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Pada masa setelah pencerahan Buddha, beliau dan para siswanya dikisahkan tinggal di gua-gua di dalam hutan. Secara bertahap para raja dan pedagang mulai mempersembahkan hutan dan kebun mereka kepada Buddha dan sangha. Hingga sekarang anda masih bisa mengunjungi tempat-tempat sederhana ini, seperti Jetavana atau Nyagrodha – tempat Buddha mengajar, bermeditasi, dan tinggal. Bahkan pada masa kejayaan ajaran Buddha di India, tak banyak kemewahan. Universitas, seperti Vikramalashila dan Nalanda, tumbuh menjadi institusi pembelajaran yang berkembang pesat dan biara-biara besar pun bermunculan, namun tak ada yang sebanding dengan kemegahan labrang orang Tibet di masa kejayaannya.<\/p>\n
Ajaran Buddha berpindah dari India ke Tibet dan dengan cepat diterima dan dihargai. Berbeda dengan India, dimana terdapat banyak sekali agama dan tradisi spiritual, agama Buddha adalah satu dari segelintir jalan spiritual berharga yang ada di Tibet. Akibatnya, para guru Buddhis yang bertanggung jawab mengajarkan Dharma yang berharga ini memperoleh pengaruh. Ketika para lhama dihormati sebagai guru, sebagian dari mereka juga menjadi berpengaruh di dunia sekuler. Tak jarang para lhama akhirnya menyelesaikan masalah-masalah duniawi, seperti perselingkuhan dan sengketa tanah, yang tak dapat diselesaikan oleh hakim, pengadilan, atau raja. Rumah mereka, labrang, kemudian dilihat sebagai pusat eksekutif di wilayah tersebut, yang berdampak pada individu, dan juga fungsi biara. Akhirnya, murid-murid dari Tiongkok dan Mongolia menjadi penyokong para lhama Tibet, dan dengan masuknya sumber daya ini, para lhama Tibet mulai mengambil lebih banyak peran politik dan labrang-labrang menjadi lebih berkuasa.<\/p>\n
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Bahkan labrang berukuran sedang setidaknya mempunyai beberapa anggota staf utama dengan gelar kehormatan. Zimpon <\/em>itu seperti pengurus, yang bertanggung jawab atas kamar pribadi lhama. Solpon <\/em>mengurusi dapur dan makanan. Ch\u00f6pon <\/em>pemimpin altar. Tapi chagdz\u00f6d<\/em>, adalah semacam Kepala Staf atau Bendahara, yang memegang pangkat tertinggi. Chagdz\u00f6d punya pengaruh yang sangat besar terhadap urusan labrang sehari-hari dan biasanya memiliki wewenang atas tanah dan aset perkebunan, yang jumlahnya lumayan. Aset seringkali berupa benda-benda keagamaan seperti patung dan relik, dan juga ratusan bahkan ribuan ekor yak atau sapi. Sebagian lhama seperti raja tanah abad pertengahan, dengan banyak rumah tangga di bawah yurisdiksi mereka.<\/p>\n Yang terpenting, jika sang lhama meninggal, tanggung jawab atas kelanjutan silsilah, reinkarnasi lhama, dan pelatihan reinkarnasi selanjutnya, biasanya jatuh ke tangan chagdz\u00f6d. <\/em>Ada beragam cerita tentang chagdz\u00f6d, ada yang melanjutkan visi guru, ada yang menjadi tercemar dan merusak silsilah, dan ada pula yang menggabungkan keduanya, atau tidak sama sekali.<\/p>\n Perlu diketahui bahwa mayoritas yogi tidak punya kekayaan atau perlengkapan duniawi apa pun dan mereka tetap berpengaruh, seperti Milarepa yang hampir tidak punya apa pun untuk dimakan. Patrul Rinpoche yang agung, puas mengembara bersama para nomad dan tak pernah membutuhkan pilar dan balok atau atap kokoh di atas kepalanya. Demikian pula, Jamyang Khyentse Wangpo bukanlah seorang lhama tinggi dalam artian memiliki kedudukan politik atau sekuler. Hal ini penting untuk dipahami sekarang karena, terlepas dari manfaatnya, para tulku Khyentse baru mungkin akan muncul di masa depan dan jika mereka mengaku mewarisi suatu pangkat, seharusnya mereka malu telah berbohong. Pangkat adalah sesuatu yang sangat dihindari oleh Jamyang Khyentse Wangpo. Tidak heran jika guru mahasandhi dan mahamudra yang agung, Lhama Gangshar, mengatakan bahwa invasi komunis Tiongkok sebenarnya membawa manfaat besar pada dharma.