FW: [WTNN] World Tibet Network News -- February 2, 2011
Alex Bunjes
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Issue ID: 2011/02/02Compiled by Nima Dorjee
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Contents
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1. The Karmapa story: Right intentions, bad accounting
2. Buddha¹s not smiling
3. Dalai Lama denies his successor could be a Chinese spy
4. Tibetan women's associations says Karmapa allegations wrong
5. Centre investigating the seizures at Karmapa's residence: Himachal CM
6. Himachal to have probe wing to keep tabs on Tibetans
7. Not made in China
8. Dal-roti, Nalanda make me a son of India: Dalai Lama
9. Why Not Indian Tibetans?
10. Dalai Lama to visit Ireland in April
11. NOT THE BUDDHA¹S MIDDLE WAY Jamyang Norbu
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1. The Karmapa story: Right intentions, bad accounting
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Rediff.com[Tuesday, February 01, 2011 08:50]
The young, extremely bright Karmapa should teach his staff proper
accounting ways, advises Claude Arpi
Tibetan exiles hold portraits of the Karmapa Lama during a candlelight
vigil in New Delhi/Reuters
It made headlines for 'news breaking' channels when the Himachal Pradesh
police seized foreign and Indian currency worth Rs 4-5 crore, stuffed in
four large metal boxes, from a room of the Gyuto Monastery, the seat of
Ugyen Trinley Dorje, the seventeenth Karmapa. The monastery is located
near Dharamsala, the seat of the Dalai Lama and his Tibetan
government-in-exile. Shakti Lama, a person working in the monastery, was
arrested following the police raids which came a day after Rs 1 crore in
cash was found in a vehicle intercepted in Una district bordering
Himachal Pradesh (a Dharamsala-based businessman, KP Bhardwaj, has been
arrested in connection with the cash and an alleged land deal with the
Karmapa's Trust).
Soon after the raids, HP Director General of Police DS Manhas declared,
"The police have nothing to say about the institution. We are only
concerned about the illegal cash recovered after the searches."
Because the currency notes seized from the monastery were from nearly 20
countries, including China, the media started speculating, "Is the Dalai
Lama's successor a Chinese agent in India?"
According to some reports, the 26-year-old spiritual head of the Karma
Kagyu sect, had spent large amounts of money last year on the people
affected by the cloudburst in Leh and landslides in Himachal Pradesh.
The media immediately extrapolated that the Karmapa was a Chinese agent
trying to spread China's influence in the Himalayan belt.
One report said that 'Delhi' (who is Delhi?) sees this "as part of a
plan to spread Chinese influence in the Indian Himalayan region much the
same way as Beijing has done in districts along the India-Nepal border
where the Chinese have opened 17 China study centres."
In the meantime, the Karmapa's office issued a statement refuting
allegations about the China link, terming them 'grossly speculative'.
"We would like to categorically state that the allegations being leveled
against the Karmapa and his administration are grossly speculative and
without foundation in the truth. We categorically deny having any link
whatsoever with any arm of the Chinese government," said the statement.
The office of the Karmapa explained that the cash was "offerings
received for charitable purposes from local and international disciples
the world over. Monasteries across the world receive offering from
devotees in various forms. There is nothing surprising, new or irregular
in this."
The cash found in the monastery probably partially comes from
donations/offerings received during the celebrations to mark the 900th
year of the birth of Dusum Khyenpa, the first Karmapa: "Nine hundred
years ago, amidst the snow-capped peaks of eastern Tibet, there was born
a spiritual master whose compassion for beings would shape the future of
Buddhism in Tibet. This great being was the First Karmapa, Dusum
Khyenpa, who instituted the practice of intentionally reincarnating in a
way that disciples could recognise him."
Ugyen Trinley, the successor of Dusum Khyenpa, presided over the two-day
celebration held in Bodh Gaya, attended by thousands of followers from
India, Tibet, China and the West.
The statement added, "Any suggestion that these offerings were to be
used for illegal purposes is libellous. All our dealings across the
world are honest and completely transparent, anything else would be
contrary to the Buddhist principles that we live by."
However, were proper accounting procedures followed? Were the monks
aware of the intricacies of the Foreign Exchange Management Act?
Probably not.
One explanation for this huge amount of cash is that since January 2000,
the Karmapa has been temporarily accommodated on the top floor of the
Gyuto Tantric Monastic University near Dharamsala.
The Tibetan government-in-exile admits that the Gyuto monastery was in
the process of acquiring a piece of land at Sidhabari to build a new
monastery. A Tibetan official told the press: "For this, the Himachal
Pradesh government was also approached to get clearances."
The problem is that it is practically impossible for non-state subjects
of Himachal Pradesh to purchase land in the hilly state. Was the
Karmapa's office planning to use these 'offerings' to get this piece of
land? It is possible.
Penpa Tsering, speaker of the Tibetan parliament-in-exile, told the
press, "I think all this happened mainly because people don't know the
law. It is not like we are doing this because we want to break the law.
Many people send large amounts of money to the Lama as a token of
respect. If anybody is trying to talk of any conspiracy, it is totally
unwarranted".
The speaker of the Tibetan Parliament also said: "there is no basis of
media speculations linking the Karmapa Lama with the Chinese government".
The lack of knowledge in accounting is in itself a serious offence, but
it does not imply that the young Lama is a Chinese agent.
Everyone remembers how the 15-year old Karmapa, in a Bollywood-type
escape, reached Dharamsala in January 2000 after crossing the highest
Himalayan passes in the midst of winter. The Indian government was
initially reluctant to grant him refugee status.
At that time, some believed that he had been 'planted' by the Chinese
government to create confusion over the Sikkim issue (Beijing
'recognised' the state as a part of India only a few years later).
Things became more complicated when a dispute erupted with another
'Karmapa' claiming the throne of Rumtek monastery in Sikkim. The
previous Karmapa, 16th of the lineage, was one of the most revered Lamas
of his generation. A powerful yogi, he impressed all those who
approached him with his profound wisdom and an aura of strength and peace.
When he passed away in 1981, he left his monastery of Rumtek in Sikkim
as well as hundreds of Dharma centres in India and abroad in the hands
of four regents who were to provide spiritual guidance to the Karmapa's
followers, until his 'return'.
When Situ Rinpoche, one of the regents, discovered a letter of
prediction said to have been written by the old Karmapa prophesying his
rebirth in eastern Tibet and giving the time of birth and the name of
his parents, a dispute erupted between Situ and another regent, Shamar
Rinpoche, who did not approve of Ugyen Trinley Dorje's selection.
