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Sexual scandals of Lamas and Rinpoches

über die Dalai Lamas

Before Buddhism was brought to Tibet, the Tibetans had their believes in "Bon". "Bon" is a kind of folk beliefs which gives offerings to ghosts and gods and receives their blessing. It belongs to local folk beliefs.

In the Chinese Tang Dynasty, the Tibetan King Songtsän Gampo brought “Buddhism” to the Tibetan people which became the state religion. The so-called “Buddhism” is Tantric Buddhism which spreads out during the final period of Indian Buddhism. The Tantric Buddhism is also named "left hand tantra" because of its tantric sexual practices. In order to suit Tibetan manners and customs, the tantric Buddhism was mixed with "Bon". Due to its beliefs of ghosts and sexual practices, it became more excessive.

The tantric Master Atiśa spread out the tantric sex teachings in private. Padmasambhava taught it in public, so that the Tibetan Buddhism stands not only apart from Buddhist teachings, but also from Buddhist form. Thus, the Tibetan Buddhism does not belong to Buddhism, and has to be renamed "Lamaism".

   
                  ◆ True Exposition of True Facts of the True Buddha School’s Founder

True Exposition of True Facts of the True Buddha School’s Founder
                     “Living Buddha” Sheng-Yen Lu


I, S H C am willing to expose the true facts of the True Buddha School’s
founder "Living Buddha"  Sheng-Yen Lu, hoping that his followers/students
would know and understand the true facts, kindly do not hate, hurt or be angry
with me thinking that I’m slandering or trying to kill their Grand Master Sheng-
Yen Lu.

I, recall since 1996 while living at Ling Shen Ching Zhe Temple, Redmond,
Washington, USA. I could still remember the teachings of the resident Masters,
monks and nuns there .Together we practice the teachings of Buddha, I’m glad
and pleased with our bondage and advancement during these days. Together we
prepare meals and desserts, work, play, do all activities happily and peacefully.

During these 4 years together and getting to know my fellow colleague, we have
come to live together and gained their trusts and faith in me; so much so that
they even share their personal duties.

After gaining the senior’s Master Lian Ning trust and appreciation, I was
transfer to Sheng-Yen Lu’s office "The True Buddha Secret Centre" to work.
And Lu (Sheng-Yen Lu) to be delighted even presents me his personally hand-
written Scripture and also a "Dragon Robe" – which is the Royal Robe of  Sheng-
Yen Lu.

The Sheng-Yen Lu cheated me too severely. It is just unbelievable that today I
became known as a lustful woman. If I do not do anything or sue him or let
things be, it will be so unfair to other people and me too. Many people will be
disappointed and many too will misunderstand me, especially most of the Sheng-
Yen Lu’s followers which are so full of enmity - now hating, cursing and
scolding me. They too cannot be blamed as they are in a mist not knowing the
true story, also being misinformed.

In Seattle, Washington State I just do not understand why my case was taken
lightly and later closed my case as the Sheng-Yen Lu is nowhere to be found.

Previously, I had two civil cases lawyers over in Seattle, Washington U.S.A.
whom is very capable and competent trying to bring Sheng-Yen Lu to justice
but failed to as he had already escaped elsewhere hiding. Sheng-Yen Lu then
send his representative lawyer to offer me US$10,000.00 as settlement but
money is unacceptable for me for what I want is Justice and fairness for me and
everyone else that could be future victims.

I did have my lawyer trying to reopen the case as a criminal case  but to no
avail as objected by Seattle, Washington police department.

I would like to reveal my case out to the public; get my justice back.

It all begin one day in year 1991,after getting off work, me and my colleague
went to a hair saloon .There and then I was reading a magazine which published
an article - celebrating the Bodhisattva Guan-Yin’s (Goddess of Mercy)
birthday in Penang State, Malaysia. On that day there was a huge spectator
crowd at the double-storey jetty and suddenly due to the overloaded weight,
the structure collapsed, killing many people.

