Pratimoksa Sutra Are you makers of schisms :
Devadata is that you again ????
Kalsang Gyatsho ki
http://www.cesnur.org/testi/fr99/gkg2.htmand
Shamar likpa:
http://www.karmapa-issue.org/politics/hhshamarpa_hhdalailama.htm
11) If there are comrades of one such as was spoken of in the
previous rule and these comrades side with and follow the
schism-minded one, saying to others: "Venerable Ones, do not speak
of this one, neither good nor bad, for this one speaks according to
the Dharma and Vinaya; this one speaks knowledgeably and what
pleases this one pleases us also," then these comrades should be
spoken to thus: "Venerable Ones, do not speak this way.
The maker of schisms does not speak according to the Dharma or
Vinaya.
Do not say such a one speaks knowingly; likewise do not take
delight in this division of the Sangha. Instead, among us should be
harmony and the desire to see harmony, peace without disorder,
learning from one Master, being like milk and water, illuminating
the Buddha's Dharma." If they then abandon that course, that is
good. But if they do not give up that course, let them be
questioned and admonished by others-once, twice, even three times;
if even at the third time such ones abandon that course, that is
good. Should they, having been spoken to in this way three times,
not abandon that course, let such ones be suspended.
Tibetan sutra :liberation in the palm of your hand talk about one
Kadampa Yeshe Saelshe who is still in the hell realms :we can also
refer to the story of Supushpa Chandra.
Are you teachings perverted dharma :
Both the Nirvana and Pitaka Sutra state that "Faith without wisdom
leads one to become more ignorant and wisdom without faith leads
one to a perverted view. "If we rely on faith only and do not
cultivate understanding and wisdom we will be unable to comprehend
the Triple Gem and the methods that we are learning. In that case,
the real benefits of the Dharma would be beyond us. For those who
practise in this manner, in their minds, they believe Buddhism is
no different to the worship of ghosts or Gods. It is just an
ignorant faith-superstition. This kind of attitude is in fact very
commonly found in the circles of Chinese Buddhists nowadays.
It is more dangerous for one to have wisdom without faith. The
Nagarjuna Bodhisattva said that, "If we try to attain emptiness
without the foundation of faith and precepts, such a concept of
emptiness will be a perverted one." This perverted view of
emptiness rejects the Truth of the Law of Cause and Effect. Such
a mistake is made due to self-approbation and the lack of pure
faith in the merits of the Triple Gem. The foolishness of
superstition is less than the foolishness of perverted views.
Perverted view may lead one to Hell. Thus, it can be seen that
faith and wisdom must be practised together, neither should be
neglected.
Are you also ignorant of cause and effect sutra :
The Buddha Speaks of The Karma Sutra
* Cause And Effect *
Once upon a gathering at Lin-Shan Assembly, where 1,250 followers
attended, Ananda, one of the chief disciples, after circling thrice
with folded hands around Sakyamuni Buddha, bowing in respect,
humbly asked : "In the present dark age, where the majority of our
people are indulgent in unrighteousness, disrespectful to the
Buddha's teaching, unfilial to their parents, immoral, miserable
and sordid, among them some are deaf, some blind, some mute, some
idiotic, some handicapped in other aspects, the most people inured
to killing... ...how could we understand the cryptic and
fundamental principle or what consequences each individual is to
suffer eventually for his deeds, My Lord, would you kindly explain
there to us ?"
Sakyamuni Buddha told Ananda and the rest of the disciples to
listen carefully : I will now expound the law of Karma. Because of
Karmic effects inherited from previous lives, some people are poor,
some rich, and some miserable. There are four rules inseparable in
obtaining happiness and prosperity for your next life.
They are : to be filial to parents; to be respectful to Buddha's
teaching, and to Buddhist monks; to abstain from killing and set
free sentient beings ; and to abstain from eating meat and be
charitable.
Then the Buddha proceeded on the Karma Sutra :"Destiny is the
aggregate Karmic effects from past life. Past Karma determined your
present destiny. Present Karma's are to mould your next life. Learn
the law of Karma expounded as follows. For Karma's are
consequential and my words truthful."
Having spoken the sutra to Ananda and the other followers, Buddha
added: "They are innumerable examples of the Karmic law. But l have
only mentioned them generally."
