Child abuse in Tibetan Buddhist Monasteries

Child abuse in Tibetan Buddhist Monasteries

By Lama Shree Narayan Singh

Newsweek, Sep. 2, 1996 , had carried a special report titled 'The World's Dirtiest Business – What can be done to stop the Child-Sex Trade'. The article itself was titled 'Children for Sale'; the abstract reading 'A horrific crime in Belgium shocks the world and serves as a grim reminder that the sexual exploitation of children – some of them barely school age – is a global curse. What can be done to stop it?' This was the question asked by Susan H. Greenberg. Belgians asked as to how their prayers had gone unheard! The discovery of the bodies of two young girls and two girls near death in Belgium , had shocked the conscience of the world and resulted in an intense soul-searching followed by an international outcry and campaign against paedophilia.

Few know that this scourge is rampant in Tibetan Buddhist monasteries in India of His Holiness the XIVth. Dalai Lama, Nobel Peace Prize winner for 1988. During the last decade he has emerged as an icon of the twentieth century, his charisma overshadowing any possible criticism of him, even though valid, and the various institutions he governs or represents. The international media has gone to the extent of terming him 'the face of Buddhism' presenting him as the messiah of the new age!

The Tibetan Review, a monthly magazine an organ of the Govt. of Tibet in exile, published from New Delhi, interestingly has also focussed on this evil within the Tibetan context in a telling book review on 'The Struggle for Modern Tibet – the autobiography of Tashi Tsering' by Melvyn Goldstein, William Siebenschuh & Tashi Tsering, published by M. E. Sharpe (NY & London 1997). Mr. John Billington, under whom this writer has personally studied English in Darjeeling , imbibing also the qualities of liberalism from him, writes in his review titled 'Helping Tibetans to catch up with the 20th. century' , Tibetan Review April 1998, page 23, central column, para 1:

'Polyandry and the peculiarly Tibetan mode of homosexuality were never a problem; in fact he is grateful for the patronage bestowed on him by his homosexual monk-official lover.'

Heinrich Harrer in Seven Years in Tibet too states categorically that the monks in the Potala are homosexual whilst also mentioning the terror of dob-dobs, the monk-thugs, in Lhasa .

Recently a journalist investigating the phenomenon of Tibetan Buddhism, stumbled across some alarming evidence concerning paedophilia in a Tibetan monastery. Not so long ago, a young boy aged 7 had been inducted into a monastery directly under the Dalai Lama in the hills of West Bengal . Amazingly he had himself insisted that he had wanted to go to a monastery for further studies. The parents of the boy had been naïve, even though closely associated with the monastery for many generations, until the mystery was unraveled. The boy had stayed there for about eight months and by the time he fled the monastery, he had been scarred for life. Initially he had been extremely reticent about telling his parents concerning what had happened. But slowly the truth had emerged.

The monastery he had gone to was a den of vice, even though it claimed to be of the Gelugpa persuasion – 'those who uphold virtue'. The Dalai Lama is the head of this tradition!

What transpired is briefly as follows: Every night the elder monks would entice the novice monks away from their beds offering them sweets and then rape - sodomise -- them to their hearts' content, overpowering any resistance the young ones would put up. Throughout the nights the monastery would be filled with the subdued sobbing of these unwilling victims of sexual lust. But there was nothing they could really do about it as their parents had sent them there from afar with the hope that they would be cared for well and taught the paths of virtue.

To prevent a full blown scandal, the offending teenage monk was sent off to a sister monastery in Kathmandu where such behaviour too is the norm.

This is institutionalised as 'helenkos' in Afghan society where apparently certain tribes gradually, through insertion of progressive larger pieces of rounded wood into the rectum of young boys, prepare them for their mission later on in life. In one interview published in a newspaper, an Afghan adult admitted that he indulged himself in this way due to their sheer availability, due to the separation of sexes in society. The report went on to state that invariably, the adult would have his helenko get married to one of his daughters so that he could remain in the family. Many such youngsters invariably develop rectal incontinence, the report stated.

More often than not, child abuse goes undetected primarily because of the hesitation of the victims to be frank to their parents about it. Debonair April 1996 had carried an in-depth analysis on this issue. Though focussing on heterosexual abuse, the article titled INCEST – INHOUSE ABUSE deals with the matter very sensitively and elaborating partly along the following lines.

Firstly, as is well-known, children find it extremely difficult to tell their parents about anything as personal and immediate as the violation of their bodies which they do not understand in any case. Secondly such behavior is not to be expected from those who have been entrusted with their welfare and upbringing, be it parents, relatives or mentors. It is a blatant breach of trust. Thirdly, it is natural for the authorities to feign absolutely no knowledge of child-abuse. Fourthly Tibetan society, as is well-known, is amazingly blind when it comes to its beliefs in the Dharma and their Lamas who constitute an elite of supra-mundane beings who can do no wrong and that too in spite of ever growing evidence of their culpability.