Right away I fell sad, sorry and disappointed that on such a sacred (holy) day
this kind of things could happen taken so many lifes away. Suddenly I fell cold
from the feet up and dizzy wanting to faint. I was then sent to the hospital,
given a shot and return home to rest. Next-day I was unable to get off the bed,
feeling sick all over – very-very sick indeed.

So my mother accompanied me everywhere to find the cure for my weird illness
– all kinds of medical and whoever-else that we heard of is practicing medicine,
but did not cure my illness.

In the year 1992 a relative of mine introduced me the True Buddha School and
thus I become a member.

Then in year 1993 January 07, Sheng-Yen Lu came to Malaysia to the opening
ceremony of a new temple, Tawau, Sabah. That was the first time I met,
whereby I grab the opportunity and beg him to cure my illness. After looking at
my sickness complaint which I’d written, he asks me to kneel before him, and
then he places his palm onto my forehead to give his blessing. He instructed me
to burn more incense and etc-etc and join his group gathering ceremony but did
not tell me more of my illness. During the gathering my three children join the
membership.

My illnesses continue to fluctuate on and off; there were several times I
experienced whole-body numbness in the mornings, unable to get out of bed,
mentally struggling to wake up; all in all my illness did not really heal much.

I also did CT Scanning on my brain back in my hometown but did not find any
fault.

Finally one day I discussed with my husband on the situation I’m in: "I always
depending on the medicine and still feeling very sick, needing too much rest. I
requested to go to United State of America and beg the Grand Master (Sheng-
Yen Lu) to cure me. The Grand Master said that he could even bring the dead to
life having the uppermost power; could even cure cancer. (As written in his
books). I hope that he the Grand Master can heal my sickness with such powers
of his and if he cannot do so I will accept my faith and destiny".

On July 2, 1996 my mother accompanied me to Seattle, Washington, USA;
during the flight there we get to know many other members from Taiwan and
also someone from our hometown known as Ms. P.

Every Saturday Sheng-Yen Lu accepts Questions and problems from anyone of
the members 4.00pm – 6.00pm at the "True Buddha Secret Centre" (Private
office) which is Sheng-Yen Lu’s office.

Here in Redmond, U.S.A., the first time during the meeting with Sheng-Yen Lu I
was being accompanied by my mother. First we need to write down our
problems/questions together with a red envelope (which is money packet) and
wait in line (outside the office) to meet him. When our time comes, He, Sheng-
Yen Lu looking through, he then gives me his blessings – as usual placing his
palm onto my head. That is all and we were asking to leave.

A few days later my mother went back to Malaysia.

Come next Saturday, again as usual many members were there to meet the
Grand Master Sheng-Yen Lu. When my turn comes to meet him, he asks if I
have anything to say. Since I was unprepared, I could not answer his question
and did not say a word. He, Sheng-Yen Lu then asks Monk Lian Ning and
Master Chang Zhi to leave the room (office) and close the door leaving only
both of us behind. Again Lu (Sheng-Yen Lu) asks if I have anything to say to
him. I answer him:  "No, but request to cure me.”   Lu then replies: "I will help
you."    He then asked me if I dreamt of him and my answer to him was no. He
then told me that: "You was a <fairy> in your previous life and is destined
karma with the Grand Master (Sheng-Yen Lu)."

I then leave the room and met my hometown friend, Ms. P whom asks me what
the Grand Master did behind the closed door. And I answer her that the Grand
Master said that he will help me, that is all I told as Sheng-Yen Lu said not to
talk too much to other people.

When Sheng-Yen Lu he will give me blessings to heal my sickness and every
time he will instruct that he be left alone behind the closed door.

After a month’s stay in the temple dormitory (Ling Shen Ching Zhe Temple-
Seattle Temple), I was pleased with my health improvement, now that I could
get better sleep and my headache is less frequent. So I return to Malaysia.

