or watch on our server:
http://video.dorjeshugden.com/videos/chodhong-monastery.flv

Chogdong Monastery (or Chagdrung Monastery) in Kham, Tibet celebrated their 9th Annual Monlam Chenmo festival in July 2014. The festivities centered around a vast open plain, with huge tents erected to accommodate the thousands of monks and lay people who gathered to celebrate this auspicious occasion.

This particular event was organized by H.E. Nyedru Rinpoche, a close student of the previous Denma Gonsa Rinpoche. Through his hard work and dedication in spreading and upholding the lineage and practices entrusted to him by his teacher, Nyedru Rinpoche is widely regarded as an important and respected Dorje Shugden lama in his district of Yushu (or Yulshul), Tibet.

The Monlam Chenmo Festival or “Great Prayer Festival” was established by Lama Tsongkapa in 1409, to commemorate Shakyamuni Buddha’s performance of miracles in Shravasti. Commonly known as the third of Lama Tsongkapa’s four great deeds, Monlam Chenmo celebrations have been observed every year since, to pray for the long life of attained masters from all traditions, for the growth of Dharma in the minds of all sentient beings, and for world peace.

As seen from the images below, Monlam Chenmo is still traditionally practiced and upheld in a grand manner in Tibet. The occasion is marked by extensive communal offerings by both ordained and lay people, to overcome obstacles to peace and generate conducive conditions for all to live in harmony. Recently, another grand Monlam Chenmo celebration was also held in Chatreng, with over 400,000 Dorje Shugden practitioners gathering in Trijang Rinpoche’s Sampheling Monastery. Undoubtedly, Dorje Shugden practitioners make up a significant segment of the Gelugpa tradition, despite the efforts of the Dalai Lama and the Central Tibetan Administration to claim otherwise.

We at DorjeShugden.com rejoice in the strong faith and loyalty that the people of Tibet have for high lamas such as H.H. Trijang Rinpoche, H.E. Denma Gonsa Rinpoche, Nyedru Rinpoche and many more who are tirelessly turning the wheel of Dharma for the sake of all sentient beings. May the pure teachings and practices of the Gelug tradition live on and soar to greater heights.

Massive tents were erected around the monastery to accommodate the many people that traveled from great distances for the celebration

Tens of thousands gathered for this blessed occasion

Bountiful offerings made during Chogdong Monastery’s Monlam Chenmo festivities

H.E. Nyedru Rinpoche (right) with his teacher, the previous Denma Gonsa Rinpoche (left)

H.E. Nyedru Rinpoche (right) with the current incarnation of Denma Gonsa Rinpoche, the 19th of his lineage (centre)

Radio Free Asia (RFA) is a not-for-profit corporation aimed at providing “information to people living under repressive regimes in Asia”. Based out of Washington, USA, the service broadcasts in several languages and they are known in Tibetan communities for reporting current events within Tibet and the Tibetan diaspora. Their Tibetan Service however, has mostly skirted around the issues relating to the practice of Dorje Shugden and the repressive nature of the ban on its practice imposed by the Central Tibetan Administration (CTA). Whenever RFA has reported on the ban, it provides a truly bias view, unbecoming of an organization that “adheres to rigorous journalistic standards of objectivity, accuracy and fairness” as stated on its mission page online.

Despite the overwhelming evidence surrounding the persecution of Shugden practitioners, RFA continues to promote the CTA’s illegal ban on the veneration of Dorje Shugden. In December 2010, RFA posted a media clip of the then-Prime Minister of the Tibetan Government-In-Exile, Samdong Rinpoche giving a speech during which he labelled all Shugden practitioners as “traitors” and “terrorists”. Samdong Rinpoche called upon Tibetans to fight with Shugden followers as they were not to be tolerated. Since then, RFA have failed to post a single rebuttal from Shugden practitioners, nor even a single broadcast from a Shugden practitioner’s point-of-view, hardly adhering to the journalistic standards they so pride themselves on. In fact RFA covered the Dalai Lama’s visit to the US earlier this year, but not a single word was mentioned of the hundreds of Shugden practitioners following the Dalai Lama around the country to protest against the ban.

Mr. Ngapo Jigme, founder and former RFA Tibetan Service Director

RFA’s Tibetan Service itself has also been marred by controversy over the sudden dismissal of Mr. Ngapo Jigme in 2012. Mr Jigme founded the Tibetan service, served as its Service Director for over 16 years, and had the full support of all Tibetan Service staff. No reasons were given for his sudden forced departure, leading US Congressman Dana Rohrabacher to lend his support and demand an answer for the dismissal. The Congressman even accused the Tibetan Prime Minister Sikyong Lobsang Sangye and the CTA of their involvement in the affair, and accused them of manipulating news reported by the Tibetan Service although it was a broadcasting service funded by the American government.