<\/p>\n Lhama Gangshar<\/p><\/div>\n Namun demikian, karena Jamyang Khyentse Wangpo sangat dihormati atas pencapaian spiritualnya, beliau punya banyak murid, dan tentu saja diantara mereka ada yang mempunyai pengaruh sekuler dan politik. Dengan demikian, mau tidak mau, Labrang Khyentse pun dikenal. Labrang ini tak ada artinya jika dibandingkan dengan banyak labrang yang kuat dan berpengaruh pada masa itu.<\/p>\n Chagdz\u00f6ed dari Labrang Khyentse pada masa Dzongsar Khyentse Ch\u00f6kyi Lodr\u00f6 adalah keponakannya sendiri, Tsewang Paljor. Pada awal tahun 1950-an di Tibet, labrang harus membeli barang-barang dalam jumlah besar seperti teh dan ransum lainnya, biasanya diimpor dari Chengdu atau Xining, dan oleh karena itu menjadi bisnis bagus bagi para pedagang. Khyentse Labrang pun demikian. Tsewang Paljor sering mengirimkan kuda, bagal (persilangan kuda betina dan keledai jantan), dan yak dari Derge untuk mengambil barang dagangan. Bukan perjalanan yang aman. Perampok dan bandit merupakan legenda dalam cerita rakyat pada masa itu. Para Khampa suka sekali mengisahkan keberanian dalam pertempuran dan bangga dengan cerita mereka tentang pertarungan dengan pedang dan belati.<\/p>\n Suatu ketika, rombongan kurir Labrang Khyentse dirampok dalam perjalanan ke Chengdu oleh suku bernama Nyagrong dan cukup banyak yang terbunuh. Tsewang Paljor sangat terguncang dengan penyerangan ini dan membawa suku tersebut ke pengadilan. Pengadilan Tiongkok berada di sebuah tempat bernama Kanding (Dartso) di Sichuan. Hakim Tiongkok meminta daftar semua barang yang dicuri, dan didaftar itu, yang disiapkan oleh labrang sendiri, ada sejumlah candu. Tentu saja hal itu menjadi masalah yang lebih besar lagi bagi Tsewang Paljor sehingga beliau menghabiskan cukup banyak waktu di Kanding.<\/p>\n Kanding berada di wilayah Garze dekat kota bernama Trehor. Tsewang Paljor disambut di Trehor karena gelar dan hubungannya dengan Khyentse Ch\u00f6kyi Lodr\u00f6, dan kebetulan berteman dengan keluarga terkemuka, Lhakar. Di sini beliau bertemu calon istrinya Tselu (Tsering Wangmo), yang cukup populer dan punya banyak pacar. Beliau adalah ibu dari Sogyal Rinpoche. Hubungan ini kemudian menyebabkan Khyentse Ch\u00f6kyi Lodr\u00f6 menikahi adik perempuan Tselu, Khandro Tsering Ch\u00f6don. Melalui pernikahan tersebut, Tsewang Paljor memperkuat ikatan keluarganya dengan Khyentse Ch\u00f6kyi Lodr\u00f6.<\/p>\n Tsewang Paljor, Khandro Tsering Ch\u00f6dr\u00f6n, Mayumla Tselu, dengan Dzogchen Rinpoche.<\/em><\/p><\/div>\n Banyak orang, termasuk guru besar, dengan sepenuh hati dan secara spiritual mengabdi pada Dzongsar Khyentse Ch\u00f6kyi Lodr\u00f6, dan oleh karena itu juga menghormati Tsewang Paljor. Sebagian bahkan takut padanya. Tsewang Paljor tidak segan-segan menggunakan pengaruh ini. Aku bahkan pernah mendengar bahwa setiap kali Chagdz\u00f6d Tsewang Paljor mengunjungi Kyabje Dilgo Khyentse Rinpoche yang agung, Rinpoche, karena rasa hormat kepada Dzongsar Khyentse Ch\u00f6kyi Lodr\u00f6, akan bangkit untuk menyambutnya dan memperlakukannya dengan penuh tatakrama. Bahkan ada kisah bagaimana Tsewang Paljor suka memarahi Neten Chokling Rinpoche.