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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".

   
                  ◆ An Interview with SHC:A Victim of Sexual Abuse whose Courageous Voice Roars

An Interview with SHC:
A Victim of Sexual Abuse whose Courageous Voice Roars

By Cheng Yew Chung

August 31 2012

To many new initiates of True Buddha School, the name SHC or Siew Har Chong would not
ring a bell. However, to those like myself who spent the last twenty to thirty years actively
involved in True Buddha School, we will recall how Madam Chong had filed a lawsuit against
Sheng-yen Lu in the year 2000, accusing Lu for alleged sexual misconduct. The lawsuit
caused a stir and many newspapers reported the story. To avoid being summoned in court,
Sheng-yen Lu escaped by announcing his retreat. When I first read SHC's article posted on
www.shcstory.com, I could sense the truth in her words, but at the back of my mind I
struggled with her so called revelation, always debating whether her story was the whole
truth, half-truth or pure fabrication? It was tough for me to embrace her words.

At that time I found it hard to fathom that Living Buddha Liansheng, Sheng-yen Lu, a True
Buddha to me, would commit such hideous acts of sexual abuse. I naturally felt that Miss
Chong was slandering Lu. Lu also hinted that Madam Chong had secretly accepted money
from other Buddhist organizations with the evil intention of defaming Lu. Like most students
innocent of Lu's true behavior, we were really mad at Miss Chong's allegations.

I have been giving service of propagation through my True Buddha comics and my
translation of Lu's books into English through the years. Yet, a rude awakening came upon
me when a meeting between myself and Lu over one dinner in September 2010 let me see,
first hand, how Lu was not the person he had claimed to be. He was rude, moody, petty, and
angry. Later, when I found out through a trusted friend how Lu's ex-wife, Shimu Lu Lixiang,
had privately disclosed that everything about the sexual allegations was true. Only then I
realized these sexual offenses were not SHC’s fabrication, and actually involved many other
women. It was a big cover up. When I reread Miss Chong's account of her sexual experience
with Lu, and compared it with Lu's recent discourse on Twin Body practice, I instinctively
knew that Miss Chong had once been Lu's consort.

I truly admire Madam Chong's courage to file a lawsuit against Lu, and felt that Lu's escape
from USA in the name of retreat was a cowardly act. Lu was certainly no buddha as he
always claims to be.

I started reading Lu’s books in 1976, took refuge with Lu in the late eighties, and officially
left True Buddha School in August 2011. A year later, in August of 2012, I emailed Madam
Chong and asked if she would grant me an interview. I received a quick reply that she would
be happy to grant me one. Here’s the interview where she shall explain and describe to us in
details what happened between herself and Sheng-yen Lu in the nineties.

Cheng: Madam Chong, I hope this email finds you well. Thank you for granting me this
interview. I hope you don't mind I ask some pointed questions as I want this interview to be
as informative and candid as it can be.

SHC: Thank you for the interview. For the past ten years I have received many letters of
encouragement as well as mockery, but I always speak my mind. It’s really up to you to
believe what you want to believe. I am not asking for anything in return. I only want
everyone to learn the truth about Sheng-yen Lu, and not end up as foolish as me. Maybe
your questions also echo some of the questions in people's minds. Go ahead and ask
anything you wish.


Cheng: Are you residing in USA now?

SHC: Yes. In New York.


Cheng: Don’t mind I ask how old are you now? You said you have children. How many are
there?

SHC: I am fifty-three. I have already revealed so much through my story, revealing my age
is really no issue. I have two sons and one daughter, and they have gotten married. I have six
grandchildren, and soon seven. Thanks for asking.


Cheng: Aren't you afraid that someone may harass or harm you?

SHC: Of course I am afraid. I am afraid of all the strange noises outside my house. At times
I suffer from insomnia.


Cheng: Did anyone attempt to hack into your computer?

SHC: I received emails warning me not to slander their Master Lu, and these people had
attempted to hack into the website to take it down. They also threatened to kill me.


Cheng: How did you survive in USA since 2000?

SHC: My first job in the States was working as a helper in a restaurant in Seattle. I bumped
into some Lu's followers there. I can tell they recognized me, but we said nothing. I was
fearful then. Later, I changed job and worked as a housekeeper with a hotel, and realized
some of my coworkers were also Lu's followers. I was naturally afraid. Later I followed my
boss to work as a home and office cleaner. My husband does not speak English, and
remained unemployed. Later, we enrolled in a short course in patient care [conducted in
Mandarin], and worked as caretakers for Chinese patients. However, there was the constant
fear of bumping into Lu's followers in Seattle, and we decided to move to New York. In New
York, while working as a cashier in a convenient store, I was apprehensive of meeting Lu's
followers. Eventually, I decided to stay home and worked as a nanny for other families, and
have been doing so for the past eleven years. I am taking care of my grandchildren now in
between some nanny jobs.