The bitterness between the Rumtek regents took an ugly turn in 1992-93,
when serious law and order problems occurred on a few occasions and a
petition was filed in the Sikkim high court praying for an injunction to
stop the recognition of the 17th Karmapa. More infighting was reported
in 1994 when Shamar enthroned his own Karmapa, Thaye Dorjee.
In the meantime, after conducting the necessary tests, the Dalai Lama
gave his seal of approval to Ugyen Trinley Dorje. About the same time in
Beijing, the Chinese leadership -- who by then had the boy in their
hands -- also decided to recognise him as the 17th Karmapa. It was the
first time in the history of a Communist regime that a 'reincarnation'
(called 'living Buddhas' by Beijing) was officially recognised.
From the day the Karmapa arrived incognito in Dharamsala in 2000, many
Indian officials have been convinced that he had been 'planted' by the
Chinese intelligence to create some mischief in India, particularly in
Sikkim.
In July 2010, the Karmapa, who was scheduled to attend functions
organised by the Karma Triyana Dharamchakra centre in New York, was
refused permission by Indian authorities to leave the country. Earlier
in 2010, the young Lama had already been denied an exit visa to impart
religious teachings in nine European countries.
At that time, there was a lot of speculation that the Shamar camp had
exercised pressure on Delhi to cancel the visits. Dharma centres are big
business in the West and Shamar is not ready to abandon the lucrative
opportunity for his protege. Many speculate that he did tip off the
police about the cash kept in Dharamsala.
The Karmapa's foreign followers, in their enthusiasm, did not exactly
help in alleviating the suspicions of Indian agencies. A petition
originating from some Dharma centres in the US, circulated in April
2010, was addressed to Congress president Sonia Gandhi.
"We believe the Indian government's actions in this situation are
inequitable and unjustified. The broader issue, which we address, is one
of the Karmapa's basic human rights," stated the petition. It spoke of a
blatant abuse of his freedom for religious expression and requested the
government of India to address the unlawful confinement of the Karmapa.
Fortunately, the office of the Karmapa later rectified the wrong
impression given by these Western disciples.
Another complicating factor is the media (Indian and foreign), which
often tries to project the young Lama as the Dalai Lama's political
successor. The media forgets that the present Dalai Lama has ceaselessly
worked from the early 1960s to introduce democracy in the exiled
community. To have a 'political successor' would negate all these years
of hard work. Would a 'political successor' prevail over an elected
prime minister whose election is due in March? Tibetan democracy would
then become a laughing stock.
During a visit to Rumtek (Sikkim) last year, I asked the caretaker of
the monastery, "Why does the Karmapa have to go through all these
unpleasant problems?"
He philosophically answered: "Don't worry, he will go through them, but
it is a very old, very ancient karma that he has to unknot; these things
take time. It can't be solved in one day."
In the meantime, the young, extremely bright Karmapa, who is deeply
devoted to environmental issues in the Himalayan region, should teach
his staff proper accounting ways. Spiritual pursuit cannot absolve
anybody of more worldly laws.
The police on Sunday questioned the Karmapa and also arrested two more
persons in connection with the seizure of foreign currency worth over Rs
7.5 crore from the offices of a trust backed by him.
The Karmapa denied any Chinese links and said the charges against him
were 'grossly speculative and without foundation'.
A team of state police officers put nearly 50 questions to Karmapa Ogyen
Trinley Dorje at Gyuto Monastery at Sidhbari but he feigned complete
ignorance about the foreign currency and other documents recovered from
there.
The police said they had given him the set of questions pertaining to
the recovery of money and functioning of the monastery. But he
completely dissociated himself with the developments and maintained that
the affairs of the trust were managed by Shakti Lama and Gompu Tshering
and his role was only confined to 'preachings' as a religious head.
The team, led by Additional Superintendent of Police, Una, K G Kapoor,
gave the questionnaire that was in English and he replied through an
interpreter, Inspector General of Police P L Thakur told PTI. Thakur
said investigations were going on and the Karmapa might be questioned
again after more information and inputs were available.
Karmapa denied all allegations and said the money was donated by
devotees, who come from all over the world and belonged to the trust.
Dharamsala-based businessman K P Bhardwaj and Manager of Ambala branch
of the Corporation Bank D K Dhar were arrested on Saturday night
following raids conducted at the residence and hotel of Bharadwaj and
clues provided by him during questioning with regard to the money trail,
the IGP said.
With this, the number of people taken into custody has risen to five.
Backing the Karmapa, the Dalai Lama told reporters in Bengaluru, "He
(Karmapa) is an important Lama" and demanded a thorough probe into the
seizure of foreign currency.
Apparently explaining the huge Chinese currency haul, the Dalai Lama
said, "The Karmapa has many devotees including from China.. Some money
would have naturally being received by him. There has been some
negligence. (It is) better now to have a thorough investigation."
Tibetan exiles weep during a candlelight vigil in support of the Karmapa
Lama in New Delhi Photographs: Parivartan Sharma/Reuters
A statement by the Karmapa's office said, "We categorically deny having
any link whatsoever with any arm of the Chinese government and like to
state that the allegations being levelled against the Karmapa and his
administration are grossly speculative and without foundation in the
truth as everyone who knows the history of our lineage and struggle is
surprised by the allegations."
The replies of Karmapa were identical to the contents of the statement
issued by Karma Chungyalpa, deputy general secretary and spokesperson of
the Karmapa Office. Karma said, "Repressive measures including pressure
put by China on Tibetan spiritual and temporal head, the Dalai Lama,
were the reasons for the Karmapa's escape from Tibet."
He further said, "Monasteries across the world accept offerings from
devotees in various forms and there is nothing surprising, new or
irregular in this. A representative of Dalai Lama's office underlined
this yesterday and the cash in question under the current investigation
by the police is offerings received for charitable purposes from local
and international disciples from many different countries wishing to
support Karmapa's various charitable activities and any suggestion that
these offerings were to be used for illegal purposes is libellous."
Referring to the recovery of Chinese currency, the statement said,
"About the Chinese currency, we can say that his Holiness has a large
following of Tibetans who make donations in Chinese currency. The fact
is that the Karmapa has millions of followers around the world, who hold
him in the highest esteem and reverence. All our dealings across the
world are honest and completely transparent and anything else would be
contrary to the Buddhist principals that we live by."
On the two arrests, the IGP said Bhardwaj had claimed that the Rs one
crore recovered from the vehicle was paid by the Karmapa's trust for
buying buy land near Dharamsala.
