessed with wealth and building projects pressure students for donations. Not at all. We can bring light where there had been darkness, and justice to those who have been hurt, and engage in the very powerful practice of pure view that I am the student of someone who fucked up. Perhaps it was a royal fuck-up, and they should face the consequences of their abuse — and yet somewhere in this experience there is fundamental purity.”
“The practice of pure view really only works if we can be open and honest and maintain soft awareness of how hard the practice really is. When our practice becomes tall grass that allows us to hide from our fear and anxiety and brokenness, we are only hiding. Practicing like that, we might inadvertently enable the suffering of others. That is not real dharma practice!”lionsroar.com
Words of wisdom from Justin Von Bujdos which I submit here for your consideration with a tip of the hat to Lions Roar for sharing them with those of us here in a position to in turn share them with our respective sanghas so divided over how to make right what has gone so horribly wrong with our Tibetan Buddhism over the course of the past thirty years of devotedly sitting at the feet of our Tibetan masters, all for nothing if we can’t rise to the challenge of their epic failure as teachers to not bring shame upon us as Buddhists, that which we have dedicated our lives to as such.
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“In its popular presentation to much of the modern world, the complex mix of ideas and doctrines in Tibetan Buddhism is often reduced (of late, by the Tibetan exile community) to an essential emphasis on love and compassion. As a result, a more balanced picture of the role of Tibetan Buddhism in the political world over the centuries has been lost to large numbers of people along the way.”
“Ultimately the reduction of Tibetan Buddhism, as far as its modern, international image is concerned, to a doctrine of nonviolence of the absolutist sort must be seen in light of the Tibetan exile assimilation of common images about the East, in much the same way as was the case with the generation of Gandhi and Nehru.”
“Frankly, the adoption of ahimsa as an overriding principle represented a significant change in attitude from that of previous Dalai Lamas and from the policies of Ganden Phodrang. Most likely, the Dalai Lama came to adhere to it in a gradual manner. Only in India, in a milieu in which stereotypical ideas about the Orient and India were part of the intellectual environment, did it take on the centrality that people now associate with it. The Dalai Lama, as a human being in the world, certainly was influenced by this new environment that postulated nonviolence as one of the primary virtues—if not the highest of them—that an ‘Oriental’ sage could espouse.”
“This is not necessarily to imply anything cynical or manipulative about the Dalai Lama’s adoption of nonviolence as a leading principle. This is simply to place the Dalai Lama in history as a human being and as a party to intellectual and other currents that flow through the modern world. It is the assimilation of images and stereotypes espoused by Westerners and non-Westerners (including Tibetan exiles) that has placed the Dalai Lama within a constructed myth of eternal holy men practicing eternal virtues and eternal verities.”
“Kindness, compassion, nonviolence: All these have their place in Tibetan life and Tibetan Buddhist doctrine. But prior to the last three or more decades their centrality was nothing like what one sees now. Dalai Lamas have certainly counseled against violence and bloodshed in the past. But they have also found it necessary to sanction force to protect their perceived interests. There are instances in which Tibetan Buddhists have historically sanctioned force in the protection and advancement of the doctrine. This aspect of Tibetan Buddhist doctrine, including the empowerment of worldly monarchs who act to protect and advance the doctrine, is part of the political history of Tibet and of Tibet’s relations with neighboring peoples.” info-buddhism.com
The Tibetan Government in exile is either with us or against us. It’s Tibetan Buddhism either has a role to play in our lives, or it is a threat to our way of life. There is no middle way between Democracy and dictatorship. Those Tibetan exiles whom collude with the Chinese in the name of said middle way have no place in our Tibetan Buddhism. For as long as China is a dictatorship any Tibetan exile whom finds common cause with the Chinese is our enemy as such.
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The 17th Karmapa identified in the Panama Papers for laundering Chinese money through his sect’s Kagyu Monlam LTD must be separated from the emerging democratic civil society of the Tibetan Government in exile. It must forthwith sever said 17th Karmapa and his middle way between dictatorship and democracy from its society as the threat to its emerging institutions he represents as the head of the Karma Kagyu sect of Tibetan Buddhism.
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“Therfore, I suggest that the delegates and the parliament include the following five points in the final papers of the up-coming meeting.
1. Declare their full support for the transfer of the political power of the Dalai Lama to a democratic elected leadership.
2. Declare their wish to explore the possibility to maintain the Dalai Lama institution in a political system similar to a “constitutional monarchy” or “head of state”-solution.
3. Agree on a defined roadmap with a timeline for the transfer of the political power to a democratic elected leadership within the next year.
4. Appoint a committee to explore the necessity to revise the constitution of 1963 along the ideas of the 1992 guidelines.