It is even more amazing that such people openly continue to wear robes, be called monks and continue apparently as being so, even though the Vinaya or the Code of Ethics, as laid down by the Buddha, prohibits penetrative intercourse of any type whatsoever and provides for their immediate expulsion from the order.

Moreover from the perspective of energy exchange, it is clear that the aggressive partner is being downloaded with excretory energy from the passive. This enters his central channel with wondrous results! This writer has noted with extreme concern, the harmful changes in personality such encounters bring about amongst active homosexuals! Anyone who tries to glorify homosexuality writing a kama sutra adapted for such people, recently reviewed in Tricycle published from the USA, needs to look deeply into the energy aspects of what he might be intending to promote.

This writer has also come to know about what is referred to as 'the peculiarly Tibetan mode of homosexuality' mentioned in the review above. In fact, it forms the rite of passage into the noviceate. Fortunately the process is non-penetrative and could be termed as a sophisticated form of masturbation where the gap between the groins serves as the make-believe. This can also take the form of mutual gratification through an interchange in the missionary position!

In fact it is said in these monasteries that one must practise this to be and remain a 'good monk'. The young are invariably abused and receive favors of various kinds from their active partners in the form of cash and so on becoming de facto 'monastic sex workers'.

Practitioners of this art trace their heritage back to a rather naughty monk called Charkha, as the Tibetans refer to him, during the time of the historic Buddha himself. The Buddha however, had refused to condone this and had included it as one of the principle infractions in the Discipline for Monks. Masturbation has been incorporated as the first of the Thirteen Lhag-mas, which require automatic expulsion after the third offence. Sex being such a fundamental human drive, it is only natural to expect that each and every monk could not possibly be purely celibate. Males are naturally aggressive as is well known.

This practice, termed "monks' custom", between consenting adults however, seems to have existed in Tibet from the days of the Buddhist founding fathers. It is not known as to when children were inducted into this phenomenon although it could be fairly early in its history considering the tremendous sexual appeal pre-adolescent boys seemingly exude as their hormones become more and more active.

Authentic Masters however, have through the centuries, spared no effort to decry this malpractice. However, they have succeeded in doing little to curb it for obvious reasons. His Holiness Dudjom Rinpoche openly spoke out against it. The XVIth Gyalwang Karmapa when asked, pensively replied that during these degenerate times, it is considered sufficient if a monk could keep inviolate his Five Principal Vows. It is known however that 'monastic homosexuality' became actually institutionalized with the advent of the reformed Gelugpa movement of Je Tsongkhapa in the fifteenth century. Even so, penetration oral or anal, has always constituted a breach of the monk's vow of celibacy and openly discouraged!

In fact esoteric teachings of any tradition invariably stress the presevation of what is termed the 'bindu'. It is said concerning the previous Sangjay Nyenpa Rinpoche of the Karma Kagyu Bheng-chhen Monastery, that due to his strict celibacy, a glow could be seen in his third eye chakra. For success in the practices of the Six Yogas of Naropa in particular and for Vajrayana practises in general, the preservation of one's 'bindu' is a pre-requisite.

This writer has himself been witness to one pathetic incident a few years ago in a particularly well-known monastery in Nepal, in which one night, a young monk aged 8 was being physically hauled by none other than the Monk in-charge of Discipline. The boy in his undergarments, had kept on pleading to be released whilst his young roommate helplessly watched on. There was nothing this writer could have done as the entire episode took place in front of one of the high Lamas of that monastery, who merely chuckled over the incident.

As they grow up some adolescent monks begin to pair off; such adult 'couples' sharing their joys and sorrows as they age together within the monastic system, are not uncommon. Others merely contribute to the perpetration of this vicious cycle! In all fairness it must be stated that the more sincere amongst them, as they grow in the practice and understanding of the Dharma, veer away from indulging in themselves.

The manner in which they accost each other is through an innocuous handshake in which the would-be active partner will tickle the palm of his desire with his forefinger. The other, should he acquiesce, would tighten his grip; should he not, merely release his hand, look away and go his own way.

In conclusion, it needs to be stated that such compulsive behaviour is reprehensible and punishable under the penal codes of most civilized societies. Even worse is that the Dalai Lama has never taken the initiative to stop it, being content to brush it under the carpet for expediency!

What is amazing is the incredible veneer of respectability monks of the Tibetan plateau exude and are thus able to literally fool millions of people throughout the world. In brief, it must be emphasized that any culture or sub-culture which fails to protect its young needs to be relegated to its place in history. Modern society has no place for this. This is a message which must be sent loud and clear to the Dalai Lama.

