Karma Kagyu’s Lodreu Rabsel Rinpoche asks the Dalai Lama for Religious Freedom
Recently, one of my students drew my attention to a letter written by a Karma Kagyu Lama, His Eminence Lodreu Rabsel Rinpoche. It was addressed to His Holiness the Dalai Lama and the letter is honest, straight forward, eloquent, accusational, shocking and as if they have reached their wits end. It touches on a disturbing development affecting Tibetan Buddhism that compelled me to write and share Lodreu Rabsel Rinpoche’s concerns because they are experiencing what I and many of us have experienced within the Gelugpa for holding on to our religious practice, there are so many parallels. Now, there are other Tibetan religious groups also experiencing religious discrimination. I am sorry to bring the Karma Kagyu’s controversies here, but it does show many similarities that can only be traced back to the Tibetan leadership’s method of governance.
I do not personally know Lodreu Rabsel Rinpoche and have not met him but I have been told by my friends that this lama has dedicated his life to the preservation of the Karma Kagyu lineage, including safeguarding important teachings by transforming them into the electronic format. I have also seen his humanitarian works online conducted in the name of the Karma Kagyu lineage. And quite clearly Lodreu Rabsel Rinpoche’s peers hold Rinpoche in high regard; he previously held the post of General Secretary to His Holiness Trinley Thaye Dorje.
The Karma Kagyu lineage is one of the major schools of Tibetan Buddhism. Whilst the Gelugpas focus on intense study, debate, and the mastering of logic and reasoning, the Karma Kagyu is a lineage that prides itself for its direct oral transmissions and meditation techniques. The holy Karma Kagyu tradition traces its lineage back to the 11th century, and counts amongst its practitioners renowned mahasiddhas such as Maitipa, Marpa and the illustrious Milarepa.
The head of the Karma Kagyu is known as the Gyalwa Karmapa who is often called the Black Hat Lama and was the first recognised reincarnation lineage in Tibetan history. As with other reincarnation lineages, the Gyalwa Karmapa is found and recognised by his previous life’s students. They then transmit the entire body of knowledge and practices within their tradition back to the Karmapa, who in turn finds and recognises the reincarnations of his teachers and transmits his knowledge to them. This cycle is unbroken and ensures the continuity of the lineage of sacred teachings within the tradition.
One of the most attained lamas to have lived in recent times was His Holiness the 16th Karmapa Rangjung Rigpe Dorje who sadly entered clear light in 1981. It was a great loss to the lineage and for Buddha Dharma. The 16th Karmapa was known for his powerful clairvoyance and also his directness. In one well-documented incident for example, he clearly stated that in the future, Buddhist practitioners would need to rely on Dorje Shugden.
Since the 16th Karmapa’s passing there has been a series of events within the Karma Kagyu tradition which has resulted in division and much confusion. When the 16th Karmapa entered clear light, the search for his reincarnation attracted some controversy when Kunzig Shamar Rinpoche, one of the Regents of the Karma Kagyu, and Tai Situ Rinpoche (another high Lama within the tradition) each claimed to have found the Karmapa’s reincarnation. Since then His Holiness the Dalai Lama and the Tibetan leadership have endorsed Orgyen Trinley Dorje, who is the candidate recognised by Tai Situ Rinpoche, whilst they do not endorse Trinley Thaye Dorje, the candidate recognised by Kunzig Shamar Rinpoche. Historically speaking the majority of the previous Gyalwa Karmapas have been recognised by Kunzig Shamar Rinpoche.
I am not qualified in any way to say which the ‘right’ Karmapa is, and this is not an issue I have involvement or knowledge of. I am writing about this controversy and the letter by Lodreu Rabsel Rinpoche to highlight the lack of religious freedom among the Tibetan people due to the persistent interference of their leadership in religious matters, even though they are supposed to be secular.
From a spiritual point of view, there is no limitation as to how many emanations an attained being such as His Holiness the 16th Karmapa can return as. To limit an enlightened being to just one emanation is limiting the power of the enlightened mind. And although they know this, the Tibetan leadership has ignored this fact and created a divide within a very ancient, powerful and sacred lineage by choosing to endorse one candidate over another.
