Die Wahrheit des tibetischen Buddhismus

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Sexuelle Skandale der Lamas und Rinpoches

über die Dalai Lamas

Bevor der Buddhismus in Tibet eingeführt wurde, hatten die Tibetaner "Bön" als Volksglauben gehabt. Bön verehrt Geister, Gespenster und Götter, um ihren Segen zu erhalten. Bön gehört also zu lokalen Volksglauben.

Während der chinesischen Tang Dynastie, führte der tibetische König Songtsän Gampo den Buddhismus in Tibet ein und machte ihn zur Staatsreligion. Der sogenannte "Buddhismus" ist aber tantrischer Buddhismus, der sich in der Spätzeit des indischen Buddhismus ausbreitet. Der tantrische Buddhismus wird auch "linkshändigen Pfad" genannt, weil er die tantrische sexuelle Praxis macht. Um zur tibetischen Kultur zu passen, wird der tantrische Buddhismus mit "Bön" gemischt. Er wird dann noch exzessiver wegen dessen Glaubens an Geister und Gespenster.

Der tantrische Meister Atiśa lehrte die tantrische Sex heimlich. Padmasambhava lehrte sie dann aber offen. Der tibetische Buddhismus weichte nicht nur von buddhistischen Lehren ab, sondern auch von buddhistischer Form. Der tibetische Buddhismus gehört nicht zum Buddhismus und muss "Lamaismus" genannt.

   
                  True Face of the Dalai Lama: Playing around with all women in the world (1) Editorial Note & Preface

What belongs to politics should return to politics,and what belongs to religions should return to religions.

Do not bring politics into the internal affairs of Buddhism,and do not participate in the political affairs under the name of Buddhism either.
 
(The above picture is a couple-body statue. Eventually, the women will have the couple-practice of copulation with lamas like this.) 


Editorial Note


Over the recent decade, the Tibetan Tantric School has continuously emphasized the concept of “love for all”, which is a well-known virtue. However, the “love for all” referred to by the Tibetan Tantric School has a different meaning than the one known by the public. Unaware of its actual meaning, the public and news media can only deduce from the outer appearance that the promotion of “love for all” by the Tibetan Tantric School is a virtuous religious behavior and thus generally admire and support their religious movement.


However, the so-called “love for all” by the Tibetan Tantric School is in fact the evil behavior of having sex with others’ wives or daughters, in the guise of “love for all”. The truth about this “love for all” promoted by the Tibetan Tantric School is the pursuit of tactile happiness extending from the male sexual organ to the whole body during copulation; this practice follows the teaching of the Couple-Practice Tantra, which is the contents of Tranquility and Insight in Tsongkhapa’s book The Great Treatise on the Stages of the Path to Enlightenment. All contents of Tranquility and Insight are about the co-practice of copulation by a male and female couple. Due to the book’s obscure wording, only the lamas can grasp its real meaning, which they do not explain to general believers. They only teach these “Tranquility and Insight” tricks in private to the females they are interested in, with the purpose of seducing them into cultivating the couple-practice of copulation. Tsongkhapa requested the lamas to cultivate the Couple-Practice Tantra every day and, during practice, to extend the tactile bliss from the sexual organ to the whole body for a long time. He requested that they should copulate with women every day in each lifetime and should maintain the whole-body tactile bliss by embracing women for at least sixteen hours a day.
From the above facts, we can conclude that the purpose for the Tibetan Tantric School to extensively promote “love for all” is in fact loving all women in the world. Whenever they find a qualified beautiful woman, they will make every effort to copulate with her so that both parties can obtain the whole-body bliss. This is the truth about “love for all” promoted by the Tibetan Tantra School. However, the Tibetan Tantric School has never disclosed it, but instead, has just been hawking the expression “love for all,” a concept that they fail to explain clearly, so that the public and news media, due to misconception, would wrongly think that it is a religion with love and would thus zealously support it. The public and news media think their behavior is to generally guide the society toward virtuousness and brightness, but in fact they destroy more families of tantric learners.

Since these are facts which the public and news media are unaware of, all those who know the truth should speak up and unveil the truth about the “love for all” promoted by the Tibetan Tantric School to the public. Therefore, we can prevent more females from being hurt continuously (losing their chastity due to having sex with the lamas) as well as the occurrence of family disruptions. For these reasons, we publish this book with the hope that the public can learn the truth about the “love for all” promoted by the Tibetan Tantric School, and thus make this note on January 5, 2010.