He said Bharadwaj had told the police that the bank manager had issued
an 'authorisation letter' that the money was meant for some land deal.
The police arrested two persons -- Ashutosh and Sanjay Dutt-- on January
26 after the alleged recovery of Rs 1 crore. They later nabbed Shakti
Lama, a key functionary of the Karmapa backed trust, who was remanded in
police custody for nine days.
The residence and office of monastery functionary Gompu Tshering were
raided on Saturday and foreign currency in US dollars worth Rs 4 lakh
was recovered. The sleuths of Intelligence Bureau, Enforcement
Directorate and Income Tax Department have also joined the probe.
"The police have so far not reached any conclusion about the source of
the money and all documents including the computer of Karmapa are being
thoroughly scanned," Thakur said, adding that the police had never said
anything about 'Chinese links' of the Karmapa.
Karma said, "His (Karmapa's) very escape and arrival in India exposed
the Chinese misrule in Tibet and confirmed what the world believes --
that the Tibetans and Tibet were under suppression and were not happy.
"When he came to India, his immediate act was to rush to the Dalai Lama
to seek his blessings and to offer his allegiance and loyalty to him and
also give unquestioned support to his struggle for the Tibetan people,"
he said.
"He assured me he has never done anything in any way to undermine the
interest of India, to harm the interest of India. India is his second
home. He is happy here and he looks forward to India becoming a powerful
and prosperous nation. And he has no intention in any way of undermining
the interest of India," the spokesman said.
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2. Buddha¹s not smiling
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Hindustan Times
February 01, 2011
ŒIs the Karmapa a Chinese spy?¹ ŒIs the possible successor to the Dalai
Lama a Chinese mole?¹ ŒIs this another clever ploy of China to take
control of the border regions?¹ The media have gone berserk with
speculations about the Karmapa Lama. Sadly, the coverage has failed to
do any groundwork
research. This episode not only exposes the way the Indian media works
but also jolts the Tibetan faith in Indian democracy and harms India¹s
long-term interests in Tibet.
The police raid found a few crore rupees worth of cash. At most, this
may be a case of financial irregularity or non-transparent dealings by
the managers of the Karmapa¹s monastery for which they should be held
accountable. Raising questions about a person being a spy for another
country is a serious matter. It destroys his or her reputation. The news
stories reflect a witch-hunt and betray the lack of an understanding of
Tibetan life in India.
Ogyen Trinley Dorje is the 17th Karmapa, the oldest lineage in Tibetan
Buddhism and the head of the Karma Kagyu sect. He is one of the rare
lamas recognised by both the Dalai Lama and the Chinese government.
There is nothing conspiratorial about it. Throughout the 1980s and early
1990s, China was more accommodative of Tibet-based religious figures,
consulting and coordinating the choice of reincarnations with the Dalai
Lama and other lamas in exile. This accommodativeness came to an end
with the crisis over the Panchen Lama¹s reincarnation in 1995.
The Karmapa¹s selection after the demise of the 16th Karmapa was not
without its own controversy as there is a rival candidate, Trinley Thaye
Dorje, who had the backing of a senior Karma Kagyu figure, the Shamarpa.
The Shamarpa is reputed to have close connections within the Indian
security establishment and bureaucracy. But most Tibetans have accepted
the Dalai Lama¹s choice. In fact, within China-controlled Tibet,
veneration for the Karmapa is next only to that of the Dalai Lama. Even
within the Gelug (the sect of the Dalai Lama and Panchen Lama)
monasteries in Tibet, one comes across the Karmapa¹s picture and it is
clear that for ordinary Tibetans, the Karmapa¹s proximity to the Dalai
Lama adds to his sacredness.
It is true that the Karmapa has avoided making anti-China political
statements and Beijing has therefore not denounced him. Again, there is
nothing suspicious about this. The Chinese had refused to openly
criticise even the Dalai Lama in 1959 until he made a public statement
after his exile. Beijing does not want to denounce the Karmapa and thus
contribute to the creation of another globally recognised figurehead
around which the Free Tibet movement will mobilise. Moreover, in recent
history, Karmapas have avoided overly political positions since in the
traditional Tibetan State, the Gelug sect was dominant. By focusing
solely on religious affairs, the present 17th Karmapa is following the
footsteps of his previous reincarnation.
It is unfortunate that without appreciating the nuances of sectarian
politics within Tibetan Buddhism and Sino-Tibetan relations, the Indian
media portrayed the Karmapa¹s apolitical stance as suspicious.
Continuing speculation about the Karmapa¹s escape from Tibet in 1999
reminds me of a Japanese conspiracy theory film where the filmmaker
argued that he was Œsent¹ to Sikkim to get control over the ŒBlack Hat¹
kept in Rumtek monastery in Sikkim. Interestingly, this film was given
to me in Beijing!
Decades of repression during the Cultural Revolution has not been able
to shake the belief that Tibetans have in their lamas. The Indian
media¹s onslaught on the Karmapa will only reaffirm Tibetan respect for
the Karmapa. But it will certainly backfire for India as followers of
Tibetan Buddhism in exile, in the border regions, in Tibet and in the
rest of the world, will resent this humiliation of the religious figure.
Had it been the Shahi Imam or Baba Ramdev, would the media have taken
such liberties in going to town with such an unconfirmed story?
Hardline officials in China must be laughing their heads off at the
Indian media circus. They know that this will not only create confusion
in the exiled Tibetan community in India, but will also create a
disenchantment about India among Tibetans inside China. India has let
the Tibetans down on many occasions since the late 1940s when the latter
sought help and support in making their claims for independence
internationally and in 1954 when the Panchsheel agreement was signed
with China over the old Tibetan State. India has provided refuge to more
than 100,000 Tibetan exiles. But we must not forget that the exiled
lamas provide a stability and keep the people in the borderlands
pacified in a manner more effective than the Indian military. Tibetans
are over-generous with their gratitude to their Indian hosts and are
hesitant in reminding India of a small inconvenient truth: until 1951,
the disputed border regions were neither Chinese nor Indian but Tibetan.
In return, the very least Indians could do is not malign Tibetan
religious leaders before they are even proved guilty of their
misdemeanour. Is that too much to ask?
Dibyesh Anand is an associate professor of international relations at
Westminster University, London and the
author of Tibet: A Victim of Geopolitics
The views expressed by the author are personal
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3. Dalai Lama denies his successor could be a Chinese spy
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The Dalai Lama has denied one of his possible successors is a Chinese
spy or is involved in money laundering after Indian police found more
than a million pounds, including Chinese Yuan, in one of his cars.
