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

achievement of enlightenment, which suddenly and unexpectedly unfolded in its full dimensions. The
representative of the spontaneity doctrine was Hoshang Mahoyen, a master of Chinese Chan
Buddhism. In Lhasa the Indian doctrine of stages was at the end of a two-year debate victorious.
Hoshang is said to have been banished from the land and some of his followers were killed by the
disciples of Kamalashila. But the Chinese position has never completely disappeared from Tibetan
cultural life and is again gaining respectability. It is quite rightly compared to the so-called Dzogchen
teaching, which also believes an immediate act of enlightenment is possible and which is currently
especially popular in the West. For example, the important abbot, Sakya Pandita, attacked the
Dzogchen practices because they were a latter-day form of the Chinese doctrine which had been
refuted at the Council of Lhasa. In contrast the unorthodox Nyingmapa had no problem with the
“Chinese way”. These days the Tibetan lama, Norbu Rinpoche, who lives in Italy, appeals explicitly
to Hoshang.
Of its nature, the Dzogchen teaching stands directly opposed to state Buddhism. It dissolves all forms
at once and it would not be exaggerating if we were to describe it as “spiritual anarchism”. The
political genius of the Fifth Dalai Lama, who knew that a Buddhocracy is only sustainable if it can
integrate and control the anarchic elements, made constant use of the Dzogchen practice (Samuel,
1993, p. 464). Likewise the current Fourteenth Dalai Lama is said to have been initiated into this
discipline, at any rate he counts Dzogchen masters among his most high ranking spiritual intimates.
It is also noteworthy that in feminist circles the famous Council of Lhasa is evaluated as the
confrontation between a fundamentally masculine (Indian) and a feminine (Chinese) current within
Tibetan Buddhism (Chayet, 1993, pp. 322-323).
From anarchy to the discipline of the order: The Tilopa lineage
The reason the Maha Siddha Tilopa (10th century) is worthy of our special attention is because he and
his pupil Naropa are the sole historical individuals from the early history of the Kalachakra Tantra
who count among the founding fathers of several Tibetan schools and because Tilopa’s life is
exemplary of that of the other 83 “grand sorcerers”.
According to legend, the Indian master is said to have reached the wonderland of Shambhala and
received the time doctrines from the reigning Kalki there. After returning to India, in the year 966 he
posted the symbol of the dasakaro vasi (the “Power of Ten”) on the entrance gates of the monastic
university of Nalanda and appended the following lines, already quoted above: “He, that does not
know the chief first Buddha (Adi-Buddha), knows not the circle of time (Kalachakra). He, that does
not know the circle of time, knows not the exact enumeration of the divine attributes. He that does not
know the exact enumeration of the divine attributes, knows not the supreme intelligence. He, that does
not know the supreme intelligence, knows not the tantrica principles. He, that does not know the
tantrica principles, and all such, are wanderers in the orb transmigratos, and are out of the way of the
supreme triumphator. Therefore Adi-Buddha must be taught by every true Lama, and every true
disciple who aspires to liberation must hear them” (Körös, 1984, pp. 21-22).
While he was still a very young child, a dakini bearing the 32 signs of ugliness appeared to Tilopa and
proclaimed his future career as a Maha Siddha to the boy in his cradle. From now on this witch, who
was none other than Vajrayogini, became the teacher of the guru-to-be and inducted him step by step
in the knowledge of enlightenment. Once she appeared to him in the form of a prostitute and
employed him as a servant. One of his duties was to pound sesame seeds (tila) through which he