Cheng: Have you thought of retuning to Malaysia?

SHC: Never cross my mind to return. I don't want to leave USA. I am waiting for another
chance to file a new lawsuit against Lu. I also dare not return to Malaysia, as Lu has the
most followers there. It’s very easy to get rid of a person in Malaysia.


Cheng: When you filed your case against Sheng-yen Lu, he escaped instead. How did you go
through those days?

SHC: I was enrolled into the witness security program, and stayed in a temporary, secure
holding area. I was filled with fear, and suffered great mental stress. My life, everything, was
turned around, and the stress was unbearable… Sheng-yen Lu escaped. The law
enforcement side eventually closed my case. The US attorney suggested that I get my own
lawyer, and so I did. I let my lawyers do their job, and waited. They told me not to do
anything.

Frankly, I didn't know how I could have survived those days. While in the temporary holding,
I found myself in a strange environment with no Chinese, living with all female occupants of
African American and white ethnic groups. Some young, some elderly, and some with
children. My English was poor, and I preferred keeping to myself in a corner. Sometimes,
when there was a group meeting, I would get an interpreter. I was constantly in fear and
worry. My mind was filled with thoughts of my loved ones, intertwined with images of Sheng-
yen Lu bombarding me, constantly reminding me of the hideous truth that hid behind his
smile. My devotion of mind and soul had all vanished. The feeling of betrayal was beyond
description, and cannot be put into words…How could I possibly face my loved ones?


Cheng: How long did you stay in the secret holding area under the witness security program?

SHC: I stayed for several months until Lu’s escape. The law enforcement officials decided
not to press charges against Lu as he was no longer in USA, and thus posed no threat to
me. So they let me leave.


Cheng: Are you saying that Lu actually escaped while you were still under protection?

SHC: Yes.


Cheng: You mentioned in your article that guns were kept in the Ling Shen Ching Tze
Temple. Aren’t you afraid that someone may want to silent you someday?

SHC: It is easy to acquire guns in the States, and completely legal to own one. The late Fang
Qing died because of a gun-shot wound inflicted on her neck, so I was naturally very
cautious.


Cheng: Some have accused you for trying to raise money through your website by playing
the sympathy card. What do you think of this comment?

SHC: No such thing. Never cross my mind to do so. In New York, I once met the chairman
of the Malaysia Association of America (MAA), and he once thought of planning a protest in
the streets of New York against True Buddha School and Sheng-yen Lu, but later felt that
this might cause more trauma to me. My intention of pressing charges against Sheng-yen
Lu was so that Lu can be arrested, so that Lu’s evil side would be exposed. Subsequently,
the chairman suggested that I post my story online, so that everyone can learn about him
just as well. It took me one year to pen my story, ‘True Exposition of True Evil Facts of the
True Buddha School’s Founder Living Buddha Sheng-Yen Lu’.

I worked as a nanny during the day, and had time only at night to write my story. Whenever I
could not sleep, and received more inspiration, I would wake up and continue writing.   Every
sentence bears my tears. Trying to complete a cohesive sentence was challenging for me. I
hope everyone can understand what I wrote.

Subsequently, there was an increase in readership, and they gave me many suggestions,
including the hope that someone can help with the legal fees, so that I can continue to press
charges against Sheng-yen Lu in the future. Taking that advice, I uploaded my legal fee
statement on my website three years ago, but till date no one has come forward to help. But
it really doesn’t matter now. I believe many are aware of the true face of Sheng-yen Lu, and
I hope they would not be as ignorant as me. How foolish I was!


Cheng: As your children grew up, how did they react to this matter?

SHC: My children are aware of the matter, but I am unsure how much they really know. They
never bring it up, like it never happened. Well, I am glad they still love me.


Cheng: What about your husband? How is he coping these days?

SHC: To him it’s been a thorn. He’s still with me, but there are times he will burst out and tell
me how stupid I was, and his words cut like a knife. I had to swallow my pride, and kept to
myself.


Cheng:  When did your husband first learn of your Twin Body practice with Sheng-yen Lu?

SHC: After I decided to file charges against Lu, I called my husband from the States and
informed him.


Cheng: Was he so mad that he wanted to teach Lu a lesson?

SHC: You are asking about his initial reaction? I could not see his facial reaction over the
phone. I was afraid and shameful at that time. I wasn’t sure how I related the story to him,
but his voice seemed frozen, and he chided me for not informing him earlier of such grave
matter. The rest I couldn’t recall. All I knew was he was really mad, but he said nothing of
teaching Lu a lesson.


Cheng: How did your husband cope with the reality of the matter? You wrote that Sheng-yen
Lu told him in his face about your bad conduct.