     _______________________________________

Preface

The term “love for all” has been heard frequently, and many religious people use it as a slogan. However, what are their real purposes behind the term for “love for all?” We must pay special attention to this question because there have been many defrauding groups from the ancient time till nowadays, without exception in the religious society. We realize that there are many religious sexual assaults disclosed every year, with other countless cases undisclosed yet. Many of those people who frequently say “love for all” disguise themselves in different ways with different outer appearances in front of the public. Among them, the most real case is Tibetan “Buddhism,” or called the tantric Lamaism, led by the Dalai Lama. He says gracefully in The Blessing of the Dalai Lama on 2006—Instructions for Life: “Approach love and cooking with reckless abandon.”
[1] What is the real meaning behind this statement? We will gradually expound the kernel thought behind the “Mahayoga,” which is propagated by this highest dharma-king of Tibetan “Buddhism”—Lamaism.

 
In recent twenty to thirty years, we can see that the tantric Lamaism penetrates Taiwan gradually; the cultivation centers of the tantric practice have been set up very quickly in Taiwan, in the name of “Tibetan Buddhism.” Under the guise of “Buddhism,” they are in fact spreading the doctrine of Lamaism, which originates from the ancient Hindu Tantrism with reproduction worship and cultivates the Couple-Practice Tantra of copulation. Because of Taiwan people’s virtue and the Taiwan Buddhist society’s ignorance of the Tibetan Buddhism’s real contents, the public do not have the capability to identify that the essence of the Lamaistic teachings, doctrines, and practices in fact have nothing to do with the Buddha dharma; the gist of Tibetan “Buddhism” even conflicts with the teachings of the real Buddhism. Due to the ignorance of their real details, Taiwanese people accept the misconception that “Tibetan Buddhism is Buddhism,” wrongly think they are the venerable monks with pure practice, and thus donate huge money to offer these lamas, who diligently cultivate the Couple-Practice Tantra of copulation. Therefore, these lamas and rinpoches, who were exiled to many countries, all choose Taiwan as the best place where they want to come for dharma transmission and empowerment. They all think that Taiwanese people are very rich. Taiwan becomes the biggest financial supporter to help the exiled government of Tibetan Buddhism, which is led by the Dalai Lama. These lamas, who practice the Couple-Practice Tantra, not only take Taiwanese people’s hard earned money away but also have sex with many Taiwanese females, presenting their “love for all”—to cultivate the Couple-Practice Tantra of Mahayoga with all females. We can see many sexual assaults happen over and over again at many tantric cultivation centers in Taiwan. The cases that were reported by the media are in fact very few; most of the sexual assaults were covered up out of consideration for the victims’ reputation.

 
The tantric lamas not only steal the name of Buddhism but also have created social chaos. The major cause of social chaos results from the kernel doctrine of Lamaism—the Dual Operations of Bliss and Emptiness through Mahayoga—which concentrates on the orgasm and keeps a state where no thought arises for a long time. They claim that this is the realization level of the Union of Bliss and Emptiness as well as the Dual Operations of Bliss and Emptiness, which is the highest achievement in Mahayoga. They cheat the Buddhists by saying that this level is the realization of the ultimate Buddhahood, and one is able to further purify the spirit through sexual intercourse (dignifying it with the name of empowerment of Mahayoga). By this way, they attract many of those who are innocent and ignorant of the real contents of the tantric Lamaism. Consequently, many lamas, living-buddhas and rinpoches, in the name of Tibetan “Buddhism,” come to Taiwan to hold the activities like empowerment, prayer or dharma-spreading through the advertising methods of politics, news and media business to cheat Taiwanese females for couple-practice of copulation. Lamaism names these females buddha-mothers and makes them wrongly think they will become a Buddha quickly if they can have the couple-practice of copulation with their living-buddha teachers (gurus). With that kind of claims, some Taiwanese females who have been confused with the illusory title of buddha-mother are willing to cooperate with the lamas on sexual misconduct as well as cheating, and collude with them to cheat more innocent females. The worse case of the lamas’ behavior is using the excuse of enhancing the practice to directly rape the beautiful female followers to satisfy their sexual desires through the Couple-Practice Tantra; they make these females, who want to learn the pure Buddha dharma originally, fall into the endless sufferings but dare not to disclose it at all. The tantric lamas who worship this kind of “love for all” advocated by the Dalai Lama and want to love all women in the whole world are in fact hoping to cultivate the Couple-Practice Tantra with worldwide females. This is the true meaning of the Dalai Lama’s “love for all.” However, the public are defrauded by him and do not know that they should prevent their female family members from harm. In addition to those females who are sexually assaulted, their husbands are even more pitiful; they have been cuckolded secretly, but they still offer lots of money to the lamas. What a pity! Many of them even lose their wives and money at the same time, and can only weep in private, nowhere to accuse the lamas. These events continue to happen everywhere in Taiwan, China, and even the whole world. By this way, Tibetan “Buddhism”—Lamaism—uses the Buddhist appearance, media advertisement, political manipulation, and the slogans of human right to dignify themselves so that they can “have love for all women in the whole world.”