The United Nations High Commission on Human Rights and various NGO-s are hereby urged to investigate this seriously and punish as many offenders as possible even though a personage such as the Dalai Lama be involved and implicated in such goings on. The world needs to tell this Nobel Peace Prize winner that hence it refuses to acknowledge him and his compatriot 'monks' as monks within the tradition of the Buddha!

This is in direct contrast with the stance taken by Pope John Paul II in the recent past. He has openly condemned the sexual abuse by Catholic priests of their charge. Many priests have been taken to court and forced to resign their positions! Clearly winds of reform are blowing through the Roman Catholic world, even as the Holy Tibetan Buddhist Empire of the Dalai Lama begins to disintegrate with the expose of one scam after another, stagnant as it is, clinging on to dead wood!

The inscrutable Dalai Lama clearly belongs to an anachronistic, obscurantist and medieval past where whatever he said was the law irrespective of the merit inherent in his statements and deeds. The modern world demands transparency and that its spiritual leaders actively live up to the ideals professed by them or at the very least not be hypocritical. At least Osama bin Laden is honest about his aims.

He knows now that he can no longer order that an opponent be liquidated simply by his wishing it to happen and/or paying for it! He and his devout followers must now also curtail their misguided use of tantra to get rid of and torture those who openly oppose him.

The modern world has become more of a level playing field where his idiosyncrasies are tolerated to the extent that they are not known by the ordinary person! People particularly in the west have been thoroughly fooled by his amiability for the simple reason they do not understand Asia-craft! And if he finds himself incapable of contributing meaningfully to the Buddhist world as is becoming increasingly evident, he should take sannyasa from his supposed God-kingship and be done with it.

Of what use is the gala show called the Kalachakra Initiation, due Jan 2003, when conducted by a person who has himself, given the above, committed endless breaches of the samaya covenants specifically concerning the Karmapa Imbroglio and the schism he has himself fostered in the Buddhist sangha causing immense suffering -- all in the name of Buddhism!

What blessings are expected to flow from one such?

Would it not be yet another instance of the blind leading the blind?

Would it not be better then, were he to immerse himself in social service, exchanging himself with others, practising the qualities he eloquently writes about in all his books, and thus become a worthy recipient of the Nobel Peace Prize like Mother Teresa!

'Taala'i Lama – are you listening?'

幸好他是死在美國不是死在中國

死在中國又說中國怎樣迫害藏獨份子的了!
藏獨在美國也是一面乞錢的旗幟﹐
達賴喇嘛這個姪子到處宣傳中國怎樣迫害藏胞﹐叫美國人捐錢﹐ 他應該是一生也沒見過西藏的了﹐ 更沒去過中國﹐仗著是達賴喇嘛的親戚﹐政治明星效應﹐招搖撞騙﹐到處說西藏的藏人受到中國政府的迫害在死亡中﹐叫人捐錢支持西藏獨立!  一些美國人也頭腦簡單﹐人說什麼就是什麼﹐怎知這個騙子是個紐約土生, 真的放他進西藏他跟別的美國人沒有什麼分別都是需要翻譯才能跟當地人溝通對話, 美國跟香港一樣﹐ 遊行集會都要跟警方申請的﹐ 很奇怪當地警方會給他發出在高速公路作政治活動宣傳的行走証﹐白天這個會分散在駕駛中的司機的注意力﹐ 容易造成意外﹐ 黑夜行走司機看不見就是看不見﹐ 也不明白他在黑夜行走除了找死之外還可以造成什麼宣傳效果﹖
黑到這個樣子在駕駛中的司機怎看得見你宣傳什麼﹖

達賴侄子宣傳藏獨 遇車禍葬身美國

【多維新聞】美國佛羅里達州高速公路巡邏隊15日表示，西藏精神領袖達賴喇嘛的侄子晉美諾布14日晚間在該州一條高速公路上，遭遇車禍身亡。当時晉美諾布正在進行宣傳西藏獨立的徒步游行活動。

綜合媒體2月15日報道，佛羅里達州高速公路巡邏隊（Florida Highway Patrol）15日就此事发表聲明，稱達賴喇嘛的侄子晉美諾布（Jigme Norbu）事故发生時，正行走在東北部佛羅里達州的一個地區高速的邊緣上，他在当時時間14日下午7:26分被一輛SUV車撞上，在救護車抵達時，已經死亡。

根据Florida Times Union報紙報道稱，晉美諾布是印第安納州布盧明頓（Bloomington）的居民，肇事者是來自棕櫚灘（Palm Beach）的一位31歲的司機，事故发生時，肇事車輛上据說有兩個兒童。

根据“世界和平大使”網站（Ambassadors for World Peace）聲稱，在事故发生之前，45歲的晉美諾布正在參加“為西藏行走”（Walk for Tibet）的游行活動，這一活動是從聖奧古斯汀出发，途徑300英里，抵達西棕櫚灘的游行。活動是2月14日至26日期間舉行。