5. Appoint a committee to come up with a coherent set of constitutional documents that form a strong legal base for the power transfer.” rangzen.net
“H.H. the Dalai Lama’s wish of ending the Ganden Phodrang dynasty may be the most complex of all issues. It is necessary to look back in history and try to understand in what kind of process we are in.
The 5th Dalai Lama, the founder of the dynasty, was a reincarnation of the most respected Gelug lineage and had strong ties to the Mongols tribes in the Kokonor region. His main adviser Sonam Choephel was an ambitious man and clearly understood that his young lama had the qualities to become a great ruler. It was predictable what would be needed to make his plan become true: a war with the support of Mongol military against the most powerful man in Tibet, the King of Tsang and his Kagyud allies.
The young Dalai Lama was not fond of carrying out a war in the heart of Tibet. But then, Gushri Khan’s army invaded the Tsang province and a decision had to be taken by the Dalai Lama. The young men showed enormous resolve and acted as could be expected from a future king of Tibet: the only way out of this situation and to end an unpreventable war was victory.
After the surrender of the King of Tsang, the 5th Dalai Lama came to Shigatse. In a splendid ceremony the Mongol leader handed over the Tibetan territories to him. But it was only after his return to Lhasa in 1642 and in absence of the Mongol leader that he declared the inception of the Dalai Lama dynasty, named after his palais in Drepung monastery, Ganden Phodrang.
The history of Buddhist lamas becoming rulers of Tibet started with the Sakyas in the 13th century and has been continued by the Dalai Lamas. The Ganden Phodrang has received the respect of neighboring rulers and nations and developed over the centuries strong emotional ties to Tibetans.
We are now in a process of handing over the power of the Ganden Phodrang dynasty to a democratic elected leadership of a 100,000 exile Tibetans. This move can be clearly understood as a step to prevent Chinese interference in the selection of the next Dalai Lama. I, therefore, sympathize with the decision to end the Ganden Phodrang dynasty and hereby stop the dynastic politics that were so harmful for Tibet’s stability. On the other hand, I wonder if these precautionary measures will suffice to keep away the Chinese and if this could not be done in another way. The Chinese are not the only threat. It is thinkable that people serving the 15th Dalai Lama or another lama inside Tibet will try to take over political control with foreign support.” rangzen.net
For example, China’s 17th Karmapa.
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“A toé aussi ? Mandieu…” so says French Twitter.
“Oh, you too? OMG!”
I spare you the emojis.
Oh how I wish I could join in as on French Feminist Twitter.
I dare not go there for its creepiness.
I follow the language, where this takes me I go, these are the woods I run.
Francophonia, the French voices of Twitter as I know it is an opportunity of a lifetime to drill down into the culture that made me who I am today, a graduate of Richelieu Valley Regional High School, class of 1976, proud adopted citizen of St Bruno de Montarville, Québec, formally of Canada, at least according to Québécois Twitter is concerned that is. Everything is complicated where I come from.
I was only in Dunton High School for as long I was living in Montreal-Est with my step father, long story short, until my mom whom had remained in New York that summer to settle family business in the States before joining us arrived, which gave me the opportunity to gett up to speed on how not to get beaten up by French kids, which was basically every kid in the neighborhood, all for not speaking their language, not that what I was hearing on the streets that crazy summer was French, which is how I ended up living on Sommet Trinité, Snob Hill, my mother’s class of people, where she and my step father could look down on the working class French I had come to so respect that my first summer as as an Anglophone in Francophone Quebec.
“un beau mullet longueuil”
What a senior year of high school I had, which is 11th grade in Quebec, which worked for me, given I was able to straight to college in the States when the time came. I’m afraid of Facebook for fear someone I know from High school might find me.
“J’préfer Twitter ,” I prefer Twitter.
“At 1:29 AM this morning the presidency of Donald Trump ended,” was the hot take on Twitter, or something to that effect. Somebody said, for the record, what Twitter is in 2017.
Twitter never sleeps, it dares not these days.
This is what I woke up to when I opened Twitter this morning, 5:30 AM. I’m up with the cows every morning since Donald Trump became President, and in the process of doing so have taken the opportunity to brush up on my french slang on Twitter, the shortened language, SLANG, I was immersed into when my family moved from Yorktown Heightes, New York to what my widowed mother remarried to a Canadian living in Montreal, my step-father worked for British Petroleum, in the Montreal-est refinery, had promised me, a new life, a fresh start for us as a family.
My mom died earlier this year. I was never quite able to get to the bottom of what she was thinking at the time, her husband dead a the age of 40 years leaving her with three children to raise on her own, and so on.
I was in 7th Grade, Copper Beech Middle School, Yorktown Heights, New York, when my dad passed, a Freshman at Lakeland High School in Shrub Oak, NY when my mother remarried and I ended up a Sophmore at Dutton High School in Montreal, up to my neck in the quiet revolution, my introduction to the French language.
L’affaire est ketchup !