SHC: When my husband arrived in the States, he kept to himself for a long time. It was
fortunate that the secretary of my lawyer was with him throughout the ordeal, and it was she
who brought my husband to meet Sheng-yen Lu at the Rainbow Villa in Seattle. I was
unaware of their meeting, until my husband returned and handed me a letter Lu passed to
him. He only said this to me, ‘Why?’

I could not face him. I was ashamed of myself. I didn’t know how he coped with all the things
that were happening around us, but it was only later that I found out through conversation
with the lawyer’s secretary and also my husband that my husband said nothing throughout
his meeting with Sheng-yen Lu, while Lu handed him a letter I wrote, whose content shocked
my husband. Sheng-yen Lu had the cheek to lie to my husband, telling him what sort of a
bitch I was. Lu’s words stabbed my husband’s heart, yet he was too tired to say anything
despite his anger.  He knew instinctively this Sheng-yen Lu was really a bad ass.

Cheng: May I ask what was the letter about?

SHC: I wrote several letters to Lu. The one mentioned was a letter of gratitude that Sheng-
yen Lu requested from me when I was preparing to return to Malaysia. The content of the
letter included some words of gratitude and some sentences describing our relationship,
which was subsequently blacked out.

I remembered once during a consultation, Sheng-yen Lu told me I was his wife in a previous
lifetime, and wanted me to be his wife in our future lives. He wanted me to pen this
commitment in a letter, and instructed me to pass the letter to him during mealtime. When
Sheng-yen Lu walked out of the library [canteen is inside the library building], I handed him
the letter, and this was witnessed by many. That was my first letter. No wonder Lu boasted
he received many love letters from women, as he had secured them through his Casanova
ways, and used these letters as his defense. Lu is really despicable!


***Frankly, I really admire the fact that Madam Chong has a husband who loves her so
deeply, as I can’t imagine the mental stress he had to endure. Madam Chong had written
about the things told to her husband by Lu, and how the facts were twisted. I wonder if any
man could have remained by her side after all these. Madam Chong is fortunate to have a
husband who stood by her.***


Cheng:  Can you ever let go of the hurt that Lu inflicted upon you?

SHC: I don’t know. It’s just that I don’t cry as often now. Yet, I can’t help it when I reply you
today. I do dream of Lu sometimes, but I would say nothing to him in the dreams, and he
would also avoid me. I would keep a safe distance between Lu and myself even in my dreams.


Cheng:  Many people don’t buy your story. First, they don’t know about you, and they
suspect your motive in doing all these. Some even bought into the idea planted by Lu
insinuating that you are a devil in disguise to create chaos in his teachings.

SHC: I have already spoken and written about my true account, and all I hope is that no one
end up as superstitious and foolish as me, for the price is a lifetime of regret! There is
nothing I can do about what people choose to believe.


Cheng: Lu insinuated that you have accepted money from other religious groups to cause
damage to him, and claimed to be the victim instead. What is your view regarding this?

SHC: He can say what he likes. I can’t do a thing about what he wants to say. He answers to
his karma. I am very clear what kind of an animal he is, so what is all the talk about
compassion and Buddhahood?


Cheng: Do you think Lu’s successor, second patriarch Master Lian-ning has got something
on Lu?

SHC: Maybe! Everyone who wants to meet Lu for consultation, and practically all letters to
Lu must be vetted and arranged by Lian-ning, including the decision to close the door to the
consultation room. So Lian-ning certainly knows many things about Lu.


Cheng: What kind of a person is he?

SHC: He is addicted to power, and often reprimands the monks and nuns in the temple.
Perhaps this display of authority is necessary since he is the supervisor of the temple, but I
am aware that no one likes him in the temple, and most would keep a distance from him.


Cheng:  I heard Lu has a disciple called Lotus Bao Er who had cheated many of their money.
Sheng-yen Lu trusted this person. What’s your view regarding this?

SHC: This proves to me that Sheng-yen Lu has no supernatural powers as he so claims. The
first photo posted on this webpage(
http://www.shcstory.com/photos.html)  is Bao Er, who
was spotted wearing shorts. She always wore shorts when she came to the temple. I have
never seen her involved in any practice sessions, yet she was given the title of a senior
instructor by Lu. It caused a stir, and many found it hard to accept.


Cheng: You said that you had contracted herpes simplex virus through Sheng-yen Lu.
Someone wrote online why didn’t you sue Lu using your herpes medical report. Basically,
they are suspicious of your motive. What is your view regarding this comment?

SHC: It never occurs to me that you can actually file a lawsuit with a herpes report. I had
uploaded the report online to let everyone know that Sheng-yen Lu has herpes as well, and if
he goes for herpes test, he would carry the same virus as I have, because I got it from him.
My apologies. I speak my mind, and if there is anything unclear you can always ask.

......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