達賴喇嘛在印度的发言人、私人秘書吉米仁增（Chhime Rigzing）告知法新社（AFP），達賴喇嘛得知其侄子的死訊非常的悲傷，將會在15日為其進行禱告紀念。他稱，他們15日得知了這一消息，達賴喇嘛追問了這一事故是如何发生的。

吉米仁增表示，達賴喇嘛非常的悲傷，信眾們已經請求其在今日的禱告中，紀念晉美諾布。

“世界和平大使”網站稱，此次游行活動包含了許多讓世界分享他們世界和平、人權以及西藏人為獨立而做出的奮斗的機會。晉美諾布曾在2010年12月在台灣完成了一個類似的行走活動。

根据一個積極分子網站稱，晉美諾布是達賴喇嘛的哥哥塔澤仁波切（Takster Rinpoche）的兒子，他參加的此次情人節游行，是為了增加人們對于西藏人權濫用的关注。塔澤仁波切也主張西藏的獨立，于2008年在美國逝世。
達賴喇嘛是西藏的精神領袖，在一次反對中國中共政權的起義失敗之后，于1959年流亡至印度。
 

當地報紙報導:
http://flaglerlive.com/17961/jigme-norbu-killed-florida

達賴集團怎樣操弄自焚事件

央視將於今晚播出《從〈自焚指導書〉看達賴集團怎樣操弄自焚事件》電視專題片

May 17, 2013 6:02 AM

原標題：央視將於今晚播出《從〈自焚指導書〉看達賴集團怎樣操弄自焚事件》電視專題片
新華網北京5月16日電為使國際社會認清一段時期以​​來中國境內個別地方發生的自焚事件的真相，中國中央電視台經過深入調查採訪，製作了《從〈自焚指導書〉看達賴集團怎樣操弄自焚事件》綜合性電視專題片。中央電視台中文國際頻道將於北京時間5月16日21時30分在“今日關注”欄目播出該專題片。中央電視台英語、法語、西班牙語、阿拉伯語和俄語頻道隨後也將滾動播出。
央視5月16日《今日關注》文字實錄：
解說：這裡是中國四川省甘孜藏族自治州色達縣，2013年3月，色達縣洛若鄉26歲的村民班瑪加企圖在色達縣城實施自焚，被當地警方及時查獲。
警方同時還從他身上查獲了他事先寫好的遺書，和幾十張根據遺書複印的傳單。據班瑪加交代，遺書是按照前不久網站上面出現的一份《自焚指導書》的要求寫下的。
班瑪加：（《自焚指導書》）還說要寫遺書，要留遺言，就是這樣寫的。
解說：甘孜州的這起自焚未遂事件使《自焚指導書》浮出了水面，這份《自焚指導書》出自曾連任達賴集團所謂西藏流亡議會議員的拉毛杰之手。目前他仍在達賴集團教育系統任要職。
這份由達賴集團要員一手炮製的《自焚指導書》，實際上就是指導藏人如何自焚的教科書。 《自焚指導書》第一部分是思想動員，第二部分是關於自焚的準備，第三部分是自焚時呼喊的口號，第四部分是配合自焚應該採取的其他活動。無疑這份《自焚指導書》就是達賴集團策劃鼓動藏人自焚的鐵證。
張雲：（《自焚指導書》）它是對於前期所做的一些策劃自焚活動的總結，也反映他們長期以來在這方面有所準備，有所用心的，應該說是精心策劃的一個產物。
解說：《自焚指導書》開宗明義，將自焚者稱為勇敢的英雄，指出，自​​焚行為真的很偉大，很光榮，這就是達賴集團一再宣揚的，對自焚事件和自焚者的基本價值判斷。
早在2009年，四川省藏區發生第一起自焚事件後，達賴集團就將自焚者扎白稱為英雄。扎白是阿壩縣格爾登寺的一名僧人，他因為沒有參加2008年3月16日阿壩發生的打砸搶暴力事件，經常遭到一些同寺僧人的嘲笑，於是就有了自焚爭口氣的想法。
對於扎白的自焚，達賴集團專門製作歌頌扎白的歌曲——《生命的獻祭》，將扎白稱作是為了藏族事業自焚的英雄。兩年後，2011年3月16日，同樣是來自格爾登寺的僧人，19歲的彭措在阿壩格爾登寺外的十字路口當街自焚，就是為了效仿扎白，想成為藏族的英雄。
彭措自焚三天后，2011年3月19日，達賴喇嘛在印度達蘭薩拉舉行的藏歷正月十五法會上稱，自焚僧人彭措是“抗議中國暴政”的英雄，境內外藏人都應為其祈禱。這為達賴集團隨後對自焚事件的炒作定了基調。
4月26日，達賴喇嘛還在印度達蘭薩拉為彭措舉行祈福法會。作為藏傳佛教的宗教領袖之一，達賴喇嘛明知自焚行為違背佛教根本教義，卻一再為這種行為辯護。
2012年7月6日，達賴喇嘛公開表示，“我不希望造成某種自焚是'錯誤'的印象，所以最好的辦法就是保持中立”。 2013年4月11日，達賴喇嘛在意大利接受采訪時進一步鼓動說，自焚是逃脫暴政的唯一途徑。
四川省的阿壩縣是自焚事件發生較為集中的地區，當地最大的藏傳佛教寺廟格爾登寺的格爾登活佛於1959年隨達賴喇嘛逃亡印度，曾在所謂的西藏流亡政府中擔任要職。
格爾登活佛公開宣稱，“自焚行為是為了600萬藏人福祉利益，是佛教提倡的利他精神。”他甚至還在一次講話中說，“一看到火光沖天我就會興奮不已”。