 
Taiwan is a free, democratic and rational society that allows the freedom of speech. Therefore, Lamaism can speak loudly in public to cheat Taiwanese people. Many people do not know that Lamaism, or so-called Tibetan “Buddhism,” is not Buddhism at all and let the lamas, who disguise themselves as the Buddhists and practice the Couple-Practice Tantra, continue to sexually assault our virtuous, ignorant females. The True Enlightenment Education Foundation commits itself to the social education and the guarding of virtuous custom, and aims to spread Buddha Sakyamuni’s Tathagatagarbha dharma as well as to purify the practice for the way to Buddhahood. The Foundation cannot bear to see the lamas, who disguise themselves as the Buddhists, harm people; therefore it appeals to the public with the hope that they can recognize the details of Tibetan “Buddhism”—Lamaism. Due to poor information availability in ancient time, originally Tibetan “Buddhism” practitioners cultivated the Couple-Practice Tantra in secret, and so most of people did not know that the couple-practice of copulation is the essence of Lamaism and the root, consistent doctrine; even the novice tantric practitioners did not know this truth either. However nowadays, with the well-developed information and the teachings of the lamas who visit Taiwan, the real details of the tantric practice are disclosed gradually. In addition, since more and more sex scandals about the lamas are uncovered, many wise people can gather the real evidence and announce it to the public. But until now, lots of people still do not know the truth. As for the Dalai Lama, who is the leader of Tibetan “Buddhism,” he does not blame the lamas for the more and more sexual assaults but rather quietly support them. In fact, it is impossible for him to disagree with them because the Couple-Practice Tantra is the root doctrine of the tantric practice. In the Dalai Lama’s writings, we also find many statements that promote the Couple-Practice Tantra. The kernel doctrine of Tibetan “Buddhism” is the obscene skill of the Couple-Practice Tantra—having a stiff erection without ejaculation for a long time, thus vajra being called, and enjoying sexual happiness for a long time, thus the reward-body buddha being realized. Actually this kind of reward-body buddha is the “embracing-body” buddha and has completely nothing to do with the state of the real reward-body Buddha in Buddhism. Therefore, the Dalai Lama, in his many writings of both English and Chinese, talks about the realization of yoga through copulation and proclaims that the actual realization of Buddhism should be practiced via sex. He teaches and encourages people to practice the Couple-Practice Tantra in public, and lies that the obscene sexual behavior among the teacher and students in turn, which is the lowest level in the desire-realm, is the highest Buddhist practice and realization. With this kind of teachings, of course he does not forbid the lamas to either seduce or rape their female followers. Through the political advertising means, the Dalai Lama dignifies his thoughts with the name of prayer, empowerment, freedom, peace, etc. in order to rationalize the Couple-Practice Tantra of Tibetan “Buddhism.” Essentially their actual behavior is still the obscene sexual intercourse between the lamas and the female followers. Although the Dalai Lama skillfully uses many tricks to cheat the public, the wise and rational people will not be tricked by his lies. Nevertheless, many other people who blindly believe in the outer appearance of the “reincarnated living-buddha” are deceived by his lies. Some Taiwanese Buddhist monastic practitioners who wrongly believe that the Dalai Lama is a great practitioner, with a misconception that the Couple-Practice Tantra is the Buddha dharma too, violate Buddha Sakyamuni’s pure, clean precept of celibacy for monastic persons and have cultivated the Couple-Practice Tantra in secret already. They seriously violate the precept and have committed the sin of hell karma. Such poor people are the victims of the Dalai Lama’s group. Just think about how influential it is: Even the lay Buddhists will not violate the precept of no sexual misconduct, now the monastic practitioners, with the Dalai Lama’s enticement, cannot keep their precept of celibacy and continue to extensively cultivate the Couple-Practice Tantra in secret; with this situation, the moral virtues will completely disappear, and the traditional ethics will no longer exist in Taiwan; inevitably, the same thing will also happen in China. Therefore, every man should prevent his wife from learning the tantric practice lest he will be cuckolded unwittingly, and every self-respecting female should keep far away from the tantric practice so that she can be free from the doubts of her friends and husband for having sex with the lama.