As a so-called democracy, the Tibetan leadership which is supposed to be secular in nature, interfered in the spiritual affairs of the Karma Kagyu, resulting in divisions and disharmony. But instead of respecting the Karma Kagyu tradition, the Tibetan leadership got involved and supported the candidate recognised by Tai Situ Rinpoche which led to the Karma Kagyu having two different Karmapas. This has led to a split in the Karma Kagyu tradition that was otherwise united and harmonious for centuries.
Why the split? Who do the Karma Kagyus follow, the candidate recognised by Shamar Rinpoche (as per their Karma Kagyu tradition), or the candidate endorsed by their people’s overall leader, His Holiness the Dalai Lama? Whatever the case may be, what is fact is that the recognition of the 17th Karmapa had nothing to do with His Holiness the Dalai Lama (a Gelugpa lama) and the Tibetan leadership. It was a matter that should have been resolved within the Karma Kagyu tradition itself.
The split in the Karma Kagyu tradition, as a result of interference by the Tibetan leadership mirrors what has occurred in the Gelugpa tradition regarding the practice of Dorje Shugden. First, the Tibetan leadership created the Dorje Shugden controversy by announcing a ban against this Dharma Protector who has been relied on by centuries. Then, they aggravated the conflict by formalising and enforcing the ban on Dorje Shugden, thereby making discrimination against Shugden worshippers acceptable in Tibetan society. They created the problem AND consolidated it instead of doing something to try and resolve the dispute.
It has been suggested that the Tibetan leadership enforced the Dorje Shugden ban to weaken Gelugpa influence in Tibetan politics. It is therefore no surprise that this interference in Karma Kagyu affairs by the Tibetan leadership has been seen as an attempt to seize power and control the Karma Kagyu for its own gain. If they endorse the spiritual head of the Karma Kagyu lineage and their endorsement is accepted by the people, then they can control the practitioners of that lineage by controlling the spiritual head. Little did they anticipate that lamas like Kunzig Shamar Rinpoche and Lodreu Rabsel Rinpoche would speak up strongly against this interference. What kind of democratic leadership divides and conquers its people like this?
Lodreu Rabsel Rinpoche’s letter indicates that the Tibetan leadership’s attempt to interfere in Karma Kagyu affairs is not a one-off incident. Having divided the Karma Kagyu by endorsing one Karmapa candidate and not the other, they are now trying to limit the activities, popularity and credibility of His Holiness Trinley Thaye Dorje while promoting His Holiness Orgyen Trinley Dorje, who the Dalai Lama has endorsed.
Lodreu Rabsel Rinpoche wrote about how the Dalai Lama’s supporters have tried all available means to disrupt events headed by His Holiness Trinley Thaye Dorje. They want to stop His Holiness Thaye Dorje from teaching the Dharma and gaining supporters because if this was to happen, then their choice of Karmapa would no longer have control over the tradition, and the Tibetan leadership’s authority and power would wane.
In supporting only one Karmapa candidate His Holiness the Dalai Lama and the Tibetan leadership are actively encouraging their supporters to hinder the activities of the other candidate His Holiness Trinley Thaye Dorje. This tactic that is very damaging to the Karma Kagyu lineage, is not fair from a religious point of view as both the Dalai Lama and the Tibetan leadership are not even supposed to be involved in the Karmapa’s selection. It is not a Gelug affair (the tradition the Dalai Lama belongs to) and it is a religious matter (when the Tibetan leadership are supposed to be secular).
Their behaviour shows that they are interfering in religious affairs and going against the accepted ideal that is a hallmark of democratic governments – religious freedom. While the Tibetan leadership portray themselves as democratic, their actions do not match what they wish to portray. Even His Holiness who I respect greatly and has a world-wide reputation for peace, love and religious freedom, has through his actions of supporting one Karmapa, denied a whole section of his people the right to choose who leads their religious tradition. His Holiness with all due respect is the leader of all Tibetans and he should be fair to all his people, and not appear to favour one group over another or take sides.