By Dean Nelson, New Delhi 4:12PM GMT 31 Jan 2011
The Tibetan spiritual leader called for a thorough investigation, but
issued a statement of support saying the allegations against his younger
colleague were false.
Ugyen Trinley Dorje, the 17th Karmapa Lama, has been a figure of
suspicion within India's exiled Tibetan community since he fled Tibet
for Dharamsala at the age of 14, just over 11 years ago.
His selection as head of the Karma Kagyu sect, one of the four main
schools of Tibetan Buddhism, divided the faith's senior monks. Some
backed Trinley Thaye Dorje, a rival nominee, as the true reincarnation
of the Karmapa Lama.
Suspicions have grown since China recognised Mr Dorje's selection as the
Karmapa Lama.
Former Indian intelligence official B Raman said last night the Karmapa
Lama is suspected of being a Chinese agent sent to India to divide the
exile Tibetan community when the Dalai Lama dies.
"He was selected according to Tibetan tradition but the Chinese approved
his selection. They hope he will be able to use him to influence the
selection of the next Dalai Lama. I'm suspicious. I've always suspected
it's a Chinese intelligence operation. They think long-term," he said.
P L Thakur, a senior police official in the state of Himachal Pradesh,
said the investigation began after officers discovered more than £13,000
in cash when one of the Karmapa Lama's cars was stopped at a checkpoint.
"On investigation it was found that the money pertained to Karmapa for a
land deal. Further investigation led to the recovery of money from
monasteries, which included foreign currency."
"The recovery of a huge amount of Chinese currency from the monastery
has to be investigated. The investigations are on," Mr Thakur said.
The Karmapa Lama's supporters say the cash is from donations from
followers, including some from China.
A spokesman for the Dalai Lama however denied his spiritual colleague
has done anything wrong.
"His Holiness, the Dalai Lama, has said thorough investigations must be
carried out into the recovery of money from the monastery. His Holiness,
the Karmapa, is a revered leader and receives donations from across the
world but since he lives in India thorough investigations must be done.
There is no question of money laundering or Chinese connection in the
recovery of money from the monastery," said Thup Ten.
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4. Tibetan women's associations says Karmapa allegations wrong
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TNN, Feb 1, 2011, 11.14pm IST
MYSORE: It all depends on how India will perceive the case. That's how a
Tibetan woman responded to the developments at Dharmasala.
Members of Tibetan NGOs and educated class have expressed their strong
faith in 17th Karmapa, Ugyen Trinley Dorje and claimed the leader is
innocent and it is hard to buy the reports. Their devotion to one of the
top Tibetan leaders will not recede. Its only a speculation and everyone
will come to know the truth soon, they assert adding that they want to
know how India sees this incident.
About Tibtan Spiritual leader Dalai Lamas reaction seeking inquiry into
cash flow, they all endorsed his view.
Tibetan women association former president Dolma Yang Chen reacting to
reports on links between and China and the religious leader, claimed
that it is wrong. We can guarantee that he has no links with China. If
it was so then why would he have escaped to India from China? she
questioned and said it depends on how India will take it.
I have learnt through an organization in Himchal Pradesh that the leader
was closely monitored by Indian government and the trust owned by him
was not allowed to invest money in any banks there. Hence, the leader
was left with no other option rather keeping money in the monastery. But
his involvement in financial matters is mistaken, claims Ngawang
Thapkhe, a teacher.
We don't believe what people say about him and all allegations on the
leader will either dent religious reputation or spoil relationship
between India and Tibet, he states. On Chinese currency found in the
monastery, the teacher avers the Karmapa has followers in China and that
he has received through donations and nothing else. Thapkhe said
investigation only will reveal the truth.
Tsomo, another teacher, says we still trust the leader as he has not
done anything wrong. The money recovered from the monastery was received
from donations. I find that hard to believe that the leader has done
something amiss, she expressed confidence.
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5. Centre investigating the seizures at Karmapa's residence: Himachal CM
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Phayul[Tuesday, February 01, 2011 20:52]
Dharamsala, Feb 1: Himachal Pradesh Chief Minister P K Dhumal Tuesday
said the state government has nothing to do with the issue of seizure of
foreign currency from a transit home of the 17th Karmapa Ugyen Trinley
Dorje, saying the matter was being investigated by the centre.
"As far as the issue (Karmapa) is concerned, people from the Central
Government have come and confiscated the hard disk and other materials.
They will let us know the contents after examining them. We cannot say
anything now," PTI quoted Dhuman as telling reporters on the sidelines
of the "chief ministers' conference on internal security" in New Delhi.
The state chief minister was asked to comment on the issue of foreign
currency being seized from the transit home of the Karmapa Lama.
Police have so far arrested five Indians, including an employee of the
Karmapa administration, in connection with the seizure and raided
several places in the state and Delhi.
During questioning, Karmapa had denied any involvement in the
speculative allegations raised by Indian media.
Media reports said it was the second time the Tibetan spiritual leader
was questioned since the raids began.
Karmapa's office had also maintained that Karmapa had nothing to do with
currency. The office said the money was received by way of offerings and
donations from disciples across the world, including China and Tibet.
Mr Dhumal also reportedly asked the Centre to reimburse the expenses
being incurred by the state government over the security of the exiled
Tibetan leader His Holiness the Dalai Lama and the Karmapa Lama.
"At present only a small part of the expenditure is being reimbursed by
the Ministry of External Affairs in case of the Dalai Lama while the
entire expenditure of the security of Karmapa is being borne by the
state government," he said.
Mr Dhumal also reportedly told the chief ministers' conference on
internal security here that he has asked the prime minister to clarify
whether the Tibetans were 'exiles or our guests'.
"The state government will set up Tibetan Refugee Unit (TR Unit) in
state intelligence department to effectively monitor activities of
27,542 Tibetan refugees living in the state," he said, according to a
statement from Himachal Bhawan.
Dhumal also said the state government will set up Tibetan Refugge Cell
at Dharamshala in consultation with the Ministry of Home Affairs and
Ministry of External Affairs.
The refugee unit would be set up in consultation with the union
ministries of home affairs and external affairs, the official statement
said.
An Enforcement Directorate (ED) team on Tuesday reached the Gyuto
Tantric Monastic University near Dharamsala where Karmapa Ugyen Thinley
Dorje has temporarily been residing since he left Chinese-occupied Tibet
and escaped into India 2000.
Police and revenue officials were questioning the Karmapa Lama, and his
aides about the source of the huge haul of cash receovered from the
monastery.