在四川阿壩甘孜、甘肅甘南、青海黃南等藏區發生的自焚事件中，自焚者的背景不同，情況各異，有的人因為盜竊、搶劫、賭博、嫖娼受到過處罰，有的因為身患殘疾，或生活遇到挫折，他們之所以自焚，往往都是聽信了境外這些宗教領袖的煽動，認為自焚後可以得到宗教領袖的祈福超度，可以成為很有面子的英雄，來世還可以獲得幸福和一片光明。
2012年1月6日，四川阿壩縣格爾登寺兩名還俗僧人次真和達里自焚，自焚的起因是，二人還俗後長期在社會上游盪，都曾因偷盜而被人看不起。
次真：我的這個朋友（達里）遊手好閒，運氣也不太好，我的朋友說我們這樣做（自焚）很有面子，就想的是面子。
解說：而在2013年3月，四川甘孜的自焚未遂事件中，自焚未遂者班瑪加曾經兩次違反當地寺廟的戒律，為了贖罪，班瑪加想到了自殺，而班瑪加最終決定採用自焚的方式，就是因為前不久他的一個同鄉在尼泊爾自焚，被達賴集團讚揚為英雄。
班瑪加：那個人也是違反了（村里寺廟規定的）戒律，還喝酒、抽煙、偷東西，這個人在尼泊爾自焚之後，境外說他是英雄，不管他喝酒、抽煙，說他是為藏族事業而自焚的。所以我認為，我不管做了什麼，只要這樣（自焚）做了，就有好處。
解說：在這些自焚事件中，自焚者往往都是20歲左右的年輕人，有的還是未成年人，他們都是受到自焚可以成為英雄觀念的影響，最終走上自焚之路。
2013年2月19日，四川阿壩州若爾蓋縣降扎鄉發生一起自焚事件，自焚者仁千澤里只有15歲，索郎達機只有16歲，與他們相約一起自焚，而最終沒有自焚的依甲也只有17歲。
據依甲交​​代，仁千澤里在印度為僧的表叔曾經多次鼓動他們自焚，還說自焚後，印度那邊會把你的名字刻在達蘭薩拉的自焚英雄紀念碑上，為你念經祈禱，你就可以成為了不起的人。
依甲：自焚了，印度那邊就會（宣傳），這是印度那邊有個僧人說的。
解說：2013年2月19日，仁千澤里、索郎達機在若爾蓋縣降扎鄉自焚身亡，而一起來到自焚現場的依甲最終沒有點火自焚。
依甲：在家裡面有老婆有小孩，小孩也那麼小，不能做一些對不起小孩的事。就因為不理智，比較衝動，就出現這樣的結果。
索郎多甲：知道自己的兒子也參與了這個事情，很痛心，後來又聽說沒燒成，覺得慶幸，這是不幸中的萬幸，沒燒成，我們家還有希望，他是我的當家人，是我的依靠。
解說：中國佛教協會會長傳印長老在佛教生命觀研討會上指出，佛典中說，諸罪中殺罪最重，諸功德中不殺第一，不殺，包括不殺他人和不自殺，自焚當然也是被禁止的。自殺是非常愚癡的行為，會障蔽善道。
中國佛教協會副會長，甘肅拉卜楞寺嘉木樣活佛也在這次研討會上表示，人生極為寶貴，人類極為智慧，藏族人民從無自焚習慣，僧人自焚，僧人煽動他人自焚，完全違背教義和戒律。慈悲護生是善行，反對自焚是護法。
嘉木樣·洛桑久美·圖丹卻吉尼瑪：（自焚）完全是上當受騙，是一種錯誤的行為。
解說：除了對自焚進行思想動員，《自焚指導書》還對自焚的過程也做了非常詳細的設計。在關於自焚的準備這一章節中，指導書明確提出，自焚者在時間上要選擇重要節點，環境上選擇重要的地點，要留下書面遺囑和錄音，要告訴可信的人，錄製視頻，拍攝照片，並說要有計劃，有步驟進行這很重要。
《自焚指導書》涉及的這些內容在一起起自焚事件中都得到了驗證，到在2011年3月16日，彭措自焚事件中，自焚者彭措就選擇在了阿壩縣一個熱鬧的十字路口實施自焚，而選擇的自焚時間也恰逢2008年阿壩打砸搶暴力事件三週年。
彭措的好友多傑還提前給彭措拍了照片，並將照片發給印度格爾底寺的僧人群真，供達賴集團進行宣傳炒作。
一年後，同樣是在3月16日，阿壩縣格爾登寺的僧人羅讓澤週選擇在阿壩縣的主要商業街，洽糖西街自焚身亡。洽糖西街臨近格爾登寺，這也是此後多起僧人或還俗僧人自焚事件的發生地。
自焚未遂的班瑪加對於自焚的地點，還曾試圖選擇甘孜州的首府康定或四川省的省會成都。
班瑪加：在其他地方如尼泊爾等地自焚了，影響非常大，我想能在其他地方自焚的話影響會更大，好處會更大。
解說：正如《自焚指導書》設計的那樣，一些自焚者還會提前寫好，或找人代寫遺書，遺書的內容與《自焚指導書》所羅列的也基本相同，在一些自焚事件中，自焚者沒有寫遺書，或者遺書的內容達不到《自焚指導書》的要求，為了達到炒作效果，還會有人負責編造，或者修改遺書。
2012年11月27日，四川阿壩州若爾蓋縣降扎鄉村民尕讓下自焚身亡，自焚前，尕讓下讓他的一個好友幫助寫遺書，遺書寫到，欠羅加家600元錢，多阿麥格的父老鄉親們，再見了，我是為了雪域藏區的事業把自己的身軀燒了。
尕讓下自焚後，印度格爾底寺僧人次中江措與尕讓下的叔叔取得聯繫，兩人對遺書進行了修改。遺書的內容變成，永別了，世上恩惠無量的父母和兄弟姐妹們，我要為雪域西藏的福祉利益用火點燃生命，祝愿達賴喇嘛丹增嘉措永駐長壽，希望雪域西藏的幸福之日儘早到來。
尼也澤讓：遺書不是我一個人弄的，是次中和我談過以後變成那樣的，宣傳上就擴大了。