Given the fact that Lodreu Rabsel Rinpoche has written this letter to His Holiness the Dalai Lama, I can only foresee three logical outcomes:
1. The first is that Lodreu Rabsel Rinpoche will be branded as anti-Dalai Lama and against the Tibetan leadership as he supports the ‘wrong’ Karmapa and moreover that he has dared to speak up for his religious freedom. Such an allegation can lead to violent repercussions against Lodreu Rabsel Rinpoche, which is very common in Tibetan society if you are branded anti-Dalai Lama and I hope will NOT happen.
The Tibetan leadership has made very clear who they say the Karmapa is. Their candidate His Holiness Orgyen Trinley Dorje can be seen beside the Dalai Lama at many teachings, talks and in many photographs. If the Tibetan leadership were truly democratic, fair, and not biased, they would give the same opportunities to the other candidate His Holiness Trinley Thaye Dorje. However, His Holiness Trinley Thaye Dorje has never appeared in a photograph with the Dalai Lama which in Tibetan society is a very powerful statement meaning the Dalai Lama endorses you. This is something understood and known by all Tibetans.
Again, I am NOT here to discuss which of the two Karmapas is real but my point is that the Tibetan leadership has used His Holiness the Dalai Lama to show who they ‘approve’ and who they do not ‘approve’. Using the Dalai Lama’s name to show what is good or bad is very common in Tibetan society. Lodreu Rabsel Rinpoche says in his letter that people have been misusing the Dalai Lama’s name to justify their wish to prevent His Holiness Trinley Thaye Dorje from teaching. In the Dorje Shugden issue, those who are against Dorje Shugden use the Dalai Lama’s name to justify their violent behaviour.
As I have said, the Tibetan leadership should be fair and democratic as they claim to be, and not choose sides or play favourites. And His Holiness, with all due respect and reverence, should even more so not appear to favour one group over another because he represents all Tibetan people and we all love and respect him very much. In fact in his position as the Dalai Lama, it makes even more sense that he could become a mediator to facilitate the healing of the Karma Kagyu lineage.
2. The second possible outcome of Lodreu Rabsel Rinpoche is that the Office of His Holiness and the Tibetan leadership will not respond and stay quiet. As this matter affects the Karma Kagyu tradition and not the Gelug tradition, they may not say anything in case they are accused of being sectarian. Even though they can remain quiet and pretend not to be interfering in the matters of another tradition, the fact is that they have interfered and continue to do so when they endorse one Karmapa candidate and not the other. Contrast this with the ban on the practice of Dorje Shugden, in which they seem to have free reign to actively persecute practitioners. In this case, they have never been accused of sectarianism since the practice relates to their own Gelug tradition which the Dalai Lama belongs to. Tai Situ Rinpoche now claims the letter is unable to be seen.
3. The third possible outcome is that they quietly contact Lodreu Rabsel Rinpoche or his people and threaten him with some kind of repercussion if he continues to speak up or does not remove the letter. Non-Tibetans will find this difficult to believe but Tibetans can be very violent when called upon to do so. It is not uncommon or unheard of for people to be murdered for speaking against someone’s teacher or lama, or for speaking up against the leadership. Many lamas have been silenced in the past in this way as a result of their bravery to speak up against the leadership. Again this is very commonly known in Tibetan society.
Through Lodreu Rabsel Rinpoche’s letter, we can see that religious freedom does not exist within Tibetan society, since the Tibetan leadership likes to keep matters under their control and will use any means to do so. Sections of the Karma Kagyu do not have religious freedom to think and decide who the Karmapa is, but is being told what to do or think by the Tibetan leadership. In the letter, His Holiness Trinley Thaye Dorje is even branded as a Dorje Shugden practitioner, as though it would be some kind of a slur. In fact, Lodreu Rabsel Rinpoche even refers to the BAN on Dorje Shugden which is totally contrary to what the Dalai Lama says about giving up the practice (that it is just advice). For a Tibetan, who is not from the Gelugpa lineage, to refer to the controversy surrounding the practice of Dorje Shugden as a ‘ban’ clearly shows that one exists, despite the denial of the Tibetan leadership. This actually highlights another matter that shows the lack of religious freedom within Tibetan society, and that is the active ban on the practice of Dorje Shugden. Despite being a legitimate Gelugpa practice, through the machinations of the Tibetan leadership it has now even become a way to put someone down and degrade them.
