Factions in Buddhism

Strange and hard to believe, within the Vajrayana Buddhist Community, there are factions that are seemingly opposing to many, caused by the affable and greatly respected Dalai Lama. The first problem is that of the 17th Gyalwa Karmapa, the spiritual head of the Karma Kagyud lineage.

There are 2 Gyalwa Karmapas, HH Urgyen Trinlay Dorje, recognized by HH Dalai Lama and HH Trinlay Thaye Dorje, recognized by the late HE Chogye Trichen Rinpoche and HH Sharmar Rinpoche. The separate recognitions have split the entire Buddhist community who is in the know into 3 sides, 2 sides each supporting 1 Gyalwa Karmapa and 1 side on the fence.

This is amazingly sad, Buddhism stresses on equanimity and peace, but there is a resulting uneasiness in the Karma Kagyud lineage and also in those of other Yanas and lineages due to this issue. On the surface both factions go about conducting Dharma activities and go through similar Buddhist practices. However there are consequential repercussions resulting from this problem, the issue of who will take over the 16th Karmapa's premises, monasteries and buddhist centres; separate recognitions of reincarnations other Rinpoches and lineage masters causing there to be 2 recognitions of the reincarnation of the same person; restrictions on the faction that supports HH Trinlay Thaye Dorje by monasteries and Buddhist communities who are devoted to HH Dalai Lama; the struggling in devotees between devotion to the lineage and general Buddhist doctrine where we should love all sentient beings as if they are our past Mothers and also that respect should be shown towards all who have taken up monastic vows. Devotees who were practising together in the time of the 16th Karmapa now belong to different centres, there is no enmity, not if a person is a true practitioner, but there is a lingering sadness.

Too much discussion on this issue would result in negative feelings, which are contrary to the Buddhist practice. So the most common way of handling the issue is complete avoidance. Those who are devoted to HH Trinlay Thaye Dorje are, I believe, still devoted to and respect HH Dalai Lama, being a great compassionate Bodhisattva, but it is hard to ignore the fact that they are like an abandoned child. They should also respect HH Urgyen Trinlay Dorje, who even if they believe is not the actual reincarnation of the 16th Karmapa, is also a good practitioner, who has studied extensively the Buddhist doctrines, skilled in conducting pujas and extensively spread the Buddha Dharma throughout the world. In fact, it may even be considered a good thing that there are 2 Karmapas, considering the flourishing of Buddhism internationally through the efforts of both. If only there is a way to come to a common understanding, such as that they are 2 emanations of the 16th Karmapa and therefore both valid.

The other problem is that within the Gelug lineage itself, the dissension caused by the practice of the Dharma protector Shugden. I shall not go into details about how the practice originated, but Shugden, according to some sources, was in his lifetime a candidate to be Dalai Lama and subseqently did not make the selection. There was a Buddhist debate between him and the then Dalai Lama and subsequently he was found dead for reasons unknown. But there are those who believe that he had vowed to protect the Gelug lineage and therefore the practice of Shugden arose. Having some understanding of the origination of the practice of Shugden, it is easy to know why it could be that it is censured by the Dalai Lama (or is it really him or his administration), since 1) the protector was not recognized by Buddha or the wrathful emanation of some Bodhisattvas or Buddhas, 2) there seems to be a negative connotation to the Dalai Lama, that there is some feud between Shugden and the Dalai Lama.

Apparently since that time when the practice originated, it has been continuously practiced by most within the Gelug lineage. Most of the living masters now have received initiations or empowerments by their own gurus for this practice. But this year, the Dalai Lama's office issued a statement banning the practice of Shugden as an unorthodox practice. I can imagine the great confusion that might result internally in the Shugden practitioners. Having done countless offerings, countless puja sessions, they must now give up on the protector they had always shown devotion to and think of the protector as evil. And they must teach their devotees to do the same.

I am in no position to make statements or take sides, I am after all of the Kagyud lineage. But an event in Singapore led me to ponder how sad it is that there is another dissension between followers of the same lineage. One Gelug centre in Singapore wanted to hold an exhibition of Buddhist relics. Normally it is a great meritorious thing to do, but this time, due to the statement from Dalai Lama's office, the majority of the Buddhist community were afraid to go to the exhibition as they did not want to be seen defying the Dalai Lama or they were afraid that they might be affected by the evil protector. Some even started to gossip and say that the relics were not real. Having said all that, I did not attend the exhibition myself. Consulting my own guru, the conclusion is to stay neutral. As someone who have helped to organize Buddhist events, I sympathized with the organizers of the Buddhist Relics exhibition. They went to some great lengths and costs to invite relics and book a large exhibition area, advertise, garner volunteer helpers and in the end, the turnout is miserly. It is the nightmare of any event organizer. The worst thing is that I am sure they all thought they were doing something meaningful and meritorious but now they are censured as "evil" and "unorthodox".

Having said that again, I am still not taking sides, before this happened, I had no inkling of the existence of Shugden. I just am sad that the Gelug lineage is also split into two, those who insist to continue practising Shugden and those who avoid the practice.

Such problems give a bad image of Buddhism to those who are non-believers, I am embarassed and uneasy to let them know that such problems exist. It is in such contradiction to Buddhism to have "conflicts", even though in actual fact the "problems" do not hinder the practice of the Buddha Dharma.

I am still waiting for the day we all give up the concept of names and invisible grouping and are able to sit together harmoniously without feeling of uneasiness and just practice the Dharma together. Just because there are 2 Karmapas or one faction practising Shugden and the other not practising it, it does not mean that there are 2 different brands of Dharma. Dharma is the ultimate realization of reality as taught by the Buddha, enlightenment must be self-realized, although we need to have proper guidance from our root gurus and must take refuge in the Buddha, Dharma and Sangha before the realization can occur. Regardless which apparent side or faction we appear to be, I say why bother what others say or think? Continue to do your daily Buddhist practices, which you know to be beneficial through your own understanding and analysis. Continue to meditate. Continue to read the Sutras, the Abhidharma, the Vinaya. Continue to consult the Shastras to further your understanding. Buddhists are not blind followers, the Buddha always encouraged questioning and understanding. Don't believe if you don't understand, raise questions. What we are seeking is the ultimate happiness, never-changing happiness, the constant peace and clarity of our minds. For all sentient beings and for ourselves. Cultivate Bodhicitta and practise the 6 paramitas and the 8-fold path, it is clearly the way as it benefits all. The apparent obstacles we seem to face will not be obstacles if we do not let our minds be disturbed by it.