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6. Himachal to have probe wing to keep tabs on Tibetans
------------------------------------------------------------------------
2011-02-01 20:10:00
New Delhi, Feb 1 (IANS) In the wake of the seizure of unaccounted money
from a monastery of the Karmapa Lama, the Himachal Pradesh government
will set up an investigation wing to keep tabs on the activities of
Tibetan exiles settled across the state, Chief Minister Prem Kumar
Dhumal said Tuesday.
He also told the chief ministers' conference on internal security here
that he has asked the prime minister to clarify whether the Tibetans
were 'exiles or our guests'.
'We will set up a Tibetan refugee unit in the state intelligence
department in Shimla and a refugee cell in Dharamsala to monitor the
activities of the exiles settled in the state,' Dhumal said.
The refugee unit would be set up in consultation with the union
ministries of home affairs and external affairs, an official statement
said.
The chief minister also requested the central government to fully
reimburse the expenditure being incurred on security of the spiritual
leader, the Dalai Lama and the 17th Karmapa Lama, Ogyen Trinley Dorje.
'At present, only a small part of the expenditure is being reimbursed by
the ministry of external affairs in case of the Dalai Lama while the
entire expenditure on security of the Karmapa is being borne by the
state,' he said.
Later talking to reporters, Dhumal said he has already apprised Prime
Minister Manmohan Singh and Home Minister P. Chidambaram about seizure
of unaccounted money from the Karmapa Lama's place of residence in the
Gyuto Tantric University and Monastery near Dharamsala.
'I have asked the prime minister and the home minister to clarify
whether the Tibetans are our guests or refugees,' he said.
He said during the raids on the monastery, the police seized currencies
of 20-25 countries that included large amounts of US dollars, Chinese
Yuan, Hong Kong dollars, Taiwanese and other currencies. 'It's a matter
of concern for the internal security of the state.'
During the raid on the monastery, the investigating agencies last week
recovered unaccounted foreign and Indian currency worth nearly Rs.70
million.
Several central and state government agencies were investigating the
recovery of the money from a trust having the blessings of the Karmapa.
The most baffling part of the total seizure was the 1.1 million Chinese
Yuan (Rs.7 million) and over 600,000 US dollars.
The presence of Chinese Yuan brought to the fore the Karmapa's alleged
links to China. He had arrived mysteriously from his monastery near
Lhasa in Tibet region in January 2000.
The Karmapa has denied any Chinese link and termed the charges against
him as 'grossly speculative and without foundation'.
More than 50 years ago, the Dalai Lama fled into exile and established
his government-in-exile in Dharamsala in Himachal Pradesh. The
government is not recognised by any other country.
A total of 27,542 exiles are in the state, mainly in and around Dharamsala.
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7. Not made in China
------------------------------------------------------------------------
Tithiya Sharma, Hindustan Times
January 30, 2011
He¹s a warrior with a message of peace, a patriot barred from his
homeland, a refugee in a country he was born in and an idealist living
in a world disenchanted by anything without a price tag. If you know of
Tenzin Tsundue, it¹s probably because you watched him steal the visiting
Chinese Prime
Minister¹s media thunder in 2005. Tsundue unfurled a ŒFree Tibet¹ banner
sitting high up on the ledge of a building screaming ³Wen Jiabao, you
cannot silence us².
Yes, you can¹t silence the determined dissenter, but you can restrict
his movements, throw him jail and make an example out of him to frighten
others with lofty ideas of freedom, justice and righteousness.
Some estimates claim that almost a million Tibetans have perished in the
struggle for a free Tibet. The next obvious question isŠ What does this
one man hope to accomplish? With global icons at the helm of affairs,
what can Tsundue really do?
He hopes to keep the ³idea of a free Tibet alive². Reminding the world
that whether living under Chinese rule or in exile, the Tibetan people
are still hoping, waiting and yearning.
In an era of armchair activism where people assume they¹ve done their
bit by wearing t-shirts with clichéd slogans and Œsharing¹ news about
the horrors of war and exploitation in their virtual lives, Tsundue goes
the extra mile.
When he¹s not dangling precariously from towers, Tsundue is writing
poetry about his life and his people¹s struggle. He travels to every
part of India with a Tibetan population- inspiring and binding them
together in a peaceful resistance against ³colonial China².
He¹s also open to spending time in jail- most recently in 2008, after
being arrested by the Chinese border police for attempting to reach
Tibet. Tsundue along with his compatriots wanted to stage a protest
against the Olympics and human rights violations and the political
propaganda that¹s controlling Chinese citizens.
Tsundue says, ³There can be no freedom for Tibet, till the Chinese
people are free. Unless there is democracy and dignity for the Chinese
citizens, there will be none for Tibetans. The only way to deal with a
bully like China is through compassion, empowerment and support of it¹s
people.²
Tsundue was born in a tent besides a road, his mother, along with other
Tibet refugee labourers, were constructing in Himachal Pradesh. His
family was eventually settled in a refugee camp in Tamil Nadu, where he
attended a Tibetan school and eventually went to a local university.
³Even though India has an over cautious stance where it comes to the
Tibet issue, the country has given us a home. It has allowed us to
continue in our way of life, to keep our cultural identity and to me
that is the most valued support², he stresses.
Tsundue¹s brand of activism and his past endeavours require him to
register with the police in Dharamshala each time he plans to travel and
also upon his return. He must carry that Œpermission slip¹ with him at
all times. He feels no resentment and expects no special treatment.
³Everything I endure is nothing new to any refugee anywhere, there is no
room for ego here².
Recounting his darkest hour in a prison cell, fearing being locked away
and forgotten for a lifetime, Tsundue says that something remarkable
happened. ³I realised that there is joy in the simple things in life- a
few moments in the sun outside my cell, a cup of hot water and a steamed
bun for breakfast and the idea of a free Tibet.² Inside that jail cell,
Tsundue had been released. Now, he carries that sense of calm with him
always. He¹s content with a Spartan existence, earning sustenance from
his published work. Almost fearful of getting too comfortable, lest it
distract him from his life¹s mission.
He may have spent his entire life in exile, but Tenzin Tsundue was ŒMade
in Tibet¹.
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8. Dal-roti, Nalanda make me a son of India: Dalai Lama
------------------------------------------------------------------------
TNN, Jan 31, 2011, 03.11am IST
BANGALORE: That it was a Sunday morning did not deter people from
walking into St Joseph's College (autonomous) to listen to the Dalai
Lama, the spiritual leader of the Tibetans. The entire place wore a look
of Tibet. The dais was decorated in the Tibetan style with pictures of
Lhasa andBuddha as the background. It was red and green all over. But
the Dalai Lama said: "I am a son of India."