In 1996 September I came back to U.S.A. to attend the opening ceremony of
the Waken Ray Tseng Temple in Los Angeles. Sheng-Yen Lu encourage all
members to attend more temple mass or prayers gatherings so to repay for the
sins we do, improve ones health. He also asks the members to pray for the dead
to help them to expiate and cleanse their sins and let them go to heaven; include
cat, dog and all kind of the animals.

One day I went to see Sheng-Yen Lu for his blessings. There he closes the door
and took a door-stopper (door wedge) to stop the door behind us as there was
no lock on the door. Then he sits on the floor and asks me to sit in front of him.
He then asks me to allow him to read my palm and he told me that I am very
kind and sincere. He said that I was a "Buddha" being reincarnated. He said that
in my previous life I used to be very close relationship with him. He said that I
was his past life's wife, this present life I am not his wife but am I willing to be
his next life’s wife? He took me by surprise and happy to know about my past
and future life, thinking that I was a Buddha in my past life and given the chance
to be the Grand Master (Sheng-Yen Lu) next life’s wife (he being a Living
Buddha). This means I would be able to help people and feeling lucky that the
Grand Master chose me having his reasons to do so. Believing his words I then
seriously answer him yes I will. He then instructs me to write a vow letter,
telling me word by word to write. He taught me to write: - [I willingly in all my
life be "Living Buddha" Sheng Yen Lu concubine <wife>.] Then as instructed the
Sheng-Yen Lu, I personally have to hand the letters to him the next day when
he goes for his lunch.

About 2 weeks I went back to Malaysia. After about 2 month later my
headaches return and I could feel something cold in the centre of my brain. And
every-time I feel sick the cold seems to be spreading out to the whole head. I
would then take the medicine given by the doctor but I could still feel the
headache.

In February 1997 I went to U.S.A. again to beg  Sheng-Yen Lu to heal my
illness as he did before. One day after blessing from Lu when I was about to
leave, suddenly he came over to me and hug me. I could feel "something" solid
between my legs and I quickly push him away. Then he said he thought I was
his "ex-wife"

Since having such a headache always, I try not to think too much. The Sheng-
Yen Lu taught us to obey the laws of Buddhism; must not have any negative
thought about the Grand Master (Sheng-Yen Lu) or slander the Grand Master.
All the followers must obey and listen the Grand Master’s words and not betray
him. If one rebel and disobey his words, one will be sent to Ah B hell – the
worst of all hell. To break the law is to sin; there will be an "angry god" causing
disasters, one will get a huge payback. (Law no.#3, #10, #11, #12, #13, #14,
#15, #16, #25and #49.)

(Every month during the half-moon and full-moon <the Chinese calendar>, the
resident Masters, monks and nuns will learn the laws of the True Buddha School
Laws in the hall of Temple.)

One day I went to meet Sheng-Yen Lu for blessing, there I was asked to read
out the charm – "Ah Mi Tuo Fo". I startled and ask him why and he replies that
I am going to be "Wang Sheng" (dead). He then said he has a way out but not
sure whether it could work or not. He continue saying that his religion greatest
charm is "twin-body practice". I did not answer him because after knowing the
bad death news, I feel frighten and troubled. All this time I have the impression
that he is the "True Buddha" and have always believe in him. With such news, I
am not willing to give up my family, husband and children.

I never dare to think negatively, always thinking of the good things. If the Grand
Master Lu could save me, I would then be able to be with my family. I have
been thinking and considering many days about life being so precious and also
family being so important. I had travel so far to meet the Grand Master Sheng-
Yen Lu to beg his cure and my main reason is to have my illness cured. So I
obediently accept the Grand Master words to be allowed to practice the "Twin-
body" blessing.