Then Ananda said :" Until the end of the present dark age most
human beings wound have, though successive live, accumulated
countless misdeeds because of their ignorance of the karmic
conse-quences. But thanks to our Load and the sutra he has so
kindly given us, whoever writes and reads, prints and distributes
this sutra, upon venerating the Buddha, will be blessed with
eternal happiness and be able Amitabha Buddha, Avalokiteshvara
Bodhisattva and all other Buddhas in the heavenly realm."
*Whatever you do will come back to you.
*Dress-up neatly and pay respect to the Buddha.
*To protect the Tathagata Monastery is to protect yourself.
*For building Buddha's image is moulding yourself.
The Buddha Says :
To understand your previous-life,
Look at what you have in you present-life.
To have a preview of your next-life,
Examine your daily act in this life.
*Past Karma's determined your present destiny.
*Present Karma's will mould you next-life.
Are you also ignorant of Not respecting ones teacher/Guru Master
:
Statement Of His Eminence The Gaden Tri Rinpoche (Head Of Gelukpa
Sect) Regarding The Worship Of Gods And Protectors
As stated by His Holiness the Dalai Lama in his recent speeches
regarding the worship of gods and protectors, the six major
monasteries summoned gatherings at every level - monastic assembly,
monastic administrators, monastic sections, individual monks -
wherever deemed necessary. Signatures and finger prints of every
individual monk supporting the ban on worshipping such dubious
deities by any individuals or groups had been submitted. I myself
attended these meetings and made essential clarifications on merits
and demerits of such worship. Consequently, I had a deep
satisfactory feeling that this controversial issue was finally
solved, creating a peaceful atmosphere "as stainless as the sky and
as pure as the earth." But unfortunately a handful of monks from
certain monasteries committing "the downfall of negligence (breach
of an ordained monk for neglecting the correction of their faults)"
created more imbroglio and crisis in our community by sticking
misleading information and distributing pamphlets without any sense
of loss over their time, energy and money.
This polemic is not similar to the communal conflicts between the
Hindus and the Muslims. This is an inter-sectarian theological
strife caused by misunderstandings, which certainly can be solved
through clarifications and correcting the things by reminding their
misunderstandings and the faux pas. Thus, everyone must strive in
understanding the truth by which we can gradually solve this issue.
By just stating the practise of its worship by the earlier great
lamas and vying for the right to faith and belief does not
validates the stand. As the great Lamas of the past visualised the
union of the mind of peaceful and the wrathful deities, it appears
to them in a pure form. It is completely different from the worship
by an ordinary person like us whose mind is filled with continuous
flow of deluded emotions.
Contemptuously grave is the act of alleging rift between His
Holiness and the great masters of the past with reference to this
worship. This demeans act of presuming ones lama as an ordinary
person and misconceiving over-estimating and under-estimating the
realities is a heinous act, committed out of ones
delusion-ignorance. Thus, it is advisable to be
conscientious.
If it (shugden) were a real protector, it should protect the
people. There may not be any protector such as this, which needs to
be protected by the people. Is it proper to disturb the peace and
harmony by causing conflicts, unleashing terror and shooting
demeans words in order to please the Dharma protector? Does this
fulfils the wishes of our great masters? Try to analyse and
contemplate on the teachings that had been taught in the Lamrim
(stages of path), Lojong (training of mind) and other scriptural
texts. Does devoting time in framing detrimental plots and
committing degrading act, which seems no different from the act of
attacking monasteries wielding swords and spears and draining the
holy robes of the Buddha with blood, fulfil the wishes of our great
masters?
The Mahayana teachings advocates altruistic attitude of sacrificing
few for the sake of many. Thus why is it not possible for one, who
acclaims oneself to be a Mahayana, to stop worshipping these
dubious gods and deities for the sake and benefit of the Tibetans
in whole and for the well-being of His Holiness the Dalai Lama. In
the Vinaya (Buddhist code of discipline), it is held that since a
controversial issue is settled by picking the mandatory twig by
"accepting the voice of many by the few" the resolution should be
accepted by all. As it has been supported by ninety five percent it
would be wise and advisable for the rest five percent to stop
worshipping the deity keeping in mind that there exists provisions
such as the four Severe Punishments (Nan tur bzhi), the seven
Expulsions (Gnas dbyung bdun) and the four Convictions (Grangs
gzhug bzhi) in the Vinaya (Code of Discipline).