解說：隨後，這​​份境內外聯手修改的遺書及成了“藏獨”媒體連篇報導的重要內容。在對一系列自焚事件的偵破中，警方發現達賴集團主要通過四條途徑策劃組織實施自焚事件，其中最重要的一條途徑是利用格爾登系寺廟組織實施自焚，格爾登活佛雖然1959年就跟隨達賴喇嘛逃到印度，但一直利用他的宗教地位對四川阿壩甘孜藏區格爾登系寺廟的僧人和信眾施加影響。
印度格爾底寺還專門成立了一個叫做新聞聯絡小組的機構，接受達賴集團緊急情況聯絡小組的統一了解和指揮，通過境內關係人向境內格爾登系寺廟傳達指令，組織實施自焚事件，四川阿壩縣格爾登的僧人羅讓貢求就是印度格爾底寺新聞聯絡小組在境內的一名關係人，羅讓貢求曾先後煽動當地多名僧人或牧民自焚，導致3人死亡。
羅讓貢求：我想這個（自焚）太不好了，心裡也後悔，已經有人自焚死了，我心裡感到後悔​​和慚愧。
記者：你說自焚者是藏族的英雄，那你為什麼不去自焚呢？
羅讓貢求：我不敢自焚。
記者：為什麼不敢？
羅讓貢求：我害怕死，我害怕火燒了疼。
解說：達賴集團策劃組織實施自焚的第二條途徑是派遣藏青會成員非法入境，直接策劃實施自焚事件，在甘肅省甘南州合作市，發生的一起自焚事件中，藏獨組織藏青會成員祁堅措和貢保貢去乎就曾先後潛入境內，反复鼓動當地的村民桑吉堅措自焚，並最終導致桑吉堅措於2012年10月在當地寺廟的白塔附近自焚身亡。
達賴集團策劃組織實施自焚的第三條途徑是利用境外回流人員宣揚鼓動自焚，曾經在達賴集團旗下的比日學校和嗦嘎學校接受過培訓的普化在回到老家青海黃南州同仁縣後，就曾兩次直接鼓動僧人卓瑪傑自焚。
普化：我現在非常後悔，我看不出自焚有什麼道理。
解說：達賴集團策劃組織實施自焚的第四條途徑是利用網絡和藏獨媒體宣傳炒作自焚事件，通過不斷造勢鼓動自焚，達賴集團哲瓦在線組織的二號人物次仁旺姆就曾經用卓瑪的網名與青海籍僧人土旦巴登通過互聯網頻繁聯繫，鼓動土旦巴登自焚，而美國之音自由亞洲電台等境外媒體則通過對自焚事件的持續炒作加強對藏區的宣傳。
桑代：我看了“美國之音”才想這麼做的。
記者：“美國之音”裡說了什麼？
桑代：在電視裡放的是那些自焚的人，被很多人紀念，在電視上看到那些自焚者的照片，我覺得他們都是英雄，我自己年齡小，想得太簡單了，第一天（自焚當天）我想的是英雄，現在不是英雄。
記者：是什麼？
桑代：是個傻瓜。
解說：除了思想動員和行動指導，自焚指導書還要求自焚者呼喊西藏需要自由，達賴要回歸西藏，西藏的領袖是達賴，藏漢要盡快和談等口號，這些口號清楚的表明達賴集團操弄自焚事件的政治目的。
自從阿壩等藏區發生自焚事件以來，達賴喇嘛曾多次公開表示是中國的錯誤政策導致了自焚事件，並不斷呼籲國際社會向中國施壓，達賴喇嘛還宣稱藏區沒有宗教自由，藏文化正在滅絕，這是藏人自焚的重要原因。
奧托科爾布：我去過世界上很多少數民族地區，與之相比藏語言、文化、宗教極其繁榮，我也沒有見過這種文化馬上就要消失的跡象，因此讓人們知道真相是極其重要的，這還是西方媒體的問題，當然也是西藏極端分子的問題，因為西藏遇到的麻煩越多，他們撈到的錢就越多。
解說：圍繞著部分藏區發生的自焚事件，境外藏獨激進組織藏青會策劃組織的遊行示威活動不斷在一些西方國家甚至聯合國總部門前上演，藏青會甚至還表示西藏獨立是解決自焚問題的唯一途徑。
2011年8月8日，曾經當過藏青會頭目，拿著美國綠卡的洛桑孫根成為所謂西藏流亡政府的新頭目，為了迅速建立威望，洛桑孫根上台伊始就明確宣稱西藏獨立是原則目標，西藏自治是現實目標，他在就職演說中承諾，要讓達賴喇嘛回國西藏最終獲得自由，很明顯他的這番承諾也都變成了自焚指導書要求自焚者呼喊的口號。
