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Six principal reasons why the Dalai Lama is not a Buddhist
When a person assumes the role of a religious authority and leader it is incumbent upon him or her to show exemplary behavior. Such a person should understand that they will be seen by many to be a role model, and should know full well that their actions will be emulated. In fact, such a person defines what it means to be a practitioner of that particular belief system. They should also understand that their actions will be scrutinized by others. Therefore, their moral discipline should be flawless or at the very least they should make a strong effort to avoid as much as possible, any negative actions. They should be particularly mindful not to engage in actions that could easily be misconstrued. They should also scrupulously adhere to the doctrine and tenets of their faith. Supposedly such a person would be elevated to such a position precisely because they have all the necessary qualifications. Supposedly they would possess the uncommon attributes, experience, and wisdom to guide and council those seeking to practice that spiritual tradition.
If one takes the time to investigate the actions of the Dalai Lama we find that he lacks all of the above qualities. He has shown again and again to be an extremely poor example of not only what it means to be a qualified spiritual leader, but what it means to be an ordained person. His example if emulated, will lead to the swift destruction of Buddhism in this world. If the leader does not practice the basic teachings of the faith, how can he be considered to be an adherent of that faith?
1) Abandoning Buddhist refuge
To be a Buddhist one must take refuge in the Three Jewels – Buddha, Dharma, and Sangha. Refuge is a practice that is based in developing deep faith, and understands the good qualities of the objects of refuge. A Buddhist believes the Three Jewels to be the supreme objects of refuge, and takes a vow to seek ultimate refuge exclusively in them.
The Dalai Lama chose to ban the spiritual practice of Dorje Shugden. Among the reasons cited for this ban was the advice of the Nechung Oracle. The oracle is a person who ‘channels’ a spirit. Nechung is recognized by everyone including the Dalai Lama to be a worldly being of the spirit realm. The Dalai Lama consistently relies upon oracles and divination to make important religious and political decisions.
In his autobiography, Freedom in Exile, the Dalai Lama writes:
“For hundreds of years now, it has been traditional for the Dalai Lama, and the Government, to consult Nechung during the New Year festivals. In addition, he might well be called upon at other times if either have specific queries. I myself have dealings with him several times a year. This may sound far-fetched to twentieth-century western readers. Even some Tibetans, mostly those who consider themselves ‘progressive’, have misgivings about my continued use of this ancient method of intelligence gathering.”
None of these practices of reliance were taught by Buddha and are in direct contradiction to the refuge vows. Never has the Dalai Lama said that his decision to ban the practice of Dorje Shugden came from the blessings and advice of enlightened beings. His reasons have all been derived from the opinions of ordinary beings. Although he claims two previous Dalai Lamas and other high Lamas as reliable sources for implementing the ban they cannot be considered reliable sources. This is because if they were realized beings they would understand that it is impossible for them or their disciples to be harmed by the practice of Dorje Shugden. Buddha taught that one of the benefits of refuge is protection from harm from others. This is also one of the principal benefits of relying on a qualified Spiritual Guide. If we assume that Dorje Shugden is harmful, how could a sincere Dharma practitioner experience suffering? The fears of these high Lamas and of the Dalai Lamas indicate either they do not have any faith in Buddhadharma, or that they do not put Dharma into practice correctly. Therefore, their opinion is unreliable. The whole practice of relying upon oracles and divination comes from the Bon religion. This is a religion that was widely practiced in Tibet prior to the introduction of Buddhism. How can the Dalai Lama be considered a Buddhist if he practices Bon rituals?
2) Abandoning reliance upon the Spiritual Guide
The root of the spiritual path according to Buddha’s teachings is complete faith and reliance upon one’s Spiritual Guide. This practice has been demonstrated by all the previous accomplished Masters throughout Buddhist history. They all taught such reliance to their disciples, who in turn did the same.
In the traditional prayer practice called Lama Chopa it says:
“The Guru is Buddha,
The Guru is Dharma,
The Guru is also Sangha,
The Guru is the source of all joys”
The meaning is that the Guru is a manifestation of Buddha Shakyamuni. The second line means that he is the embodiment of the realizations of the stages of the path to enlightenment. The third line means that through putting his instructions into practice causes sentient beings to attain supreme results. Therefore, the Guru is the source of all joys.
The fourteenth Dalai Lama has repudiated his Spiritual Guide and the lineage of his Spiritual Guide, stating unequivocally that they were “all wrong” for practicing Dorje Shugden. He has deleted the names of his Spiritual Guide (Trijang Rinpoche) and lineage Gurus from sadhanas, books, and teachings. This action of deleting the names of lineage gurus demonstrates without any doubt that he is not a Buddhist. It is a direct attack on Buddhadharma. Moreover, it has been his wish since 1960 to merge all four schools of Tibetan Buddhism into one. His real intention is to destroy all existing lineages and establish the Dalai Lama(s) as the sole holder(s) of Buddha’s teachings.
3) Abandoning sentient beings
If one were to ask a Buddhist to synthesize the meaning of their faith into a single word, they would most likely say that it is compassion. Specifically, it is universal compassion. Universal compassion is the substantial cause of enlightenment. Needless to say it is possessed by all enlightened beings. On the other hand, the Dalai Lama has clearly demonstrated that he completely lacks compassion. For more than 12 years he has refused to acknowledge the suffering that has been the result of his ban on Dorje Shugden. When confronted with the evidence of violence he dismisses it as “rumors.” Any compassionate leader would at the very least immediately renounce the violence and agree to investigate the matter for themselves.
The fact that he does neither indicates that has broken the basic Bodhisattva vow never to abandon sentient beings. His actions show that he does not consider the suffering he has created to be actual suffering.