If we abide and adhere to the vows and teachings and is able to
protect, preserve and flourish the teachings, we need not feel
doubtful and confused when we have countless deities as numerous as
the stars in the boundless sky. And it is quite possible that a
fake deity may appear to us caused by our ignorance and
contaminated actions. As Horton Chenmo's (Hor ston chen mo) Mind
Training Like the rays of Sun (Blo sbyong nyi ma`i od zer)
States:
At this period, when this realm of existence is filled with beings
whose actions of body, speech and mind are engaged in harming
others, the Dharma protectors, the gods and the Nagas have left for
other universe to protect the teachings and the four categories of
Buddha's disciples. And on the other hand, the power and the spells
of the devilish non-humans, who en kindle the the evils, increase
and become powerful. They, assuming the form of religious
practitioners, causes every calamities and sufferings in this world
and causes various obstacles to the Dharma practitioner.
There are many gods and Nagas assuming the form of the powerful
ones and granting boons. What certainty is there in god whose
appearances are ever changing, obstacles befell on persons who had
the vision of evil spirit in the form of white Manjushri. In the
past, Tendar, a slain Mongolian abbot of Sera Je monastery, too is
said to have had the vision of an image similar to that of Je
Tsongkapa, but had to undergo many obstacles. And, in our ritual
texts, it had been said that there are many demons and spirits who
assumes the form of a deceased and inflict sufferings to their
surviving relatives. And many fire sacrificial rites are meant to
banish and ward off these outer evil forces. Even amongst the
retinue of the great protector, Vaishravana, there hides many
terrifying demons. And, as for the fifteen directional protectors,
there are `the fifteen evil protectors' that are to be subdued
through Phurba rituals and the `fifteen godly protectors.' And as
for the sixty two Chakrasamvaras with reference to the subduables
and the subdue-rs, it is held that there are sixty two evils that
are to be subdued. And if the practitioner does not abide by the
vows and if he were not free from desire and attachment, the power
of the evil deities would increase and would cause more harm than
good.If we worship or invoke gods and protectors with a mind
focusing on the nine apprehensions of conceit as the centre of our
meditation and practise, then it is said that the god and
protectors, if good and real would never fulfil your wishes but
would be as dangerous as holding a burning thunderbolt in your
hand. His Holiness clearly quoted from the life story of Changkya
Rolpai Dorjee, the banishment of Dolgyal from the Gaden area by the
great throne-holder Ngawang Chokdhen out of his innately pure mind
which is free from any misconception. And, the life story of
Jamyang Khyentse Wangpo written by Dho Drupchen relates:
While Khyentse Wangpo was imparting Tantric teachings (rgyud brtag
pa gnyis pa) at Derge Lhundrup, Shugden approached to listen to the
teachings saying, "As your explanations are good and the teaching
are elegant, I felt desirous in listening to it." Thus not only
humans, but even the ferocious non-human too swarm around the
nectar of his teachings.
When such great Rimey Lamas (non-sectarian lama) forbids the
worship, it must be known that it is undoubtedly true that these
arises out of our own misconception. What certainty there is in
such misconceived appearances? Once when Arhat Upgupta was giving
teachings, an evil spirit tried to interrupt him but found him
invincible. Upgupta then said, "I had never seen the Buddha. Thus,
evil one, assume the form of the Buddha." The demon instantaneously
assumed the form of the Buddha. Out of deep reverence, when the
great Arhat was about to prostrate, it is said that the demon
unable to bear the sight changed himself into his real form. And in
Khedrup Rinpoche's text `The Great Explanation of Kalachakra (Dus'
khor tik chen)' states that the devil Garab Wangchuk tried to
interrupt Galo in his practise by assuming different forms and
protecting him and at times approaching him for teachings. But Gaol
sought the initiation of Shemar, and therefore, turned
invulnerable. Thus, there are numerous other analogies proving
fallible nature of these spirits and demons, who assume godly
images and fulfil some trivial wishes.