2012年9月25日至28日，達賴集團召開第二屆藏人特別大會，將藏人自焚定義為最高級別的和平非暴力鬥爭，宣稱要為自焚者建立紀念館，設立基金，組織流亡藏人舉辦“聲援日”，繼續擴大自焚事件的國際影響，特別大會還公開提出“西藏不獨立自焚不能停，達賴不回國自焚不能停”。
就在這次特別大會之後，甘南等部分藏區的自焚事件又接連發生，2013年4月11日，達賴喇嘛甚至公開表示，如果我要求他們停止自焚，我就需要給他們一個替代的選擇，但是我沒有。美國波士頓大學宗教系教授斯蒂芬·普羅特勞是第一個就藏人自焚問題公開批評達賴喇嘛的西方學者，普羅特勞在美國有線電視新聞網開設的博客上批評達賴喇嘛缺少同情心，應該譴責藏人自焚的行為，普羅特勞寫到，非常明確的是，藏人的血掌握在達賴喇嘛手中；而美國多維新聞網則發表評論說，西藏流亡政府對自焚這種極端行為正在採取一種縱容的態度，讓這種暴力抗爭處於有意無意​​的失控狀態，長此以往，一部分流亡藏人將不可避免地走上恐怖主義路線。
李德成：像過去太陽聖殿就有信徒自焚的現象，這個太陽聖殿教也被人認為是邪教，那麼在全球範圍內都進行了禁止，藏傳佛教出現了僧人自焚的現象，出現了這種現象確實有把藏傳佛教引向極端主義的危險境地。
解說：隨著境外藏獨勢力的造勢活動，在國際社會頻遭冷遇。據紐約時報2013年2月3日報導，洛桑孫根發出了這樣的感嘆，突尼斯的自焚可以成為阿拉伯之春的催化劑，為何我們被（國際社會）給予的支持不及在阿拉伯世界中看到的呢？美國多維新聞網對此發表評論說，事實上藏人的自焚的確很少得到國際社會的支持，很難想像國際社會如何支持這種慘無人道的事情，中國政府更沒有創造條件鼓勵藏人自焚，因此無從譴責。
為了不斷製造國際影響，達賴喇嘛頻頻利用一些國際場合為自焚事件造勢，2012年5月，達賴喇嘛在奧地利期間，奧地利的新聞報刊登了一篇專訪英國布里斯託大學佛教研究中心保羅威廉斯教授的文章，這位研究了30多年佛教的學者在專訪中直言，歐洲人已經越來越洞悉達賴喇嘛在西方的一切作為，只是他自己想要利益罷了，他投西方人之所好，藉此取得歐美人士的好感及支持，表面看似付出，底下暗藏著個人的政治目的以及權利慾望。
達賴喇嘛離開奧地利不久，德國第一電視台播出了專題報導《達賴喇嘛與中情局》，披露達賴喇嘛與美國中情局的密切關係，指出達賴喇嘛宣揚非暴力的虛偽，而暴力其實已經成為達賴喇嘛整體形象的一部分。
2012年6月7日德國第一電視台的節目片段：五六十年來謹守無暴力這或許是達賴喇嘛的願望，然而在實際操作中，他卻必須為武裝抗爭負責，那是由美國中情局資助的。
解說：另外一家德國媒體，德國日報則刊登了德國作家克里斯蒂安·施密特撰寫的評論文章，譴責達賴喇嘛支持藏人自焚，施密特寫到，達賴喇嘛讚美這些自焚者大多是十七、八歲的青少年，具有極大的勇氣，卻只說過一句反對自焚的話，即自焚能有多少效果呢，人們不禁要問，達賴喇嘛認為怎樣做才能更有效果呢，是數百人一起集體自焚，還是點一把什麼大火，也許表明達賴喇嘛已經徹頭徹尾的失去了理智，從洛桑孫根上台承諾要讓達賴喇嘛回國，到第二屆藏人特別大會將藏人自焚定義為最高級別的和平非暴力鬥爭，再到達賴集團要員拋出自焚指導書，達到集團操弄自焚事件步步升級，自焚指導書稱的上是境外藏獨勢力的登峰造極之作，雖然這份自焚指導書在達賴集團的網站上出現後，很快又出刪除了，但事實已經十分清楚，無論達賴集團怎樣包裝自己，也無法掩蓋他們操弄自焚事件利用自焚事件的真相。