One day Sheng-Yen Lu came to the kitchen alone and wave to me to approach
him. I follow him to the dining hall where he sat at a long sofa. I then pay
respect to him, kneeling by his side. He told me to come over to his personal
office "The True Buddha Secret Centre" on Monday at 07:30am. The main door
is not locked so I could just enter. I then nod to answer him. When I was about
to stand up to leave, I notice monk Lian Xu standing by another door. Sheng-
Yen Lu he's leave and I continue with my chores in the kitchen.

That Sunday night, I could not get any sleep, crying the whole night long
thinking about my death. At the same time I was too anxious to learn the
greatest charm from the Grand Master Sheng-Yen Lu. At 07:15am everyone in
the dormitory have already left for the temple. So I went to see the Grand
Master at his private office "The True Buddha Secret Centre". On my way
there, it crosses my mind that the main door is usually locked and opens only at
10:00am daily.

Anyway, when I open the door I heard Sheng-Yen Lu’s voice saying: "You are
here!" He then walk downstairs from the 1st floor balcony and lead me by the
hand to his office. He opens his desk drawer and took a golden pen together
with a piece of blank paper. Again he instructs me to write word by word
another vow which is a little different from the 1st letter. [I willingly in all my
life be "Living Buddha" Sheng Yen Lu’s imperial concubine] - Instead of just the
word concubine.

He then lead me again by the hand to the main door, ask me to take my shoes
along and lead me to the 1st floor on the left side room where his private
office/bedroom is. (Rough sketch of room)

I could always remember this day March 11, 1997 where he lead me into his
room and ask me to place my shoes in the restroom. From nowhere he holds a
book where some sentences had been highlighted; being underlined crookedly.
He asks me to read those underlined sentences. Those sentences roughly mean
"the enlightened one" can practice the twin body charm. Since I was too anxious
or confused, I did not really read and understand calmly those sentences. He
then places the book back on the table.

He begins to strip himself and place his robe and clothing on the rack. First his
vest, 2nd his burgundy long sleeve shirt (cheongsam), then his white t-shirt,
next his burgundy "sarong" (long skirt), also his white boxer.

He, Sheng-Yen Lu then instructs me to undress and later lead me by the hand
to the restroom (Sketch of restroom)

He orders me to hold onto the basin facing the mirror with my back facing him.
Then he starts his prayers inviting the gods, goddess, deities and etc, etc and
continues praying. Then I feel him touching my lower body, only then I realize
that the twin body greatest charm practice is sexual intercourse. But after
numerous time of trying to have sex, he failed. He then leads me into the
bedroom whereby he stands there and instructs me to do oral sex on him. Again
he instructs me to return to the restroom and in the same position tries to
penetrate from the back but fail again. He finally gave up hope and informs me
that this time is not possible and will schedule a next time. I quickly dress
myself up and leave the office urgently. I would not dare to tell anyone as doing
so will break the law of the religion. After-all as the Grand Master Sheng-Yen
Lu said before that only this kind of practice will be able to save my life.

On Mar18th 1997, that day I anxiously and over-consciously (looking forth and
back) reach his office where I opened the door and entered. There I heard him
(Sheng-Yen Lu) said: "You are here!" I saw him standing upstairs and order me
to lock the door and come upstairs. I obediently did as I was told: “Took your
shoes along upstairs."  Then he leads me by the hand into his bedroom and
locked the door. He starts to undress and instruct me to do the same. Again he
leads me to the bathroom and instructs me to take the same position, holding
the basin with my back towards him and facing the mirror as before. This time
he succeeded to perform the twin body practice. Thus the True Buddha School
greatest charm "Twin body Practice" is no different to having sexual
intercourse.

Later every week Sheng-Yen Lu will performs the Twin-body blessing (make
love) with me; sometimes in the afternoons at the downstairs private office or
in the mornings at the upstairs bedroom. I accept the Grand Master Sheng-Yen
Lu blessing because I hope that the Grand Master could cure me of my illness
and save my life.