 
From the aspect of Buddhist actual realization, in fact, the Dalai Lama is just an ordinary person who neither eliminates the self-view (not realizing the first-fruition yet) nor gets enlightened (not an enlightened bodhisattva). He deceitfully claimed to be the reincarnation of Bodhisattva Avalokitesvara through the deliberate political manipulation in Tibet and is highly praised and respected by the public now through the gross exaggeration of the western media. But a rational person can think over the following questions: If the Dalai Lama were the real reincarnation of Bodhisattva Avalokitesvara, would Bodhisattva Avalokitesvara teach the disciples to cultivate the Couple-Practice Tantra of copulation so that they can keep the obscene happiness longer everyday? Does the practice allow the copulation of incest between teacher and student, mother and son, or father and daughter? Is that possible that Bodhisattva Avalokitesvara is so unclean like this? Some lamas even have sex with female animals to cultivate the Couple-Practice Tantra. Surprisingly, the Dalai Lama, who claims himself to be the reincarnation or embodiment of Bodhisattva Avalokitesvara, agrees with the lamas’ infamous behavior, and he himself teaches them to do so as well. Is it possible that he is the reincarnation or embodiment of Bodhisattva Avalokitesvara, who is clean, pure, and beyond the desire-realm, form-realm and formless-realm?

 
Some more questions are: Is it possible that Bodhisattva Avalokitesvara, who has great compassion, eats meat and drinks alcohol with his followers in public? Would he teach his followers to offer the five kinds of nectar (feces, urine, brain marrow, menses and semen) and the five kinds of flesh (elephant flesh, horse flesh, human flesh, pork and dog flesh with blood) to the pure, clean, undefiled Buddhas and bodhisattvas?


Those who have sense of reason and the Buddhist knowledge all know: This is by no means the clean, pure state of Bodhisattva Avalokitesvara; Bodhisattva Avalokitesvara never does that kind of thing since it has violated the basic precept of the Buddha dharma and fallen down into the dharma of desire-realm. One can think about it from another aspect: If the Dalai Lama is the true reincarnation of Bodhisattva Avalokitesvara, why is he unable to realize the basic first-fruition of the Liberation-Way? Why is he unable to get enlightened and attain the merits and virtues of seeing the way of the Buddhahood-Way? He does not even have the merits and virtues of seeing the way, not to mention the wisdom of practicing the way, which the bodhisattvas of the various grounds have.

 
Despite the factual evidence presented, the Dalai Lama, who is just an ordinary person, still shamelessly allows his followers to lie to the ignorant public that he is the reincarnation of Bodhisattva Avalokitesvara. In fact, Bodhisattva Avalokitesvara is the True Dharma Enlightenment Tathagata, who became the equal-enlightenment bodhisattva in reverse order; it is impossible for him not to attain the wisdom of realizing the first fruit, and even more impossible for him not to get enlightened. Since getting enlightened means having found the Tathagatagarbha mind, the Dalai Lama denying the existence of Tathagatagarbha reflects the fact that he does not get enlightened yet. Those who do not get enlightened are ignorant of the true reality in the dharma world. Consequently, the greatly exaggerated claims about the Dalai Lama being the reincarnation of Bodhisattva Avalokitesvara are merely the deliberate manipulation through political and religious power to fool people. Only those foolish, superstitious people will believe that the Dalai Lama is the reincarnation of Bodhisattva Avalokitesvara. The fake Buddha dharma that the Lamaistic gurus (teachers) and lamas talk about is only using the Buddhist terms but with the essential contents of practicing the obscene Dual Operations of Bliss and Emptiness of Mahayoga. Essentially, it is the skill of copulation between male and female and has completely nothing to do with the Buddha dharma. However, these lamas cheat the public by using the Buddhist terms and hiding the real contents of tantric practice. The wise Taiwanese people will not accept the lamas’ public lies; only those stupid, superstitious persons will believe them; and only those females who have made love with the lama or those monastic practitioners who have violated the precept of celibacy will continue to support Lamaism.