Continuing on his theme India, he said: "Once a Chinese media person
asked me why I call myself a son of India. I told them my brain is
filled with Nalanda thought (Nalanda is an ancient centre of higher
learning). My body is built with Indian rice, dal and chapathi. I am
proud of it."
When he came on the dais, the students were in for a surprise. Happily
munching biscuits when offered, trying on a conical cap that was
presented to him and teasing some, he was so child-like in his
enthusiasm that he bowled over the gathering.
Clad in his signature maroon robe, he first paid homage to the Buddha's
photo. Then he greeted the crowd in his mother tongue but soon switched
over to English. "That was the formal part and now to the informal one,"
he said.
And the informal speech was peppered with some one-liners. Like when
asked about divorce, he said: "After all, we do not have much experience!"
He elaborated: "We Tibetans learn from Indians. Indians are our gurus
and we are chelas. And history shows we are good chelas." Asked how one
could control anger, he said laughing: "The day before yesterday, I lost
my temper. But my temper is like lightning, it comes and goes. If anger
remains, it turns into hatred. One life is not enough to completely
eliminate anger."
After praising the Christian 'brothers and sisters' for their
significant contribution in the field of education, he said that some
missionaries were engaged in conversion. This, when the management of St
Joseph's College was sharing the dais with him. "Some get converted to
Buddhism too," he said.
"I am straightforward. While praising all this while, I have been
critical too," he added as the crowd burst into laughter.
------------------------------------------------------------------------
9. Why Not Indian Tibetans?
------------------------------------------------------------------------
Phayul [Tuesday, February 01, 2011 10:01]
By Tenpa Dhargyal Gashi
Even before this legal battle was waged and won by one of our own (I
would like to call it a watershed moment), Namgyal Dolkar Lhagyari, I
have had numerous discussions on this very subject with my friends in
Magnuka Tilla and Dharamshala. Most will lament that they couldn¹t
purchase land even though they have been born and raised in Dharamshala
and they find this process of application for RC quite annoying and
stressful, what with the exhausting process we have to put up with, with
lines and dismal service. It is not far-fetched to go to the IC office
and wait for the longest time and then told to come back some other day
leading to frustrating waste of time and having to make special
arrangements. The question about our eligibility for Indian Citizenship
would inevitably arise since we were born in India and the obvious
question of Tibetan Government¹s stand on it. Most seem to be under the
assumption that the Tibetan Exile Government is against that initiative.
Although I am made to understand that the Tibetan Government has no
aversion to Tibetans getting Indian citizenship, the most recent
statement made by Deputy Speaker of Tibetan Parliament Dolma Gyari
seemed to confirm that public sentiment. I am not belittling why Dolma
Gyari made that statement because I do understand where she is coming
from as we receive a lot of foreign aids based on the fact that we are
refugees. And whether we like it or not, most of us have benefited
greatly from those aids in one way or the other. But I have always felt
that we should now think about moving away from the most successful
refugee status to a more acceptable legal status - Citizens of India.
Of course, while those two issues are quite legitimate and important on
their own, we have other issues we need to take into account that I
believe are just as important. The most important factor of course is
the fact that we are stateless and as such we will not enjoy the full
rights of a citizen in India. Aside from facing various difficulties in
even the most mundane issues in our regular lives, there is the
over-arching concern about the precarious nature of the status itself.
If and when will we be denied stay and when will Indian Government
change their policy? Nobody wants to live with the sword of Damocles
hanging over their head. Right now, we are enjoying a lot of sympathy
and international recognition due to the tireless efforts of His
Holiness. What will happen when he is no longer with us and when the
exile community will have to go through a difficult transition with
China breathing down our necks with their own 15th Dalai Lama? Some
people are under the assumption that there is no way the Indian
Government will change their mind and it is just needless worry. Well,
it will be all good and dandy if it played out exactly like that but I
rather we don¹t even play that game if we don¹t have to. Now is the time
to think seriously about such issues.
To add to that, there is also the growing realization and concern we are
getting addicted to foreign aids and there must be a time for us to be
self-sufficient and self-reliant. It would have been quite difficult
before 1000 immigration to US and the subsequent exodus of fellow
Tibetans who went there on family visas, business visas or simply
through marriage or other creative means. We now have very strong
communities on either ends of North America with well over 10,000
Tibetans and quite possibly more than 20,000 Tibetans living abroad if
we are to also count Europe and Australia and other developed countries.
Coupled with Tibetans in India adopting Indian Citizenships and steadily
embracing more opportunities and relying on themselves, I strongly
believe, Tibetan people in the west, whose lives are greatly intertwined
with their brethrens in India, would definitely help out in making our
exile community stronger and self-reliant by taking responsibility and
providing the core funding for most of our exile projects and to keep
our government running. If we could make some sort of fund in the west
akin to the highly successful Tibet Fund project with Tibetans in the
west as core sponsors and if we could built on it regularly through
individual donations yearly, monthly, or through deduction of a
percentage through their pay check (like regular donation to Charity we
do here), it is a dream we can definitely realize. Building on the model
like Tibet Fund, if we also offer accountability, transparency and
yearly update easily accessible on the net of where the donation have
gone to and moreover provide the list of individuals who have donated,
we could go a long way into convincing a lot of people into being
valuable contributing members of our society. There is nothing
spectacular about the idea itself but the issue has always been about
sustainability and the implementation of the idea. Tibetans helping
Tibetans should be the next development phase in exile.
The issue about a citizen¹s right to purchase land in India and enjoy
basic rights and opportunities applicable therein is also very
important. We have lots of properties tied up under somebody else¹s
name, some are government related but most are private based. You can
pretty much ascertain the nightmare it could amount to if anything
should happen between the cup and the lips. Even if gaining Indian
citizenship will help with such basic needs of an individual, it will
relieve a lot of stress from a lot of people¹s back and we wouldn¹t have
to be get dragged into Indian courts by some miscreant who has a bone to
pick with us and may or may not have unsavoury connections with you know
who. One of the reasons why I believe we have been quite successful in
the west, considering the short amount of time we have been here is
because we enjoy the same rights and opportunities as any other person
in that country. If we had remained as another stateless person, as some
us still do, fearing deportation every time a police car whizzes by or
every time there was a road block, and been legally barred from
obtaining employment with equitable pay, benefits and insurance, we
wouldn¹t have come so far. Gaining citizenship in these countries are
actively sought out and duly encouraged and even seen as a positive
achievement in one¹s life. Why can¹t it be the same for those who are
left in India? What is so wrong about them gaining something that will
also provide them with previously unknown benefit, recognition, and
opportunities in India as a de facto citizen? We have had few Tibetans
make use of schedule class opportunities before and that had led them to
great opportunities in the best Universities in India leading to
successful careers which have greatly benefited our community. I am sure
our Tibetan community will definitely get classified as one if the right
buttons are pressed. Even if that is highly hypothetical, we will still
be able to take advantage of various incentives as a citizen and as more
opportunities open up, we would have a more prosperous community less
dependent upon foreign aids and be able to take care of our own people.