After about 2 months, I return to Malaysia but I was unable to face the near
future; feeling confused, lost and fearing for my life. I then turn one of our
rooms in the house into a small temple; placing many Buddhist Idols and
wholeheartedly praying daily, turning myself into a very pious Buddhist
follower. I would hide myself in this room and weep daily, keeping everything to
myself and trying hard not to let my husband and family members know of the
sorrows I’m going through. I’m hurting and suffering very deeply every minute
of my life.

Every time after my trip back from the U.S.A., my health improves a lot; this
makes my husband happier and glad. But every-time my health last for only two
months and my weird sickness returns. Again I will feel so scared, confused and
painful inside. I did ask Sheng-Yen Lu why my health is not totally cured and his
answer was I did not return to him for his blessing.


......More please go to the following website:

http://shcstory.com/mystory.html



Die Dalai Lamas

»Die Dalai Lamas werden von ihren Anhängern als fortgeschrittene Mahayana Bodhisattvas angesehen, mitfühlende Wesen, die sozusagen ihren eigenen Eintritt in das Nirvana zurückgestellt haben, um der leidenden Menschheit zu helfen. Sie sind demnach auf einem guten Wege zur Buddhaschaft, sie entwickeln Perfektion in ihrer Weisheit und ihrem Mitgefühl zum Wohle aller Wesen. Dies rechtertigt, in Form einer Doktrin, die soziopolitische Mitwirkung der Dalai Lamas, als Ausdruck des mitfühlenden Wunsches eines Bodhisattvas, anderen zu helfen.«

?Hier sollten wir zwei Dinge feststellen, die der Dalai Lama nicht ist: Erstens, er ist nicht in einem einfachen Sinne ein ?Gott-König?. Er mag eine Art König sein, aber er ist kein Gott für den Buddhismus. Zweitens, ist der Dalai Lama nicht das ?Oberhaupt des Tibetischen Buddhismus? als Ganzes. Es gibt zahlreiche Traditionen im Buddhismus. Manche haben ein Oberhaupt benannt, andere nicht. Auch innerhalb Tibets gibt es mehrere Traditionen. Das Oberhaupt der Geluk Tradition ist der Abt des Ganden Klosters, als Nachfolger von Tsong kha pa, dem Begründer der Geluk Tradition im vierzehnten/fünfzehnten Jahrhundert.«

Paul Williams, »Dalai Lama«, in
Clarke, P. B., Encyclopedia of New Religious Movements
(New York: Routledge, 2006), S. 136.

Regierungsverantwortung
der Dalai Lamas

?Nur wenige der 14 Dalai Lamas regierten Tibet und wenn, dann meist nur für einige wenige Jahre.?

(Brauen 2005:6)

»In der Realität dürften insgesamt kaum mehr als fünfundvierzig Jahre der uneingeschränkten Regierungsgewalt der Dalai Lamas zusammenkommen. Die Dalai Lamas sechs und neun bis zwölf regierten gar nicht, die letzten vier, weil keiner von ihnen das regierungsfähige Alter erreichte. Der siebte Dalai Lama regierte uneingeschränkt nur drei Jahre und der achte überhaupt nur widerwillig und auch das phasenweise nicht allein. Lediglich der fünfte und der dreizehnte Dalai Lama können eine nennenswerte Regieruagsbeteiligung oder Alleinregierung vorweisen. Zwischen 1750 und 1950 gab es nur achtunddreißig Jahre, in denen kein Regent regierte!«

Jan-Ulrich Sobisch,
Lamakratie - Das Scheitern einer Regierungsform (PDF), S. 182,
Universität Hamburg