The Tibetan leadership often accuses China of suppressing religious freedom and human rights. They use this to differentiate themselves from China, in order to further their cause to regain Tibet. But clearly they are using the very same tactics they accuse China of, to control their own Tibetan people. Over the last 60 years since the Tibetans left Tibet, the leadership has driven a wedge into every sector of their society in order to keep control. This letter highlights the fact that they have done so with the Karma Kagyu tradition, and the ban on the practice of Dorje Shugden has shown that they have done this in the Gelugpa tradition.
The deep frustration felt by the Tibetan people who lack religious freedom to practise how and what they want, is beginning to surface with more and more people speaking up against the behaviour of the Tibetan leadership. This is clearly the case with Lodreu Rabsel Rinpoche, who questions His Holiness the Dalai Lama clearly and bravely regarding to the Tibetan leadership’s treatment of His Holiness Trinley Thaye Dorje. While I do not enjoy or rejoice when anyone disagrees with His Holiness in this manner, it is the result of 60 years of the Tibetan leadership exploiting their people in all sectors of society, that people now hold His Holiness responsible for issues in Tibetan society such as lack of religious freedom.
I respect Lodreu Rabsel Rinpoche greatly for speaking up for his religious freedom and his tradition, despite being aware of the backlash he may receive by criticising the Tibetan leadership in such a public manner. Like Lodreu Rabsel Rinpoche, I know the ramifications of speaking up for religious freedom, as I speak up against the ban on Dorje Shugden’s holy practice. This has led to a lot of pain, attacks and abuse directed towards me. I have lost family, teachers, students and friends due to my speaking up against the Dorje Shugden ban. This risk of and actual backlash against those who are simply practising what they have been for centuries is more than enough evidence that there is no religious freedom or true democracy within Tibetan society.
Dorje Shugden and the Karmapa are such different issues belonging to different sects, and involving completely different groups of people. And yet both these groups suffer the same fate. Can you see that this is NOT about the Karmapa issue or the Dorje Shugden issue? Can you see that it is about the Tibetan leadership, where all disharmony and problems in the Tibetan community have originated from the same source which is the Tibetan leadership? I am sorry to talk about this and I do not mean to highlight the difficulties being faced by the Karma Kagyu lineage at this moment. But it must be shown that the source of the division, disharmony and split in the Karma Kagyu school originates from the same source as the divisions caused by the Dorje Shugden ban, which is the Tibetan leadership.
Personally, if it weren’t for the political undercurrents, I do not see any harm in having two Karmapas. Why not? If there can be two great bodhisattvas and masters who are working to bring people to the Dharma, and working for the growth of bodhicitta and the preservation of Buddha’s tradition, all the better for those who have a karmic affinity with the Buddha Dharma via the Karma Kagyu lineage.
I pray for the flourishing and growth of all authentic traditions of the Buddha Dharma such as the Karma Kagyu lineage. I wish His Holiness the Dalai Lama no ill will and no disrespect in my examination of Lodreu Rabsel Rinpoche’s letter, and pray for his long life and good health. I hope that His Holiness will resolve the matter of religious freedom soon, for Karma Kagyu followers and for Dorje Shugden practitioners, all of whom are Tibetans and deserve His Holiness’ love and blessings.
I also send Lodreu Rabsel Rinpoche my sympathies for the suffering that the Karma Kagyu’s have received in trying to stand up for religious freedom. I wanted to tell Lodreu Rabsel Rinpoche that it will be a long and difficult road, but if we don’t stand up and say something, it will never end. I have been hated, threatened, demonized, accused of everything and anything, alienated from my Tibetan society, am attacked daily online and Lodreu Rabsel Rinpoche might be prepared for the same. But I do salute his courage and tenacity. I do hope His Holiness the Dalai Lama will solve the Karma Kagyu’s problems as he can solve it. I hope His Holiness will lift the unethical ban against Dorje Shugden practitioners also. With deep respects to His Holiness the Dalai Lama and my prayers to Lodreu Rabsel Rinpoche.