No practioner of Dorje Shugden is allowed to attend any of his teachings or other spiritual ceremonies. They are also banned from being employed or holding any position within the Tibetan government in exile, or be considered to hold the status of a person of authentic Tibetan origin. They are not even considered to be a Buddhist practioner. As the leader of the Tibetan government in exile it is he that has personally instituted these additional bans.
Abandoning any sentient being is a cause for all of the good qualities one possesses to degenerate. Sadly, many of the followers of the Dalai Lama have emulated his actions.
The Dalai Lama’s absence of compassion, the very essence of Buddhadharma, shows he is not a practicing Buddhist.
4) Committing one of the five heinous actions
These are: killing one’s father; killing one’s mother; killing a Foe Destroyer; maliciously wounding a Buddha; or causing a schism within the Sangha. It is this last action that the Dalai Lama is guilty of. The Dalai Lama has caused one of greatest divisions in Buddhism since its inception. It has caused the whole of the Buddhist world to choose which side of the issue to follow. It has caused disharmony to erupt within families, communities, traditions, and between lay and ordained people. Even if the Dalai Lama were to suddenly renounced his ban, the wound that has been created between all these groups would persist for a long time.
On July 14th 1995, in Caux Switzerland the Dalai Lama said:
“Everyone who is affiliated with the Tibetan society of the Ganden Phodrang government (Tibetan government), should relinquish ties with Dhogyal. This is necessary since it poses danger to the religious and temporal situation of Tibet. As for foreigners, it makes no difference to us if they walk with their feet up and their head down. We have taught Dharma to them, not they to us…
Until now you have a very good job on this issue. Hereafter also, continue this policy in a clever way. We should do it in such a way to ensure that in future generations not even the name of Dhogyal is remembered.”
Note: Dhogyal is a derogatory term for Dorje Shugden.
The above statement reveals a calculated and malicious plan crafted by the Dalai Lama. Since the time of the 5th Dalai Lama the whole institution of Dalai Lamas has been the source of repeated division, oppression, and violence towards anyone who opposes them. As the leader of Tibetan Buddhists the Dalai Lama should possess both a superior understanding of Buddhadharma and practice of Buddhadharma. From the above statement we can understand that he has deliberately instigated the schism within Buddhism, and therefore is defying Buddha’s teachings. So how can he be considered a Buddhist?
Using perverse logic some have argued that it is those who oppose the Dalai Lama’s ban, that are guilty of committing the heinous action of causing a schism. This is analogous to an arsonist setting fire to a building, and a witness to this action begins yelling to warn others of the danger of the fire. Consequently, the witness is blamed for setting the fire!
5) Linking the survival of Buddhism with the survival of Tibet
The entity that is Tibet, either within China or as a sovereign state is a political construct. The function of politics is to improve samsara (cyclic existence) for oneself or for a group of people. More often than not this ‘improvement’ of samsara comes at the expense of others. China’s invasion of Tibet was illegal, immoral, and completely uncalled for, but this issue has nothing to do with the survival of Dharma. The function of Buddhadharma is to destroy samsara for oneself and others, to permanently escape the unending suffering of ordinary existence. Therefore, politics and Buddhadharma are mutually exclusive from the point of view of their ultimate objectives. It is true that basic political freedoms such as the freedom to practice the religion of your choice are necessary conditions for Dharma to survive. However, these conditions exist in many other countries around the world.
Mandala Magazine, interview with the Dalai Lama (July/Aug. 1995, p.9):
“The freedom of Tibet and the teachings of Buddhism have a strong relationship. They are strongly connected, because if Tibet is able to achieve true and authentic self-government, the Buddhadharma will be able to survive… If this doesn’t turn out to be possible then the teachings won’t survive.”
So why is the Dalai Lama making this ridiculous linkage of the survival of Tibet with the survival of Dharma? There can only be one reason, he is a political leader without a country. He craves the establishment of a geopolitical state from which he can operate, thus endowing himself with even greater control and influence.
Why does he insist on trying to be both a religious leader and a political leader? There can only be one reason, he is intoxicated with maintaining and increasing his power and control over others. His actions are all indicative of a desperate and egotistical ruler. In the final analysis, his mixing politics with Buddhism is a clear contradiction to, and mockery of Buddha’s teachings. Again, how can he be considered to be a Buddhist?
6) Destroying the meaning of Buddhist ordination
The basic motivation for ordination is the mind of renunciation. Renunciation when fully developed is a mind of complete non-attachment. Non-attachment is a wisdom that understands that external objects, (people, places, and things) do not cause our feelings.
It is the delusion of desirous attachment (the belief that certain external phenomena are the cause and source of our pleasant feelings) that binds us tightly to suffering.
In the late 1990’s the Dalai Lama appeared in an advertisement for Apple Computers in its “Think Different” campaign. Explicitly his action is telling us to develop desirous attachment for a computer. This is such an obvious and egregious violation of Buddha’s teachings. Implicitly it shows that it is acceptable for ordained people to prostitute themselves for the sake of consumerism and for the sake of samsara. In 1992 he appeared as a guest editor for the French Vogue fashion magazine. Again, what is the meaning of this action both explicitly and implicitly?
The Dalai Lama has often attended frivolous Hollywood parties and other celebrity driven events. He frequently meets with world leaders to discuss politics. He enjoys a lavish samsaric lifestyle. He always appears at these events wearing the robes of a monk.
These are not the actions of an authentic ordained Buddhist monk or Buddhist leader.
Conclusion
Far from showing the exemplary behavior of a religious leader, the Dalai Lama shows what it means to be a degenerate spiritual practitioner. In reality, his collective actions have the function of destroying Buddhism in this world. Therefore the Dalai Lama is not a Buddhist.
Ron Cook