<\/p>\n Jamyang Khyentse Cho\u0308kyi Lodro\u0308 di Gangtok (tahun 1959)<\/p><\/div>\n Setelah tahun 1959, salah satu peristiwa yang paling mengubah pikiran orang Tibet di zaman modern, semua biara, universitas, perpustakaan, dan labrang besar hancur menjadi debu. Tentu saja labrang sekecil Khyentse Labrang juga dihancurkan. Tidak ada lagi kuda, tidak ada karung jelai atau yak, tidak ada pelayan, dan harta karun dicuri atau dihamburkan. Tsewang Paljor membantu memindahkan Khyentse Labrang ke Tsuklakhang, biara istana di Sikkim. Mereka mengalami kesulitan di sana. Setelah beberapa tahun, Dzongsar Khyentse Ch\u00f6kyi L\u00f6dro meninggal dunia dan Tsewang Paljor tetap memegang kepemimpinan.<\/p>\n Pada malam penobatan, Labrang Khyentse diguncang oleh pengumuman yang mengejutkan: Chagdz\u00f6d Tsewang Paljor memutuskan untuk mengundurkan diri dari jabatannya sebagai chagdz\u00f6d. Baru beberapa tahun kemudian aku menyadari betapa mengejutkan hal ini bagi banyak murid Dzongsar Khyentse Ch\u00f6kyi Lodr\u00f6. Dampak revolusi kebudayaan masih terasa pada masa itu, masyarakat masih dalam masa perubahan dan masih banyak ketidakstabilan. Pengungsi masih terus keluar dari Tibet. Tak heran jika beberapa orang menganggap ini bukan saat yang tepat baginya untuk meninggalkan Labrang Khyentse.<\/p>\n Aku ingat dengan jelas hari terakhir Tsewang Paljor sebagai chagdz\u00f6d. Aku diundang ke semacam pertemuan akbar di kudung<\/em>, stupa Dzongsar Khyentse Ch\u00f6kyi L\u00f6dro, dan duduk di dekat Khandro Tsering Ch\u00f6dr\u00f6n. Tsewang Paljor berada di sana bersama beberapa murid Ch\u00f6kyi Lodr\u00f6 lainnya, termasuk Ajam dari Hochotsang, Phuma Rinam, dan Lhama Ch\u00f6gden. Aku tak akan pernah lupa deraian air mata yang tak henti dari mata Khandro Tsering Ch\u00f6dron. Aku masih kecil dan belum sepenuhnya memahami apa yang sedang terjadi, namun aku bisa merasakan tegangnya suasana. Aku kira Khandro sangat sedih atas kepergian Tsewang Paljor yang terlalu dini, karena beliau adalah saudara iparnya.<\/p>\n Ajam dari Hochotsang, Khandro Tsering Ch\u00f6dr\u00f6n, Phuma Rinam, dan Lama Ch\u00f6gden<\/em><\/p><\/div>\n Beberapa benda berharga telah ditata di atas meja di dekat kami, termasuk kulit harimau utuh, sebuah drum, dan beberapa barang lainnya, yang menurut Tsewang Paljor adalah seluruh aset Labrang Khyentse. Aku tak begitu ingat, tetapi aku pernah mendengar bahwa pada hari itu Tsewang Paljor sedang sedikit mabuk dan murung, menggerutu bagaimana beliau sudah melayani Khyentse selama ini dan tak ada seorang pun yang menghargainya. Beliau berlutut di depan kudung <\/em>dan bersumpah bahwa beliau akan melepaskan posisi itu selamanya, ini adalah kejadian penting.<\/p>\n Beberapa saat di hari itu, beberapa staf melaporkan semua ini kepada Kyabje Dilgo Khyentse Rinpoche, yang hadir saat penobatanku. Baru bertahun-tahun kemudian, aku mendengar bahwa dalam pertemuan ini, beberapa staf menduga Tsewang Paljor mungkin tidak melepaskan semua harta milik labrang. Tanggapan Kyabje Dilgo Khyentse Rinpoche adalah: Selama inkarnasi Khyentse memiliki patung Guru Rinpoche, kutsap<\/em>, maka barang lainnya – emas, perak, dan sisanya – bagaikan abu, tak berarti.<\/p>\n Sekarang zaman sudah berubah. Aku tak melihat organisasi-organisasi dengan chogz\u00f6d dan sopon ini akan bertahan lebih lama lagi. Meskipun sebagian orang masih berpegang teguh pada sistem ini, mereka akan terpaksa berubah. Meskipun tata kelola, akuntabilitas, dan transparansi ada dalam organisasi-organisasi ini, biasanya hal ini tak lagi diterima masyarakat modern. Jika seorang lhama punya peluang untuk dihormati dan diterima, mereka memerlukan sistem dan praktik tata kelola, akuntabilitas, dan transparansi yang baik.