http://news.ifeng.com/mainland/detail_2013_05/16/25384883_0.shtml

今天是三一四拉薩藏亂四周年紀念

 Mar 14, 2012 12:53 PM
四年前﹐顏色革命的威脅還在高燒﹐帝國主義拿下科索沃之後乘勢進犯西藏。 西藏極端分離主義武裝份子在拉薩街頭見人就打﹐平民婦孺也不放過。




西方傳媒配合西方各國的藏獨份子宣傳﹐ 指鹿為馬說這打砸搶燒是和平示威﹐西媒用假圖片妖魔化中國武警和軍隊﹐ 說暴力是解放軍和武警。 



害怕西藏變成 科索沃第二 ﹐ 更害怕中國變成第二個南斯拉夫﹐ 各地華僑和學生浩浩蕩蕩走上街頭抗議西方傳媒不斷發假新聞假圖片妖魔化中國, 譴責西方政府資助藏獨極端分離主義分裂中國。 那一年轟轟烈烈, 誕生了反CNN論壇。




四年來, 政府逐漸學會了玩這個遊戲﹐ 有了自己的看法﹐第一件事就是割掉人民群眾對政治事件的參與和討論﹐ 天朝說不准討論的就不讓討論﹐ 天朝不想聽的﹐不是不讓討論, 就是乾脆掩起人民耳朵不讓聽﹐叫人民跟外界孤立隔絕 ﹐ 每有疆亂藏亂﹐全世界都知道的國內新聞﹐連非洲也知道﹐ 就是國內人民不讓知道。 取而代之是當年各地同胞可以聚集在一起認真討論國家大事交流思想的公共空間一個一個被政府網軍“主導”了。 政府發動自己的網警網特去掠奪人民群眾的話語權和發言權﹐諷刺啊!  當年我們為祖國爭奪話語權和發言權﹐今天我們被祖國掠奪自己的話語權和發言權,    正如開國元帥一個一個被打成反革命份子一樣﹐ 是諷刺, 也是中國歷史的發展規律。


許多原因造成我們對外可以勇敢反對帝國主義﹐ 對內卻又站不起來跟愚蠢的政策對著幹﹐ 這是“讓一個敗壞的政黨統治中國好”還是“給多個敗壞的政黨輪莊執政統治中國好”的選擇﹐ 人民的另一個名字叫﹕“無奈”。

四年後﹐生活的壓力交織著對"駝鳥政策"的無奈，當年海外華人那份轟轟烈烈的衛國激情早已冷卻，各路戰友在還沒被打成"干涉中國內政的境外勢力"之前, 生活早已回歸簡朴平淡 。 反CNN論壇改了名也變了性質﹐變成一個歌頌天朝的喉舌論壇四月網 。  今天分裂的火焰比當年燒得更高更烈。

歷史將會怎樣審判我們這些散居海外的蟻民﹖