ADDENDUM: This article previously stated that Lodreu Rabsel Rinpoche is currently the General Secretary to His Holiness Karmapa Trinley Thaye Dorje. Lodreu Rabsel Rinpoche has since kindly clarified that he held this position many years ago and has since taken up other duties. Lodreu Rabsel Rinpoche is currently active in Asia (especially Nepal and Singapore), travelling regularly to teach in Karma Kagyu Centres. The current General Secretary of the Kagyu lineage is Venerable Lama Jigme Rinpoche.
In the history of the previous 16 Karmapas, they have all been recognised and enthroned by those within the Karma Kagyu tradition and not by any other. The Karma Kagyu need no assistance in this process from another tradition, and other traditions have no authority to recognise the Karmapa.
In 1981, after His Holiness the 16th Karmapa entered clear light, the Four Regents of the Karma Kagyu tradition (namely Kunzig Shamar Rinpoche, Jamgon Kongtrul Rinpoche, Tai Situ Rinpoche and Gyaltsab Rinpoche) formed a council. This council was formed to take joint responsibility until the next Karmapa would be able to lead the lineage. It was agreed that each Regent would lead the lineage, alternating every three years. Due to a lot of debate and issues that the council could not agree on, this council was later dissolved. They had existed for just three years after the 16th Karmapa’s death.
|Kunzig Shamar Rinpoche||Tai Situ Rinpoche|
|In the Karma Kagyu tradition Shamar Rinpoche is the most senior lama after the Karmapa.||Between the 1790s and 1963 when Shamar Rinpoche’s reincarnations were officially banned, Tai Situ Rinpoche recognised and enthroned the Karmapa candidate. Therefore the current Tai Situ Rinpoche uses this historical reference to legitimise his recognition of Orgyen Trinley Dorje as the 17th Karmapa.|
|Although the line of Shamar Rinpoches was banned from being recognised until 1963, after 1963 he regained his full authority to be first in the line to recognise the Karmapa.||Unless the Shamar Rinpoche is indisposed, unavailable or between incarnations, Tai Situ Rinpoche does not have the authority to recognise the Karmapa.|
|The 16th Karmapa believed very much in the Shamar line of incarnations and that they were faultless. Therefore he even made extensive offerings to His Holiness the 14th Dalai lama and requested that the line of Shamar Rinpoches be reinstated.||As Tai Situ Rinpoche had no authority to recognise the Karmapa, as Shamar Rinpoche was alive and well-able, he sought the backing of His Holiness the Dalai Lama and the Tibetan leadership.|
|In the interim period (1790s – 1963), although officially banned, the Shamar line of incarnations kept returning, and they were secretly found and enthroned by the various Karmapas.||The Dalai Lama, having no authority to do so, sided with Tai Situ Rinpoche’s choice of Karmapa candidate. This created an emotional and heavily charged division within the Karma Kagyu tradition. This huge split, which is very controversial, has not been resolved till now.|
|What is curious is that it is said that the Dalai Lamas have no power over other lineages beyond the Gelugs, but obviously they have full power and authority over all lineages, to the consternation of the various non-Gelug lineage heads. In fact the Gaden Tripas have been the official head of the Gelugpa tradition for over 600 years but their powers are curtailed or overshadowed by the Office of the Dalai Lama. All decisions with the Gelugpa, to the casual and distant observer would seem like a democratic process.||In retaliation of Shamar Rinpoche’s decision to recognise his own candidate, Tai Situ Rinpoche’s supporters violently attacked Rumtek Monastery, during the enthronement of Trinley Thaye Dorje (click here or scroll down to see a video of the attack).|
|In reality however, all the power is vested in the hands of the Dalai Lama. The ban against Dorje Shugden was declared in 1996 and suddenly after 400 years of practice, Dorje Shugden was branded as ‘bad’. Dorje Shugden, having been banned by the highest authority in the Tibetan lands, would make everyone have to naturally agree to this ‘democratically.’ This unique system of ‘democracy’ within Tibetan governance today would most likely make the founding fathers of democracy turn in their graves. In fact it has been remarked that the governance of Tibet is one of a Marxist dictatorship.||Following this, Shamar Rinpoche used his connections to have Tai Situ Rinpoche banned from India between August 2, 1994 and August 25, 1998 (click here to read about Tai Situ Rinpoche’s happiness upon returning to India).|