<\/p>\n Tsewang Paljor di usia lanjut<\/p><\/div>[\/et_pb_text][\/et_pb_column][\/et_pb_row][\/et_pb_section]<\/p>\n","protected":false},"excerpt":{"rendered":" Mungkin fenomena paling materialis secara spiritual dalam tradisi Buddhis Tibet adalah entitas yang disebut labrang. Kata labrang mengandung \u201clha\u201d yang merupakan bagian dari kata \u201clhama\u201d dan brang memiliki arti seperti \u201csarang\u201d dan pada dasarnya berarti tempat tinggal atau rumah seorang lhama.\u00a0 Pada masa setelah pencerahan Buddha, beliau dan para siswanya dikisahkan tinggal di gua-gua di […]<\/p>\n","protected":false},"author":2,"featured_media":3689,"comment_status":"open","ping_status":"closed","template":"","meta":{"_et_pb_use_builder":"on","_et_pb_old_content":"Probably the most spiritually materialist phenomenon in the Tibetan Buddhist tradition is this entity called labrang<\/em>. The word labrang contains, \"la\" which is part of the word \"lama\" and brang<\/em>, which means something like \"nest\" and basically means the dwelling or household of a lama.\r\n\r\n![\"\"](\"https:\/\/mugwortborn.wpengine.com\/wp-content\/uploads\/2019\/10\/KhenpoGangshar-186x300.jpg\")
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Beberapa tahun kemudian, aku dikenali oleh Sakya Trizin Rinpoche ke-41 sebagai inkarnasi Dzongsar Khyentse Ch\u00f6kyi Lodr\u00f6. Tsewang Paljor-lah yang datang ke Bhutan Timur untuk membuat kesepakatan dengan keluargaku di Yongla. [lihat Episode Satu<\/a>] dan selanjutnya Tsewang Paljor mengatur penobatanku di Tsuklakhang.<\/p>\n![\"\"](\"https:\/\/mugwortborn.wpengine.com\/wp-content\/uploads\/2019\/10\/the-group-copy.jpg\")
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In the days after Buddha's enlightenment, he and his disciples were said to have lived in caves in the forest. Gradually kings and merchants began offering their groves and gardens to the Buddha and sangha. You can still visit these humble places\u2014like Jetavana or Nyagrodha\u2014where the Buddha taught, meditated, and dwelled. Even in the glory days of Buddhism flourishing in India, there was not a lot of opulence. Universities, such as Vikramalashila and Nalanda, grew into thriving learning institutions and large monasteries were established, but nothing compares to the grandeur of Tibetan labrangs in their heyday.\r\n\r\nThe teachings of the Buddha moved from India to Tibet and were quickly accepted and cherished. Unlike in India, where there were countless religions and spiritual traditions, Buddhism was one of the precious few spiritual paths available in Tibet. Consequently, the Buddhists masters responsible for teaching the precious dharma gained influence. As the lamas earned respect as teachers, some became influential in the secular realm as well. It was not uncommon that the lamas ended up sorting out mundane issues, such as extramarital affairs and land disputes, which could not be resolved by the magistrates, courts, or kings. Their homes, the labrangs, came to be seen as the executive seat of the area, impacting individual lives as well as the function of the monasteries. Eventually, disciples from China and Mongolia became patrons of the Tibetan lamas and with this influx of resources, the Tibetan lamas began to take on more political roles and the labrangs became even more powerful.