Der Fünfte Dalai Lama,
Ngawang Lobsang Gyatso

Der Fünfte Dalai Lama, Ngawang Lobsang Gyatso

?Der fünfte Dalai Lama, der in der tibetischen Geschichte einfach ?Der Gro?e Fünfte? genannt wird, ist bekannt als der Führer, dem es 1642 gelang, Tibet nach einem grausamen Bürgerkrieg zu vereinigen. Die ?ra des fünften Dalai Lama (in etwa von seiner Einsetzung als Herrscher von Tibet bis zum Beginn des 18. Jahrhunderts, als seiner Regierung die Kontrolle über das Land zu entgleiten begann) gilt als pr?gender Zeitabschnitt bei der Herausbildung einer nationalen tibetischen Identit?t - eine Identit?t, die sich im Wesentlichen auf den Dalai Lama, den Potala-Palast der Dalai Lamas und die heiligen Tempel von Lhasa stützt. In dieser Zeit wandelte sich der Dalai Lama von einer Reinkarnation unter vielen, wie sie mit den verschiedenen buddhistischen Schulen assoziiert waren, zum wichtigsten Beschützer seines Landes. So bemerkte 1646 ein Schriftsteller, dass dank der guten Werke des fünften Dalai Lama ganz Tibet jetzt ?unter dem wohlwollenden Schutz eines wei?en Sonnenschirms zentriert? sei; und 1698 konstatierte ein anderer Schriftsteller, die Regierung des Dalai Lama diene dem Wohl Tibets ganz so wie ein Bodhisattva - der heilige Held des Mahayana Buddhismus - dem Wohl der gesamten Menschheit diene.?

Kurtis R. Schaeffer, »Der Fünfte Dalai Lama Ngawang Lobsang Gyatso«, in
DIE DALAI LAMAS: Tibets Reinkarnation des Bodhisattva Avalokite?vara,
ARNOLDSCHE Art Publishers,
Martin Brauen (Hrsg.), 2005, S. 65

Der Fünfte Dalai Lama:
Beurteilungen seiner Herrschaft I

?Gem?? der meisten Quellen war der [5.] Dalai Lama nach den Ma?st?ben seiner Zeit ein recht toleranter und gütiger Herrscher.?

Paul Williams, »Dalai Lama«, in
(Clarke, 2006, S. 136)

?Rückblickend erscheint Lobsang Gyatso, der ?Gro?e Fünfte?, dem Betrachter als überragende, allerdings auch als widersprüchliche Gestalt.?

Karl-Heinz Golzio / Pietro Bandini,
»Die vierzehn Wiedergeburten des Dalai Lama«,
O.W. Barth Verlag, 1997, S. 118

»Einmal an der Macht, zeigte er den anderen Schulen gegenüber beträchtliche Großzügigkeit. […] Ngawang Lobsang Gyatso wird von den Tibetern der ›Große Fünfte‹ genannt, und ohne jeden Zweifel war er ein ungewöhnlich kluger, willensstarker und doch gleichzeitig großmütiger Herrscher.«

Per Kvaerne, »Aufstieg und Untergang einer klösterlichen Tradition«, in:
Berchert, Heinz; Gombrich, Richard (Hrsg.):
»Der Buddhismus. Geschichte und Gegenwart«,
München 2000, S. 320

Der Fünfte Dalai Lama:
Beurteilungen seiner Herrschaft II

?Viele Tibeter gedenken insbesondere des V. Dalai Lama bis heute mit tiefer Ehrfurcht, die nicht allein religi?s, sondern mehr noch patriotisch begründet ist: Durch gro?es diplomatisches Geschick, allerdings auch durch nicht immer skrupul?sen Einsatz machtpolitischer und selbst milit?rischer Mittel gelang es Ngawang Lobzang Gyatso, dem ?Gro?en Fünften?, Tibet nach Jahrhunderten des Niedergangs wieder zu einen und in den Rang einer bedeutenden Regionalmacht zurückzuführen. Als erster Dalai Lama wurde er auch zum weltlichen Herrscher Tibets proklamiert. Unter seiner ?gide errang der Gelugpa-Orden endgültig die Vorherrschaft über die rivalisierenden lamaistischen Schulen, die teilweise durch blutigen Bürgerkrieg und inquisitorische Verfolgung unterworfen oder au?er Landes getrieben wurden.