And at times, worshipping of gods even if it be real, had to be
stopped. During the 21 days Monlam festival in Lhasa, performing
invocations and trance rituals of deity Karmasha of Lhasa was
prohibited. It is held that Chushur Tenpa Tsering, a cruel
chieftain, died and was born as an evil spirit in the locality of
Samye Pekar. This evil spirit dropped poison in the utensil meant
for the monk assembly at the Monlam festival. But the Dharma
protector Nechung perforated a hole from beneath the utensil with
cloth- spear by which the afternoon tea could not be served. If
candidly expressed, Karmasha was held guilty as the accusation and
allegement fell on him. During the commencement of the Monlam
congregation, the disciplinarian of Drepung monastery sternly
declared his warning in the Karmasha invocation hall:
"No one shall, during the 21 days Monlam festival, burn even an
iota of incense as diminutive as the breath of a guinea pig nor
shall one offer Torma as small as the tiny thump. No musical
instrument shall be played. How can Chushar Tenpa Tsering, a man
who had entered the heart of evil-spirit, be the minister Jatri
Chanchik (Karmasha)?"
Thus, there is no certainty in the appearances caused by our Karmas
as the saying goes:
A single object conceived with disparate mind Is held to be a
non-established existence
When one is attached to the doctrines, it is no different for
getting attached to wealth and riches. It is stated in
Abhidharmakosa (Mngon pa mdzod) as:
Pride, arrogance and haughtiness Are out of attachment to ones
attributes [Thus,] such mind are fully obscured.
And, the great Je Tsongkapa had stated:
It had been said that if one does not meditate analytically on the
tenets with an unbiased analytical mind, by abandoning
discrimination out of attachment towards oneself and aversion
towards other, one would forever be tightly bound in this cyclic
existence. Thus, we must understand that this statement is a unique
teaching given to us out of great compassion.
Thus, our disputes and arguments are out of attachment and if
keenly examined with an unbiased mind, we would come to know that
there is not a single good thing that is in conformity with the
Dharma.
Whatever may it be, god or evil spirit, there is no restriction in
worshipping it. One had not understood the basic definition of the
universally acclaimed `Right to faith and belief.' A short
definition of it can undo the knots and clarify the
misunderstanding of this principle. An individual has complete
freedom whether to have faith in a particular religion or not.
Again, an individual has complete freedom whether to have belief in
a particular religion or not. Thus, according to this principle, no
one can be forced into particular religious system. This itself
becomes an answer to their allegement.
We most probably say, " we have solemn faith and belief in our
religion." Whatever religion may it be, no difference of
accessibility and restrictions had been made. Everyone is
guaranteed with the right to faith and belief. One may insists, "I
have complete right to faith and belief and no one can restrict me
from worshipping any gods and protectors." But, if citizens
feigning right to faith and belief, violates the constitutional
laws of his country in such manner, it would cause an unruly state
"where people violates the law and horse shakes off its saddle."
And to them, it might also be appropriate for a Buddhist to
practise the religion of the Hindu and the Muslim. If one enters
Buddhism but practises in an overtly opposite manner to the
Buddhist principles and tenets, then one violates the principal
hallmark of Buddhism and feigning right to faith and belief does
not help. Hence it is said, "When in Yala Shampo, worship god Yala
Shampo" and "When one drinks the water of the land, so must one
adhere to the laws of the land". Thus when one seeks refuge in the
Buddha, one does not seek refuge in other gods; when one seeks
refuge in the teachings of the Buddha, one should not commit ill
deeds: and when one seeks refuge in the Buddha's community, one
does not befriend a person with wrong and distorted views. Thus,
the enforcement of this right to faith and belief encompasses only
to a certain limited spheres.
If right to faith and belief had not been limited monastic rules
might have not been possible. In Tibet, law of the monastery
proclaims that postulant monks shall seek admission only in their
respective monastic sections. Law again states that the great Lamas
and Tulkus through their numerous incarnations shall not change
their monastic sections or monasteries, but had to stick to a
particular monastic section. Many cases caused by such
misunderstandings had been reported. Here too, some monastic
sections had been filing such cases. Thus, with a clear
understanding of this right to faith and belief, we should strive
to settle such cases and must prevent such false cases to
rise.
The act of pronouncing ones strong faith in worldly gods is no
different from publicising your faults and downfall in your
adherente to "the advice or refuge-seeking." Moreover, there is
none amongst us who had not received teachings from His Holiness.