\r\n\r\nEven a medium-sized labrang would include at least a few key staff members with illustrious titles. The zimpon<\/em> was like a chamberlain, in charge of the lama\u2019s private quarters. The solpon<\/em> took care of the pantry and catering. The ch\u00f6pon<\/em> was the master of the shrine. But it was the chagdz\u00f6d<\/em>\u2014a sort of Chief of Staff or exchequer\u2014who held the highest rank. The chagdz\u00f6d had enormous influence over the labrang's day to day business and usually had authority over the estate's land and assets, which could be considerable. Assets often included religious objects such as statues and relics as well as hundreds or even thousands of heads of yak or cattle. Some lamas were like medieval land barons, with countless households under their jurisdiction.\r\n\r\nMost importantly, if the lama happened to die, the responsibility for the continuation of the lineage, the lama's reincarnation, and the reincarnation's subsequent training, usually fell to the chagdz\u00f6d.<\/em> There are many varied stories about chagdz\u00f6ds, some continuing the vision of the master, others becoming corrupted and ruining the lineage, and yet others doing a mix of both or neither.\r\n\r\nIt should be noted that the majority of yogis did not have any of this wealth or mundane paraphernalia and were still influential, like Milarepa who barely had anything to eat. The great Patrul Rinpoche roamed contentedly with the nomads and never required pillars and beams or a solid roof over his head. Likewise, Jamyang Khyentse Wangpo was not a high lama in the sense of having a political or secular ranking. This is important to understand now because, for what it's worth, new Khyentse tulkus may emerge in the future and should they ever claim to have inherited some kind of rank, they will be shamelessly lying. Rank is something that Jamyang Khyentse Wangpo avoided wholeheartedly. No wonder the great mahasandhi and mahamudra master Lama Gangshar said that the communist Chinese invasion was actually a great service to the dharma.\r\n\r\n[caption id=\"attachment_281\" align=\"aligncenter\" width=\"186\"] Lama Gangshar[\/caption]\r\n\r\nNevertheless, because Jamyang Khyentse Wangpo was so respected for his spiritual achievements, he did have many disciples and of course among them were some with secular and political influence. From these conditions, inevitably, the Khyentse Labrang came into existence. It was peanuts compared to many of the powerful and influential labrangs of that time.\r\n\r\nThe chagdz\u00f6ed of the Khyentse Labrang during Dzongsar Khyentse Ch\u00f6kyi Lodr\u00f6<\/a>'s time was his own nephew, Tsewang Paljor. In the early 1950s in Tibet, labrangs had to purchase large quantities of things like large quantities of tea and other rations, usually imported from Chengdu or Xining and therefore provided good business to vendors. Khyentse Labrang was no different. Tsewang Paljor frequently sent horses and mules and yaks from Derge to fetch the merchandise. It wasn't a safe journey. Robbers and bandits were legendary in the folklore of that time. Khampas loved to tell tales of bravery in battle and were proud of their accounts of sword fights and daggers.\r\n\r\n\r\n\r\nIt so happened that one time Khyentse Labrang's caravan of couriers was robbed on the way to Chengdu by a tribe called Nyagrong and quite a lot of people were killed. Tsewang Paljor was very disturbed by this assault and took the tribe to the courts. The Chinese court was in a place called Kanding<\/a> (Dartso) in Sichuan. The Chinese magistrate asked for a list of everything that was stolen and for some reason on the list, provided by the labrang itself, was a quantity of opium, of all things. Of course then that became a bigger problem for Tsewang Paljor to deal with and so he spent quite a lot of time in Kanding.