Jedoch kehrte der Dalai Lama in seiner zweiten Lebenshälfte, nach Festigung seiner Macht und des tibetischen Staates, zu einer Politik der Mäßigung und Toleranz zurück, die seinem Charakter eher entsprach als die drastischen Maßnahmen, durch die er zur Herrschaft gelangte. Denn Ngawang Lobzang Gyatso war nicht nur ein Machtpolitiker und überragender Staatsmann, sondern ebenso ein spiritueller Meister mit ausgeprägter Neigung zu tantrischer Magie und lebhaftem Interesse auch an den Lehren andere lamaistischer Orden. Zeitlebens empfing er, wie die meisten seiner Vorgänger, gebieterische Gesichte, die er gegen Ende seines Lebens in seinen ›Geheimen Visionen‹ niederlegte.«

(Golzio, Bandini 1997: 95)

Der Dreizehnte Dalai Lama,
Thubten Gyatso

Der Dreizehnte Dalai Lama, Thubten Gyatso

?Ein anderer, besonders wichtiger Dalai Lama war der Dreizehnte (1876-1933). Als starker Herrscher versuchte er, im Allgemeinen ohne Erfolg, Tibet zu modernisieren. ?Der gro?e Dreizehnte? nutzte den Vorteil des schwindenden Einflusses China im 1911 beginnenden Kollaps dessen Monarchie, um faktisch der vollst?ndigen nationalen Unabh?ngigkeit Tibets von China Geltung zu verschaffen. Ein Fakt, den die Tibeter von jeher als Tatsache erachtet haben.?

Paul Williams, »Dalai Lama«, in
(Clarke, 2006, S. 137)

?Manche m?gen sich vielleicht fragen, wie die Herrschaft des Dalai Lama im Vergleich mit europ?ischen oder amerikanischen Regierungschefs einzusch?tzen ist. Doch ein solcher Vergleich w?re nicht gerecht, es sei denn, man geht mehrere hundert Jahre in der europ?ischen Geschichte zurück, als Europa sich in demselben Zustand feudaler Herrschaft befand, wie es in Tibet heutzutage der Fall ist. Ganz sicher w?ren die Tibeter nicht glücklich, wenn sie auf dieselbe Art regiert würden wie die Menschen in England; und man kann wahrscheinlich zu Recht behaupten, dass sie im Gro?en und Ganzen glücklicher sind als die V?lker Europas oder Amerikas unter ihren Regierungen. Mit der Zeit werden gro?e Ver?nderungen kommen; aber wenn sie nicht langsam vonstatten gehen und die Menschen nicht bereit sind, sich anzupassen, dann werden sie gro?e Unzufriedenheit verursachen. Unterdessen l?uft die allgemeine Verwaltung Tibets in geordneteren Bahnen als die Verwaltung Chinas; der tibetische Lebensstandard ist h?her als der chinesische oder indische; und der Status der Frauen ist in Tibet besser als in beiden genannten L?ndern.?

Sir Charles Bell, »Der Große Dreizehnte:
Das unbekannte Leben des XIII. Dalai Lama von Tibet«,
Bastei Lübbe, 2005, S. 546

Der Dreizehnte Dalai Lama:
Beurteilungen seiner Herrschaft

?War der Dalai Lama im Gro?en und Ganzen ein guter Herrscher? Dies k?nnen wir mit Sicherheit bejahen, auf der geistlichen ebenso wie auf der weltlichen Seite. Was erstere betrifft, so hatte er die komplizierte Struktur des tibetischen Buddhismus schon als kleiner Junge mit ungeheurem Eifer studiert und eine au?ergew?hnliche Gelehrsamkeit erreicht. Er verlangte eine strengere Befolgung der m?nchischen Regeln, veranlasste die M?nche, ihren Studien weiter nachzugehen, bek?mpfte die Gier, Faulheit und Korruption unter ihnen und verminderte ihren Einfluss auf die Politik. So weit wie m?glich kümmerte er sich um die zahllosen religi?sen Bauwerke. In summa ist ganz sicher festzuhalten, dass er die Spiritualit?t des tibetischen Buddhismus vergr??ert hat.