 
All the wise in Taiwan should refuse the lamas, led by the Dalai Lama, to widely take the huge money of Taiwanese people away, refuse Lamaism to continue defiling the monastic practitioners, who were clean and pure originally, and even refuse the lamas to seduce your wife or daughter for cultivating the Couple-Practice Tantra. The wise Taiwanese men should refuse the lamas to seduce or rape the Taiwanese females and prevent themselves from being cuckolded by the lamas in secret. If you allow your wife to cultivate the tantric practice, sooner or later, it will result in the secret co-practice of the Couple-Practice Tantra of copulation between your wife and the lama because it is the root doctrine of Lamaism. Unfortunately, this is the current situation—the males, whose wives cultivate tantric Lamaism, have been cuckolded. Those Taiwanese men not only let their wives have sex with the lamas or living-buddhas in secret for the Dual Operation of Happiness and Emptiness of Mahayoga but also happily let their wives offer the money, which they earn hard, to the lamas or living-buddhas. These lamas continue to receive the worship and offerings in public, but continue to have sex with the Taiwanese men’s wives for the Couple-Practice Tantra in private. What a pitiful thing!

 
Again, the Dalai Lama took the chance of the typhoon disaster on August 8 and came to Taiwan to earn huge money, under the dignified name of his prayer for Taiwanese people. It seems they want to show their “love for all” to Taiwanese people, but Taiwanese people do not know that the substance of their “love for all” is to have sex with all women and make them get the sexual happiness. It means they want to extensively make love with all Taiwanese females, but they dignify it in the name of cultivating Mahayoga. On the other hand, we should explore the following question: Is it effective that the Dalai Lama pray to the Buddha for blessing? Due to the visits of many lamas, which are assigned by the Dalai Lama, lots of sexual assaults on Taiwanese virtuous females occur under the guise of Buddhism. We cannot just let it happens without any action; we cannot bear that Taiwanese females are defiled by the lamas and lose their chastity. Therefore, we stand out and advocate:

 
The Dalai Lama encourages the cultivation of the Couple-Practice Tantra all the time. Regardless how much effort they use to dignify the tantric practice with the “Buddhist terms,” it has completely nothing to do with the Buddha dharma. The Dalai Lama’s practice attainment is far below that of any local Taiwanese monastic practitioner who cleanly and purely keeps his precept. In addition, the Dalai Lama has seriously violated the Buddha’s clean, pure precept and is the evil person who has committed the gross sin of the Avici Hell; according to the Buddhist precept, he will definitely fall down to the hell after death. The Dalai Lama is the evil one who replaces Buddha Sakyamuni’s dharma with the non-Buddhist dharma and completely destroys the Buddhist true dharma. Since all Buddhas dislike this kind of persons, the prayer of the Dalai Lama, who commits sexual misconduct as well as damages the true dharma, will not be supported by all Buddhas no matter how big the ceremony is or how loud the sounds of Buddhist musical instruments are. Therefore, his prayer is useless!

We not only identify in public that what the Dalai Lama does is damaging the true dharma but also advise him to proclaim in public: to abandon the Couple-Practice Tantra and donate all the income of this ceremony to the suffering Taiwanese people!

This time, while the Dalai Lama visited Taiwan to collect money in the name of prayer for blessings, around four hundred bodhisattvas of the True Enlightenment Education Foundation automatically stood out and went to Kaohsiung to protest against him with the purposes of disclosing the obscene fact of the Couple-Practice Tantra in Tibetan “Buddhism,” extensively protecting the Taiwanese females from being defiled, preventing the Taiwanese males from being cuckolded in secret by the lamas, and educating Taiwanese people to keep far away from the tantric Lamaism as sooner as possible so that they would not be harmed. We summarize the related media reports in this book, identifies the contents of the Couple-Practice Tantra in the later part of the book with evidence, and distributes it freely and continuously so as to educate the public to avoid being cheated. We also appeal to the wise Taiwanese people to do more good things, not supporting the lamas, who seduce or rape the Taiwanese females, so that the lamas will no longer hurt Taiwan in a hidden way. Inviting the foreign lamas or living-buddhas, who disguise themselves as the Buddhist practitioners, is in fact to set a fox to keep one’s geese and make this land, which is clean and pure originally, have obscene evil karma everywhere. It also attracts the ghosts and demons, who disguise themselves as the Buddhas or bodhisattvas, and results in more severe disasters than this one in the future. The wise should refuse the prayers, empowerments, and teachings of the Dalai Lama, who promotes the evil couple-practice of copulation with multiple female followers and does not hold the pure precepts. What we need is the prayer from the true Buddhist dharma-masters with clean, pure precept. With the tantric practice flooding in Taiwan now, those males whose wives are tantric learners will possibly be cuckolded and should have the following questions: Does my wife have sex with the lama? Am I cuckolded by the lama in secret?

 
Lamaism,
with the Couple-Practice Tantra,
is not Buddhism!


- Published by True Enlightenment Education Foundation -

(Aus: http://www.a202.idv.tw/Discuz/redirect.php?tid=14292&goto=lastpost)

 

 


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 anderer 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