Kritik am Buch „The Shadow Of The Dalai Lama ... - Neues von Shi De

A collection of many “solar systems” thus arises which together form a “galaxy”. Although the Dalai
Lama represents an overarching symbolic field, the individual monasteries still have a wide ranging
autonomy within their own planet. As a consequence, every monastery, every temple, even every
Tulku forms a miniature model of the whole state. In this idealist conception they are all “little “
copies of the universal Chakravartin (wheel turner) and must also behave ideal-typically like him. All
the thoughts and deeds of the world ruler must be repeated by them and ideally there should be no
differences between him and them. Then all the planetary units within the galactic model are in
harmony with one another. In the light of this idea, the frequent and substantial disagreements within
the Tibetan clergy appear all the more paradox.
Lhasa, Tibet’s capital, forms the cosmic center of this galaxy. Two magnificent city buildings
symbolize the spiritual and worldly control of the Dalai Lama: The cathedral (the Jokhang temple)
his priesthood; the palace (the Potala) his kingship. The Fifth Dalai Lama ordered the construction of
his residence on the “Red Mountain” (Potala) from where the Tibetan rulers of the Yarlung dynasty
once reigned, but he did not live to see its magnificent completion. Instead of laying a foundation
stone, the god-king had a stake driven into the soil of the “red mountain” and summoned the wrathful
deities, probably to demonstrate here too his power over the earth mother, Srinmo, whose nailed down
heart beats beneath the Jokhang.
Significantly, a sanctuary in southern India dedicated to Avalokiteshvara was known in earlier times
as a “Potala”. His Tibetan residence, which offers a view over all of Lhasa, was a suitably high place
for the “Lord who looks down from above” (as the name of the Bodhisattva can be translated). The
Potala was also known as the “residence of the gods”.
Tibet is also portrayed in the geometric form of a Mandala in the religious political literature. „While
it demonstrates hierarchy, power relations, and legal levels”, writes Rebecca Redwood French, „the
Mandala ceaselessly pulsates with movement up, down and between its different parts” (Redwood
French, 1995, p. 179).
The mchod-yon relationship to other countries
What form does the relationship of a Chakravartin from the roof of the world to the rulers of other
nations take in the Tibetan way of looking at things? The Dalai Lama was (and is) — according to
doctrine — the highest (spiritual) instance for all the peoples of the globe. Their relationship to him
are traditionally regulated by what is known as the mchod-yon formula.
With an appeal to the historical Buddha, the Tibetans interpret the mchod-yon relation as follows:
1. The sacred monastic community (the sangha) is far superior to secular ruler.
2. The secular ruler (the king) has the task, indeed the duty, to afford the sangha military
protection and keep it alive with generous “alms”. In the mchod-yon relation “priest” and
“patron” thus stood (and stand) opposed, in that the patron was obliged to fulfill all the worldly
needs of the clergy.