And the more Tibetan Indians we have, the better position we will be in
assisting the most vulnerable portion of our community; the new arrivals
from Tibet. They won¹t be so easily bullied in every facet of their
lives because now they will have the full backing of their brothers and
sisters and there will be numerous ways we can assist them on that front.
By our recent estimation provided by Tibetan Exile Government, Tibetan
born between 1950 and 1987, should amount to 35,000 if they can prove
they were born in India. That is one third of our Indian Tibetan
Population. Of course, the final tally will be much higher as these
Indian citizens will have children who will automatically be Indian
citizens themselves and so will their spouses if they didn¹t qualify
before. I am personally thinking upwards of 50,000 Tibetans eligible for
Indian Citizenship but I have no data to back that up and that number
should classified as my personal wishful thinking. Before this watershed
legal boon, Tibetans have been denied on grounds of declaring
citizenship of another country, no matter that they do not recognise
Tibet as a legitimate state anyhow. Now, with this judgment, Tibetans
should and must take this opportunity and pursue their birthright
provided under the Indian Constitution. We now don¹t have to worry about
losing our culture and traditions like before because we are fully
established with our own communities and establishments. The long term
benefits overwhelmingly outweighs the present difficulties. The cake is
there in front of you and all you have to do is open your mouth and bite
it. So, what are you waiting for?
The views expressed in this piece are that of the author and the
publication of the piece on this website does not necessarily reflect
their endorsement by the website.
------------------------------------------------------------------------
10. Dalai Lama to visit Ireland in April
------------------------------------------------------------------------
Irish Times[Tuesday, February 01, 2011 21:27]
The Tibetan spiritual and political leader the Dalai Lama is to make his
third visit to the Republic this April.
The Dalai Lama: "It is up to each of us to make the best use of our time
to help create a happier and fairer world?"
The Nobel Peace Laureate will take part in a series of events for the
social change initiative "Possibilities 2011", which is run by three
Irish-based non-governmental organisations Children in Crossfire, Afri
and SpunOut.ie.
On April 13th, he will deliver a talk on universal responsibility during
the Social Forum at the Citywest Hotel in Dublin which will also be
attended by former president Mary Robinson. The following day, he will
visit the Solas Bhríde Centre in Kildare where he will speak on
spirituality.
He will conclude his visit on the following day at the University of
Limerick, where he will deliver a talk on the power of forgiveness.
Speaking ahead of his visit, the Dalai Lama said he believes individuals
can make a difference in society. ³It is up to each of us to make the
best use of our time to help create a happier and fairer world,² he
said. ³It will be especially important to visit at a time when Ireland
is facing serious turmoil, as is the world as a whole, grappling as it
is with economic upheaval, climate change, and great and growing chasms
between rich and poor.²
The visit of the exiled Tibetan leader comes after a personal invitation
from Children in Crossfire founder, Richard Moore.
The charity was established in 1996 by the Co Derry native, who was just
10 years old when he was blinded by a rubber bullet in 1972. Mr Moore
has since become a leading international advocate for the rights of
children suffering from the injustice of poverty.
The Dalai Lama is patron of Children in Crossfire, which works to
protect and promote the rights of some of the world¹s most vulnerable
children.
TheDalai Lama has made three separate visits to Northern Ireland, in
2000, 2005 and 2007. He paid a one-day visit to the Republic on October
11th, 1973, when he was received at Áras an Uachtaráin by
then-president, the late Erskine Childers.
On a subsequent visit in March, 1991, two years after he was awarded the
Nobel Peace Prize, the Dalai Lama informally met then-president Mary
Robinson, but was not officially received by the Department of Foreign
Affairs.
At the time the Tibet Support Group accused the Government of being
³enslaved² to trading links with China, but the department said the
visit was regarded as a private one.
-----------------------------------------------------------------------
11. NOT THE BUDDHA¹S MIDDLE WAY Jamyang Norbu
------------------------------------------------------------------------
Tuesday, February 01, 2011 09:49]
You might not agree with His Holiness the Dalai Lama¹s decision to give
up the fundamental national goal of Tibetan independence, but you have
to admit that whoever was put in charge of branding and marketing this
policy did a bang-up job.
Just the name ³Middle Way² confers on this ³approach² a deeply spiritual
aura. It makes its proponents seem moderate, sensible and tolerant, and
those opposing it extreme and radical. All this happens reflexively, as
a matter of course, sometimes without even the need for any explanation,
since Tibetans, and indeed, almost all those who have been raised
Buddhist, are conditioned to accept the Middle Way as infallible and
perfect. Naming the policy of surrendering Tibetan sovereignty to
Communist China the ³Middle Way² was a stroke of genius. It was also a
deeply dishonest, perhaps even a sacrilegious act.
When the Buddha spoke of the Middle Way he was describing not his goal
of achieving Enlightenment but the method he had worked out and
ultimately used to achieve that goal. He explained it in the very first
teaching he gave after his Enlightenment. In this teaching ³Setting in
Motion the Wheel of Dharma² Buddha clearly described the Middle Way as a
mid- point between extremities; between the extreme of
self-mortification (which he had tried for six years) and the other
extreme of sensual indulgence (which had been his lifestyle as a prince).
Though His method or ³Way² had changed or evolved over time, we should
note that the Buddha never compromised on his goal of achieving
Enlightenment. That goal was immutable. It could never be changed. The
Middle Way was only a method for attaining it. As mentioned before, the
Buddha did try other means before deciding on the Middle Way. But once
He had decided His commitment was total. Siddharta fixed his resolve on
the goal with an unshakable resolution. A beautiful and dramatic verse
is attributed to him by some early compilers of the sutras. ³Let blood
dry up, let flesh wither away, but I shall not stir from this spot till
Enlightenment be attained.²
Other great Buddhist figures Milarepa immediately comes to mind have
demonstrated such uncompromising and single-minded resolve in the
pursuit of their spiritual goals. The Dalai Lama was as single-minded
about the goal of Tibetan independence when he first arrived in India in
1959. I have offered relevant quotations from His Holiness in previous
writings, but in all his early 10th March statements He is very clear
that Tibetans should never compromise on the goal of freedom and
independence, no matter how long it took and whatever the cost. He was
also convinced that we would succeed. ³Our way may be a long and hard
oneŠ² He said ³Šbut I believe that truth and justice will ultimately
prevail.² The only condition that His Holiness set himself and us was
that the struggle had to be non-violent.