Auf der weltlichen Seite stärkte er Recht und Gesetz, trat in engere Verbindung mit dem Volk, führte humanere Grundsätze in Verwaltung und Justiz ein und, wie oben bereits gesagt, verringerte die klösterliche Vorherrschaft in weltlichen Angelegenheiten. In der Hoffnung, damit einer chinesischen Invasion vorbeugen zu können, baute er gegen den Widerstand der Klöster eine Armee auf; vor seiner Herrschaft gab es praktisch keine Armee. In Anbetracht der sehr angespannten tibetischen Staatsfinanzen, des intensiven Widerstands der Klöster und anderer Schwierigkeiten hätte er kaum weiter gehen können, als er es tat.

Im Verlauf seiner Regierung beendete der Dalai Lama die chinesische Vorherrschaft in dem großen Teil Tibets, den er beherrschte, indem er chinesische Soldaten und Beamte daraus verbannte. Dieser Teil Tibets wurde zu einem vollkommen unabhängigen Königreich und blieb dies auch während der letzten 20 Jahre seines Lebens.«

Sir Charles Bell in (Bell 2005: 546-47)

Der Vierzehnte Dalai Lama,
Tenzin Gyatso

Der Vierzehnte Dalai Lama, Tenzin Gyatso

?Der jetzige vierzehnte Dalai Lama (Tenzin Gyatso) wurde 1935 geboren. Die Chinesen besetzten Tibet in den frühen 1950er Jahren, der Dalai Lama verlie? Tibet 1959. Er lebt jetzt als Flüchtling in Dharamsala, Nordindien, wo er der Tibetischen Regierung im Exil vorsteht. Als gelehrte und charismatische Pers?nlichkeit, hat er aktiv die Unabh?ngigkeit seines Landes von China vertreten. Durch seine h?ufigen Reisen, Belehrungen und Bücher macht er den Buddhismus bekannt, engagiert sich für den Weltfrieden sowie für die Erforschung von Buddhismus und Wissenschaft. Als Anwalt einer ?universellen Verantwortung und eines guten Herzens?, erhielt er den Nobelpreis im Jahre 1989.?

Paul Williams, »Dalai Lama«, in
(Clarke, 2006, S. 137)

Moralische Legitimation
der Herrschaft Geistlicher

Für Sobisch ist die moralische Legitimation der Herrschaft Geistlicher ?außerordentlich zweifelhaft?. Er konstatiert:

?Es zeigte sich auch in Tibet, da? moralische Integrit?t nicht automatisch mit der Zugeh?rigkeit zu einer Gruppe von Menschen erlangt wird, sondern allein auf pers?nlichen Entscheidungen basiert. Vielleicht sind es ?hnliche überlegungen gewesen, die den derzeitigen, vierzehnten Dalai Lama dazu bewogen haben, mehrmals unmi?verst?ndlich zu erkl?ren, da? er bei einer Rückkehr in ein freies Tibet kein politische Amt mehr übernehmen werde. Dies ist, so meine ich, keine schlechte Nachricht. Denn dieser Dalai Lama hat bewiesen, da? man auch ohne ein international anerkanntes politisches Amt inne zu haben durch ein glaubhaft an ethischen Grunds?tzen ausgerichtetes beharrliches Wirken einen enormen Einfluss in der Welt ausüben kann.?

Jan-Ulrich Sobisch,
Lamakratie - Das Scheitern einer Regierungsform (PDF), S. 190,
Universität Hamburg