|Shamar Rinpoche is also the most senior of the Four Regents of the Karma Kagyu. The Four Regents are below the position of Karmapa.||To this day both Karmapa candidates are not allowed in or to occupy Rumtek Monastery, which is currently under the protection of the Indian government.|
|In many of the Karmapa’s previous lives, his unmistaken reincarnations were recognised and enthroned by Shamar Rinpoche. The Karmapa himself also recognised and enthroned the Shamar Rinpoche and the other regents.||Rumtek Monastery contains a lot of wealth including very precious antique statues, thangkas and other items given to the previous Karmapa. This stands to be inherited by one of the Karmapas.|
|Under the orders of the Tibetan leadership, the line of Shamar Rinpoche’s reincarnations were banned between the 1790s until 1963 for political reasons. The Karmapas still continued to recognise the reincarnations of Shamar Rinpoche during this period, but in secret.||Supporters of Orgyen Trinley Dorje have tried to block Trinley Thaye Dorje from teaching the Dharma on a number of occasions, including in Taiwan and Ladakh (click here to read Lodreu Rabsel Rinpoche’s letter).|
|The seat of the Karmapa in exile is Rumtek Monastery, India. When Shamar Rinpoche’s candidate of Trinley Thaye Dorje was being enthroned, Tai Situ Rinpoche’s supports were violently breaking the windows and throwing stones at the monastery. The Indian police were called to end the fighting (see video below).||A Chinese tourist in Bodhgaya threw a hardcover book at Orgyen Trinley Dorje, who managed to duck out of the way (click here to read the news article).|
|Shamar Rinpoche accuses Tai Situ Rinpoche of creating a fake letter, which was used to locate and identify Tai Situ Rinpoche’s candidate Orgyen Trinley Dorje. This letter has never been seen since Orgyen Trinley Dorje was endorsed by His Holiness the Dalai Lama and the Tibetan leadership.||Tai Situ Rinpoche thought that if he had the Dalai Lama’s backing for his choice of candidate, then Shamar Rinpoche’s candidate would fade way. But this has not happened. In fact Shamar Rinpoche’s candidate has gained a lot of popularity.|
|Ugyen Tobgay mirrors Shamar Rinpoche’s claim by stating that the letter from Tai Situ Rinpoche was indeed fake (click here or scroll down to see video and transcript).|
Kunzig Shamar Rinpoche describing
the 1993 attacks on Rumtek Monastery
Or view the video on the server at:
Kunzig Shamar Rinpoche says
His Holiness the Dalai Lama made a mistake
Or view the video on the server at:
Ugyen Tobgay Rinpoche says the 16th Karmapa’s
prediction letter from Tai Situ Rinpoche is fake
Or view the video on the server at:
Transcripts of extracts of Ugyen Tobgay Rinpoche’s speech
(Click here to download the full transcript)
(17:50 – 19:50) The biggest mistake these four made, was they excluded all the old class and they never let them join the meeting. They said, we, the four, will decide. Four of them. They decided that they are the only sole decider of this. That according to him (Ugyen Tobgay) is the first mistake they made. They had meetings again and again. They bickered with each other, they hit each other, they used derogatory terms to each other, and then nobody knew what was happening as they kept it a secret. Outside they all portrayed that everything was alright. They deceived everyone. Then Situ Rinpoche showed the letter but Shamar Rinpoche didn’t accept it. Without even looking at it, Shamar Rinpoche didn’t accept it. Then there was a big problem. Then the problem was publicized.
(26:00 – 27:00) In fact if you read the letter. Two books have proven that this letter was forged. They want to check the letter but they don’t know authentic handwriting or not. Situ Rinpoche is a thief. Now when you ask where is the original? They said it is already put inside the statue and it is gone.