\r\n\r\nKanding is in the Garze prefecture near a city called Trehor. Tsewang Paljor was welcomed in Trehor because of his title and his relationship to Khyentse Ch\u00f6kyi Lodr\u00f6 and happened to befriend a prominent family, the Lhakars. This is where he met his future wife Tselu (Tsering Wangmo), who was quite popular and had many boyfriends. She was the mother of Sogyal Rinpoche. This connection then led to Khyentse Ch\u00f6kyi Lodr\u00f6 marrying Tselu's younger sister Khandro Tsering Ch\u00f6don<\/a>. Through these marriages, Tsewang Paljor strengthened his family ties to Khyentse Ch\u00f6kyi Lodr\u00f6.\r\n\r\n[caption id=\"attachment_291\" align=\"aligncenter\" width=\"289\"] Tsewang Paljor, Khandro Tsering Chodron, Mayumla Tselu, with Dzogchen Rinpoche.<\/em>[\/caption]\r\n\r\nMany people, including great masters, were wholeheartedly and spiritually devoted to Dzongsar Khyentse Ch\u00f6kyi Lodr\u00f6 and therefore took Tsewang Paljor seriously. Some were even afraid of him. Tsewang Paljor was not shy about exerting that influence. I have even heard that whenever Chagdz\u00f6d Tsewang Paljor went to visit the great Kyabje Dilgo Khyentse Rinpoche, Rinpoche\u2014out of reverence for Dzongsar Khyentse Ch\u00f6kyi Lodr\u00f6\u2014would rise to greet him and show a deep level of courtesy. There are even accounts of how Tsewang Paljor used to scold Neten Chokling Rinpoche.\r\n\r\n[caption id=\"attachment_282\" align=\"aligncenter\" width=\"228\"] Jamyang Khyentse Cho\u0308kyi Lodro\u0308 in Gangtok (in 1959)[\/caption]\r\n\r\nAfter 1959 \u2014 one of the most mind-shifting changes for Tibetans in modern times\u2014all the monasteries, universities, libraries and the big labrangs were crushed to dust. Obviously a labrang as small as Khyentse Labrang had been destroyed as well. There were no more horses, no sacks of barley or yaks, no footmen, and the treasures either stolen or scattered. Tsewang Paljor helped move Khyentse Labrang to Tsuklakhang, the palace monastery in Sikkim. There they struggled. After a few years, Dzongsar Khyentse Ch\u00f6kyi L\u00f6dro passed away and Tsewang Paljor remained in charge.\r\n\r\nA few years later, I was identified by the 41st Sakya Trizin Rinpoche as the incarnation of Dzongsar Khyentse Ch\u00f6kyi Lodr\u00f6. It was Tsewang Paljor who came to East Bhutan to make the deal with my family in Yongla. [see Episode One<\/a>] and subsequently Tsewang Paljor arranged my enthronement at the Tsuklakhang.\r\n\r\nThe night of the enthronement, Khyentse Labrang was rocked by a surprise announcement: Chagdz\u00f6d Tsewang Paljor decided to quit his station as chagdz\u00f6d. Only years later did I realize what a big shock this was to many of Dzongsar Khyentse Ch\u00f6kyi Lodr\u00f6's disciples. The impact of the cultural revolution was still felt in those days, people were still in transition and there was so much instability. Refugees were still spilling out of Tibet. It's not surprising that some people thought that it wasn't a good time for him to abandon Khyentse Labrang.\r\n\r\nI have a clear memory of Tsewang Paljor\u2019s last day as chagdz\u00f6d. I was invited to some kind of grand gathering at the kudung<\/em>, the stupa of Dzongsar Khyentse Ch\u00f6kyi L\u00f6dro, and sat near Khandro Tsering Ch\u00f6dr\u00f6n. Tsewang Paljor was there along with a few other disciples of Ch\u00f6kyi Lodr\u00f6, including Ajam of Hochotsang, Phuma Rinam, and Lama Ch\u00f6gden.