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Tibetan "Buddhists" Shed Crocodile Tears While Licking Blo

文章标签: 密宗学习 密宗研究 密宗修行 密宗实证
admin 发表于 2012-02-23, 9:33 PM. 发表在: TrueHeartNews
Published:2012/02/23 10:55
(By the True Heart News interviewing team in Taipei)Crowned with the halo of Nobel peace laureate and spiritual leader of tibetan “buddhism,” the dalai lama is in exile to India but travels around the world nonstop. He always cloaks himself in the guise of "compassion and wisdom." In 2001, he visited Taiwan the second time to "propagate the Buddha dharma" and called it "The Journey of Compassion and Wisdom." In 2003, he visited Japan and gave a speech entitled "The Power of Compassion," which just empty talk. Only people who are unaware of the truth, think that the Dalai Lama really has a heart that values compassion.
CEO of the True Enlightenment Foundation, Zhang Gongpu points out, despite of the facade that they painstakingly portray, Tibetan “Buddhism” really is ferocious and bloodthirsty in nature. The Dalai Lama has never understood the real meaning of compassion, and never acted the role of being compassionate either. On the contrary, he not only shows his relentless cruelty, but also is actually the manipulator of many violently bloodstained events from behind the scenes. Unfortunately, the Western media have always been lopsidedly biased. They romanticize the dream of Shambhala in their minds and project this fantasy onto the Dalai Lama. The Dalai Lama is only too willing to play along. As a result, the Western mass media often keep in line with the Dalai Lama promotion group’s wishes and carry them out faithfully. In actuality, Tibetan “Buddhism” speaks in one way, but thinks in another. The truth is a completely different story.
CEO Zhang turns the pages of a free booklet published by Tibet Religious Foundation of H. H. the Dalai Lama, Tibet and Tibetan Buddha Dharma. The contents of this booklet are the original text of Dalai's Japan speech in 2003, The Power of Compassion.1 On pages 15 to 18, Dalai talks elaborately about "the 911 event" happened in New York, Washington in 2001. He condemns the terrorists being "calculating, with brutal intention..." He also talks, incidentally or intentionally, about "great determination and impulse," "careful thinking and sophisticated calculation," and "months even years of meticulous planning." He mentions his visit at Hiroshima Peace Memorial Museum as well. He talks about this historical event which occurred over sixty years ago; he expresses emphatically of his feeling of "being shocked by the brutal catastrophe instantly, absolutely terrified,” and of how “utterly stunned he was." CEO Zhang raises a question: Is this the way that a religious leader with such high profile should talk about compassion? American and Japanese people really do not need him to rub it in about these events. It is essentially a provocation to stir up people's emotion. It conjures up hatred and draws lines between enemies and friends. He grabs the opportunity to declare his stance on the American and Japanese people, and strives for recognition.
(Note 1: Tibet and Tibetan Buddha Dharma, first edition, free pocket books, Tibet Religious Foundation of H. H. The Dalai Lama, Sept. 2009, p.15-18)
CEO Zhang further points out that the strategy employed by Dalai was merely a show of “shedding crocodile tears.” Japan will never forget the sarin gas attack on March 20, 1995 in the Tokyo subway system, the worst terrorist attack in the post war period. Shoko Asahara, the mastermind and leader of the Aum Shinrikyo group, is a religious psychopath. At its inception, the group was founded on the principles of Mahayana Buddhism - self sacrifice and compassion - not on violence. In February of 1987, Shoko Asahara went to India and met with the 14th Dalai Lama. Later, during Dalai’s visit to Japan, Shoko Asahara was “blessed” by him and they formally entered a master and disciple relationship. Subsequently, Asahara became one of the largest financial supporters of the Dalai Lama, which gained him the role of a teacher of Tibetan Lamaism. Since that time, all the religious rituals of Aum Shinrikyo have been practiced in full accordance with practices of Tibetan Lamaism. The code of conduct of the Aum Shinrikyo group changed from the earlier ethical view of Mahayana Buddhism (compassionate heart, etc.) to what scholar Yelü Dashi calls the “reversal principle” of Lamaism in which any violations of social morals – even criminal acts - are not considered taboo because, as Asahara wrote, “To convert the worst thing into the best thing; this is the tantric way of thinking.” Thus, Asahara had no hesitation in committing the sarin gas murders which shocked the world.
http://www.a202.idv.tw/a202-big5/Book6002/Book6002-0-15.htm
http://en.wikipedia.org/wiki/Shoko_Asahara
What is more, says CEO Zhang, Asahara and his followers had even developed various biochemical, laser and electromagnetic weapons and manufactured traditional weapons e.g. AK-47 rifles and so on for “the last battle of Shambhala.” It was a prophecy made by the guru of Tibetan “Buddhism” saying that bloody means would be employed for Tibetan “Buddhism” to rule the world completely. The CEO questions further: In Dalai Lama’s recent address to the Japanese on “the power of compassion,” why was there no mention of his outstanding disciple, Asahara? Zhang quotes that, from Yelü Dashi’s viewpoint, the Dalai Lama and Asahara are in fact playing different roles of the same nature. One is acting as the “Goddess of Mercy-Avalokitesvara,” while the other is acting as “Buddha’s” embodiment of the wrathful deity form Yama, the God of Hell. One is the bright side, the other is the shadow side and both are, in fact, of the same “bodily entity.” Yelü explains that this kind of role playing in Tibetan “Buddhism” is not accidental, it is a necessity. The Dalai Lama must shift his inner tyrannical nature to Heruka, a wrathful deity, in order for himself to become the “bright Goddess of Mercy-Avalokitesvara.” CEO Zhang explains, the so-called “power of compassion” is in fact to use the “ruthless power” of his disciple Asahara to pave the road so that the teacher Dalai can appear at the bloody aftermath to reap the advantages of his “compassionate” image.
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