Likewise every of us had received many Tantric initiation,
instructions and transmissions. Thus, disfiguring and demeaning
ones Vajra Guru would cause results so inconceivably grave and
unbearable. And it is sarcastic on finding a person, who upholding
the laws of cause and effect not having even the slightest regrets
and doubts over blindly committing a grave blunder and also
drowning everyone in it. It would be wise to contemplate and
practise in cultivating reverence to ones master as had been taught
in Dorjee Chang's Lamrim (stages of path). The root text of
Guhyasamaja Root Tantra (Gsang `dus rtsa rgyud) states:
If sentient beings commits an action
As grave as the heinous crimes
He [still] can attain the superior Vajra Vehicle
But who from within disregards his master
Shall never attain, even if exerted.
And also in the tantra of Vajrapani Initiation (Lag na rdo rje
dbang bskur ba`i rgyud):
If we, Tantric practitioners, do not think on the immensely grave
demerits of disregarding ones master, who would?
This demeans act of ignoring the advice of His Holiness on
spiritual and temporal ground intended for the benefit of Tibetans
and masterminding certain detrimental activities in finding
slightest differences to your view clearly signifies ones lack of
patriotism. Does the sour reality of governmental official needing
police and security to escort them on their visit to the
monasteries, centres of peace and religion, not become a cause for
shame and embarrassment to the Tibetans in general and the monastic
centres in particulars? Thus, it is timely to stop this strife by
being aware of the grave outcome and essence less nature of this
root of disagreement. But without sound conscience, if one
adamantly tries to oppose it, then like "a hundred birds flying
east: and the pak bird flying west" one would turn into our enemy's
best friend for having a same adverse standpoint and strategy. And,
one would face the same consequences as did the adamant Pelsur
Jholak. Thus, it is wise for everyone, ordained and the laymen, to
bear some minor loss on this ground.
If Je Rinpoche had introduced this New Kadampa Tradition in order
to distinguish between the worshipper of this Red god and the rest,
then it would be appropriate. But, it should be known that Je
Rinpoche did not introduce this tradition in order to distinguish
the worshippers from the rest. It is quite improper if one does not
have any understanding on these extreme consequences. If one
continuously swaggers on acquiring some wealth and status like a
little son rejoicing on receiving some gifts from his parent, we
need not explore the whole world to find an example to wholly prove
and validate Je Rinpoche's prophecy:
"My teaching will be destroyed by wealth and riches."
Kindly ponder over the contents and practise it as this had been
written out of strong resolute intention by a person inept in
politics.
20 Sep 1996
http://www.tibet.com/dholgyal/index.html
According to Michael von Brück, in 1996 Geshe Kelsang was excluded
by a number of abbots and Geshes from the community of the
monastery (Sangha) he belonged to:
Fifteen abbots and teachers (Geshes) from Geshe Kelsang's origin
monastery, Sera Je Dratsang (now South India) wrote an open letter
against Geshe Kelsang, excluded him from the community of the
monastery, named him an "apostate" and compared him with "Mahmud of
Ghazni".[37]
http://www.geocities.com/thubtengonpo/SeraLetter.html
HHDL statement on His Holiness Urgyen Thinley Dorje The 17th Gyalwa
Karmapa :
Referring to the Karmapa's issue, the Dalai Lama has said that the
Karmapa had "no other alternative except escape" from Tibet. The
harsh conditions on religion, serious violations of human rights
made the Karmapa take that drastic step.
The third case story is that of the Karmapa, another Tibetan leader
who has been in the news recently for his dramatic escape from
Tibet to India at the end of December last year. While there are
many Tibetans who continue to escape from the repressive life under
Chinese communist rule in Tibet to freedom in exile, what is
significant about the Karmapa is that he is the first Tibetan
reincarnated lama, recognised by the Dalai Lama, who has also been
approved by the Chinese leadership. The Karmapa was thus enjoying a
privileged status in Tibet.
However, he, too, could not survive in Tibet because of China's
restrictions on the religious practises in Tibet. The Karmapa
escaped because he was not being given the opportunity of a
wholesome religious education in Tibet.
Shamar likpa and his hellbound followers supported by China
communist:
with every dollar you give it becomes a cause for continuous
rebirth in the hells
But I'm sure the arrogant confused lama who has broken all his
samaya and damtsig will save you?
Kalsang Ki :
What does it means when all the highly learn ed teachers of ones
Monastery expel you ??? Hum now let me see It means I'm really
special Uh not unless your crazy.
I guess Shamar likpa is so special he can cure himself of that
mysterious facial POX he has unless its due to his heavy hell bound
black karma.