\u00a0 I will never forget the constant flow of tears from Khandro Tsering Ch\u00f6drn's eyes. I was a child and I didn't fully understand what was happening, but I could feel the atmosphere was tense. I am guessing that Khandro was especially sad about the untimely departure of Tsewang Paljor because he happened to be her brother-in-law.\r\n\r\n[caption id=\"attachment_290\" align=\"aligncenter\" width=\"1782\"] Ajam of Hochotsang, Khandro Tsering Ch\u00f6d\u00f6n, Phuma Rinam, and Lama Ch\u00f6gden<\/em>[\/caption]\r\n\r\nA few precious objects had been arranged on a table near us, including a full tiger skin, a drum, and a few other items, which Tsewang Paljor proclaimed were the entire assets of Khyentse Labrang. I don't distinctly remember, but I have heard that on that day Tsewang Paljor was a little bit drunk and brooding, grumbling about how he had served Khyentse all this time and no one appreciated him. He knelt in front of the kudung<\/em> and vowed that he was giving up his position forever, which was a big deal.\r\n\r\n\r\n\r\nLater that day, some of the staff reported this all to Kyabje Dilgo Khyentse Rinpoche, who was there for my enthronement. Only many years later, I heard that during this meeting, some of the staff speculated that Tsewang Paljor may not have relinquished all the treasures belonging to the labrang. Kyabje Dilgo Khyentse Rinpoche's response was: As long as Khyentse's incarnation was in possession of the Guru Rinpoche statue, the kutsap<\/em>, all the rest\u2014the gold and silver and the rest\u2014were as useless as ashes.\r\n\r\nNow times have changed. I don't foresee these organizations with chogz\u00f6ds and sopons continuing much longer. Even though some are clinging to this system, they will be forced to change. If good governance, accountability and transparency exist at all in these organizations, it\u2019s not usually in a form that is accepted in modern society. If a lama has any chance of being respected and accepted, they need systems and practices of good governance, accountability and transparency.\r\n\r\n[caption id=\"attachment_285\" align=\"alignnone\" width=\"214\"] Tsewang Paljor late in life[\/caption]","_et_gb_content_width":"","footnotes":""},"project_category":[85],"project_tag":[],"class_list":["post-3687","project","type-project","status-publish","has-post-thumbnail","hentry","project_category-episodes-id"],"_links":{"self":[{"href":"https:\/\/mugwortborn.com\/id\/wp-json\/wp\/v2\/project\/3687","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/mugwortborn.com\/id\/wp-json\/wp\/v2\/project"}],"about":[{"href":"https:\/\/mugwortborn.com\/id\/wp-json\/wp\/v2\/types\/project"}],"author":[{"embeddable":true,"href":"https:\/\/mugwortborn.com\/id\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/mugwortborn.com\/id\/wp-json\/wp\/v2\/comments?post=3687"}],"version-history":[{"count":0,"href":"https:\/\/mugwortborn.com\/id\/wp-json\/wp\/v2\/project\/3687\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/mugwortborn.com\/id\/wp-json\/wp\/v2\/media\/3689"}],"wp:attachment":[{"href":"https:\/\/mugwortborn.com\/id\/wp-json\/wp\/v2\/media?parent=3687"}],"wp:term":[{"taxonomy":"project_category","embeddable":true,"href":"https:\/\/mugwortborn.com\/id\/wp-json\/wp\/v2\/project_category?post=3687"},{"taxonomy":"project_tag","embeddable":true,"href":"https:\/\/mugwortborn.com\/id\/wp-json\/wp\/v2\/project_tag?post=3687"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}