In 1960 His Holiness wrote the ³The Prayer to the Word of Truth²
(dentsig monlam) which is recited daily in Tibetan schools and in the
prayers of most Tibetans. Tibetans also sing it at every 10th March
rally, and in other demonstrations and marches as well. Lonely prisoners
in cramped dark prison cells in Tibet may have sung or recited this
prayer for strength and solace. They would certainly have been reassured
by these two lines:
May the object of my most heartfelt yearning ‹
COMPLETE FREEDOM FOR ALL TIBET be soon realized.*
(Ring ne nying du nag pey dod pey don
Yong dzog bho jong rang wang tsang may pel)
His Holiness was at the time not only inspired by Gandhi¹s philosophy of
non-violence, but also, it appears, by the Mahatma¹s advice on why we
should never compromise on our fundamental beliefs. ³All compromise is
based on give and take² Gandhi said, ³but there can be no give and take
on fundamentals. Any compromise on fundamentals is a surrender. For it
is all give and no take.²
M?dhyamaka, the philosophical system systemitized by Arya Nagarjuna, is
also called the Middle Way. It is a rejection of two extreme views, and
therefore represents the ³middle way² between eternalism‹the view that
something has an objective existence (i.e., its existence does not
depend on external objects)‹and nihilism, or a denial of the existence
of something that actually exists.
Whether we support or oppose the present policy of giving up Tibetan
sovereignty to Communist China, we all have to accept, at least if we
are not irredeemably dishonest or deluded, that it doesn¹t have anything
to do with Buddha¹s Middle Way or Nagarjuna¹s philosophy.
But does this policy have a connection, no matter how tenuous, to any
other traditional Buddhist idea or practice? The only thing that comes
to mind is the popular avadana story of the compassionate prince who
gives away everything: his kingdom, his queen his children, thereby
displaying the virtue of perfect charity. There are quite a few versions
of the story of Prince Visvantara (Skt) or Vessantara (Pali), which is
popular in most Buddhist countries, especially South East Asia where it
is performed theatrically for the public, as it was done in old Tibet.
In the Tibetan version of the story Prince Drimekundan is the son of the
king of Betha, a very wealthy and powerful king. The king possesses a
magical wish granting jewel, which is the source of the kingdom¹s
fabulous wealth and power. From his earliest years the young Prince
Drimekundan had given away his possession to the poor, so much so that
his compassion was a household word. One day a wicked Brahmin, acting
secretly for the king of another kingdom who hated and envied Betha,
asks Drimekundan to give him the magic jewel. Drimekundan gives it to
him, and of course the kingdom of Betha suffers all sorts of disasters
and calamities.
When his father, the old king finds out, Drimekundan is banished into
the wilderness with his wife and two children. During the course of the
journey he gives away his elephants, then his horses and then his
chariot to other Brahmins who ask him for charity. He even gives away
his two children and also his wife, the queen, to various beggars who
accost him on the way. Finally he meets a blind man who asks him for his
eyes which he immediately plucks out and bestows on him. Then after many
other trials the Supreme God Indra (literally the deus ex machina in
this drama) resolves everything in the most miraculous way. Drimekundan
gets back his eyes, his children, his wife and also his kingdom. He even
gets the magic jewel back from the wicked king who, naturally, begs for
forgiveness.
We never put on this play at the Tibetan Institute of Performing Arts
(TIPA) when I was director. In Tibet it was performed by the monks of
the Muru monastery and not by the popularAche Lhamo companies. I was
told that it was not a favorite of opera fans as the dialogue verses
were chanted in a monotonous recitative and not sung in the musically
dramaticnamthar style. A year or so after I was removed from TIPA, the
Private Office off His Holiness informed TIPA that it should perform the
story of Prince Drimekundan. The private Office also arranged for an old
monk of Muru monastery to develop the script for the play and also
direct the performance. Finally, a special performance was arranged for
His Holiness, kashagministers, officials and members of the Tibetan
parliament.
Of course the Drimekundan story must be regarded as a fable or allegory.
All avadana andjataka stories are, in a sense, poetic and dramatic
metaphors used to illustrate Buddha¹s teachings. Many of the stories
predate Buddhism and the period and setting of the Drimekundan legend is
clearly pre-Buddhist and Vedic. We see this not only in the belief
system of the characters and the appearance of the Supreme God Indra,
but also in the extreme acts of charity, self-mortification and
renunciation, which are conspicuous features of certain Hindu religious
practices. In fact a similar legend, Raja Harishchandra, recounted in
the Ramayana and Mahabharata, is very popular in the Hindu world. The
first full-length feature film (silent) ever made in India was Dadasaheb
Phalke¹s Raja Harishchardra (1913).
The historical Buddha though renouncing power, wealth and family-life to
seek Enlightenment, did not give away his kingdom to its enemies. Nor
did he give away his queen and child to passing beggars, nor his eyes to
the blind in the hope of divine intercession and salvation. In point of
fact Buddha absolutely rejected the idea of divine salvation. But what I
think is crucial for all Tibetans to grasp, even appreciate, is that the
Buddha never claimed that his teachings could provide solutions to
political and national problems.
The Drimekundan story may or may not have inspired or influenced the
formulation of the TGIE policy of giving away Tibetan sovereignty to
Communist China. But the underlying assumption in the story that extreme
acts of piety and renunciation, no matter how absurd or
self-destructive, will somehow be divinely rewarded and everything
miraculously set right in the end, is too uncomfortably close to the
imbecilic claims being made right now as to how the ³Middle Way² will
not only resolve the Tibet crisis, but China¹s spiritual problems as well.
‹‹‹‹‹‹‹‹‹‹‹‹‹‹‹‹‹‹‹‹‹‹‹‹‹‹‹‹
* A few years ago some members of the Tibetan community in Switzerland
tried to get these two lines of the ³Prayer For the Word of Truth²
changed to fit with current ³Middle Way² politics. They approached a
Tibetan scholar to make the necessary changes but the scholar was
horrified by the request and sent them away.
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