(27:11 – 27:40) They searched every corner of Rumtek Monastery and they never found. Two times. When they decided to say “There is no letter”, they said “No you can’t say that”. So they gave a lot of different excuses.
Parallels between the Dorje Shugden and Karmapa issues
Democracy does not exist within Tibetan society and those who oppose the Tibetan leadership are subjected to persecution. Rather than an issue regarding the Karmapa or the practice of Dorje Shugden, the real issue surrounds the democratic right of the freedom to practise their own religion without political interference. Those who go against the Tibetan leadership, whatever the issue, are subjected to measures taken against them as listed below.
|No.||Dorje Shugden Issues||Karmapa Issues|
|1||Dorje Shugden’s spiritual practice that spans centuries and was suddenly declared illegitimate.||The inclusion of Trinley Thaye Dorje within the spiritual incarnation lineage of the Karmapas, that spans centuries, was suddenly declared illegitimate.|
|2||Sangha and other practitioners were declared ‘bad’ due to their practice of Dorje Shugden.||High lamas and followers of Thaye Dorje were declared ‘bad’ due to their spiritual allegiance.|
|3||The Gelug lineage was divided due to the ban on the practice of Dorje Shugden.||The Karma Kagyu tradition was divided due to the Tibetan leadership’s endorsement of the rival Karmapa, Orgyen Trinley.|
|4||Use of violence against Dorje Shugden practitioners has been allegedly incited by the Tibetan leadership (e.g. the attack on Gen Chonze as shown above).||Use of violence against Karmapa Thaye Dorje and the storming of Rumtek Monastery was incited by those who support the Tibetan leadership’s choice of Karmapa.|
|5||Dorje Shugden practitioners are denied their spiritual home – Gaden, Sera and Drepung monasteries.||Followers on the both sides of the Karma Kagyu divide, are denied the traditional Karmapa seat at Rumtek Monastery.|
|6||His Holiness the Dalai Lama is in the position to stop the persecution and discrimination but has not done so despite many calls to do so.||His Holiness the Dalai Lama is in the position to stop the persecution and discrimination against Karmapa Thaye Dorje but has not done so, despite many calls to do so.|
|7||The Tibetan leadership did not have the authority to impose the ban on Dorje Shugden.||The Tibetan leadership did not have the authority to interfere with the affairs of the Karma Kagyus.|
|8||The Tibetan leadership flouted its own ‘democratic’ constitution by imposing the Dorje Shugden ban, denying Dorje Shugden practitioners of their religious freedom.||Tibetan leadership flouted its own ‘democratic’ principles by denying the Karma Kagyus their right to self-determination – the right to choose their own spiritual head.|
|9||What started as a Tibetan situation exported schism and hatred globally.||What was an internal matter of a Tibetan Buddhist tradition is being played out globally (see the examples of Taiwan and Ladakh, India in Lodreu Rabsel Rinpoche’s letter).|
|10||Confidence in the Gelug lineage has been undermined due to the confusion that was arisen from the ban on Dorje Shugden. This gives Tibetan Buddhism a bad name.||Confidence in the Karma Kagyu lineage has been undermined due to the rivalry between supports of the two Karmapas. This gives Tibetan Buddhism a bad name.|
|11||Dorje Shugden practitioners are bullied, called names, degraded and segregated simply because they continue their practice. It is said that there is religious freedom however every tactic is employed to stop you from your exercising your religious freedom, which makes Tibetan Buddhism seem like a scam.||Karma Kagyu practitioners who do not support the Dalai Lama’s choice of Karmapa are bullied, shamed, segregated and embarrassed by the ‘democratic’ Tibetan government who labels themselves a democracy yet their tactics betray them as dictatorial.|
For more interesting information:
- The Dorje Shugden category on my blog
- 84 Mahasiddhas
- The Prophecy of the 16th Karmapa
- Will the Dalai Lama agree with this?
- They want to kill me
- Badge of Shame
- The Dalai Lama Speaks Clearly About the Dorje Shugden Ban
- To Sum It Up
- I can speak up now about Shugden
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