This control asserted by the CTA over RFA is more than reminiscent of the Chinese government’s unabated control over Chinese media, ensuring the masses are only told what those in power want them to hear. The CTA has long portrayed itself as democratic and fair but their actions blatantly speak otherwise. What makes matters worse is the CTA’s alleged financial mismanagement of funds allocated to it by the democratic American government while behaving in a wholly autocratic manner. The American government should look into these allegations further, which may uncover the extent to which the CTA has manipulated what the RFA broadcasts and its operations.

Statement of denial from the CTA. Click to enlarge.

Congressman Rohrabacher’s statement prompted an immediate and unconvincing reactionary statement from the CTA. It was suspected that Mr Jigme’s dismissal was influenced by the CTA’s dissatisfaction at the Tibetan Service’s lack of hard-line broadcasting of the CTA’s Shugden agenda, as exemplified in other Tibetan media.

Given the biasness of the RFA’s Tibetan Service since its inception, and the likelihood that the Tibetan Service has fallen victim to the machinations of the CTA and its hard-line stance as accused by a US Congressman, RFA has lost all credibility as a journalistic institution abiding by it principles. Will they ever broadcast from the point of view of Shugden practitioners in order to showcase their objectivity? Will they ever present a balanced view of any topics related to the Tibetan world? Well as things currently stand, we think not. They are obviously not a journalistic institution that abides by the standards of objectivity, accuracy and fairness as they portray themselves to be.

Unlike the Dalai Lama, some lamas have had the opportunity to travel freely throughout China

It is clear from recent events that wherever the Central Tibetan Administration (CTA; Tibetan leadership based in Dharamsala) does not have a strong influence, there is harmony and Lama Tsongkhapa’s lineage is able to thrive in its most traditional form. In Tibet, where the CTA is not able to influence the local population, Dorje Shugden’s practice has been spreading throughout the monasteries, thanks to the hard work of the lamas combined with the faith of the lay community. This has been possible with the support of the local authorities, which is not unreasonable since Shugden practitioners have always been very respectful of the local government and the laws of the land.

During Denma Gonsa Rinpoche’s recent enthronement, the Chinese police were there to provide crowd control and protection for the young lama. His security and personal safety was taken very seriously by the Chinese authorities

On the other hand, the CTA (formerly known as the Tibetan Government-in-Exile) has always been a thorn in China’s side. The Chinese leadership has always considered the CTA as a separatist group for actively working towards an independent Tibet. The CTA’s campaign for an independent Tibet is in spite of the fact that the Dalai Lama has been for many years seeking self-autonomy, in the same manner as Hong Kong. Unfortunately, the Chinese government has turned a deaf ear on all of the CTA’s proposals thus far.

In order to move forward in negotiations with the Chinese, it would be wise to examine the possible reasons for this rejection. After all, it has been over 50 years since the Tibetan leadership established themselves in Dharamsala and they have not come any closer to dialogue with the Chinese leadership, let alone an agreement. Perhaps it would be sensible for them to review their methods and establish a realistic set of goals.

It would also be sensible of them to review who it is they are seeking dialogue with, and to review the current situation. China has always been sensitive to any matters related to Tibet and the CTA have not been respectful of this. Instead, the CTA have repeatedly and consistently supported parties and groups whose goal is to destabilize the community there. For example, the CTA refused to condemn self-immolations which were held in support of independence, thus indicating they were supportive of the self-immolators’ motivations. This is despite the CTA’s claims that they are a non-violent and peaceful leadership; onlookers would very much agree that self-immolations are in no way a peaceful form of protest. Likewise, the CTA has lent their support to groups who call for a boycott of Chinese goods, or who have sought to embarrass the Chinese government by suing them and taking them to international tribunals.

The Chinese leadership has refused all proposals from the Central Tibetan Administration (CTA) for dialogue

The CTA seems to be acting without a particular goal in mind. Some factions campaign for independence; others prefer autonomy. Regardless of whatever result they are pushing for, neither group has ever considered nor spoken seriously about what will happen if they are able to return to Tibet. For example, how will generations of Tibetans born outside of Tibet integrate into a largely modernized society that is familiar with leadership from Beijing, not Dharamsala? How will the Tibetan leadership merge their policies with those of Beijing, to ensure harmony for the people?

For the CTA to assume Beijing will automatically approve all of their current policies is ludicrous, especially if those policies are harmful to China at large. Thus the CTA also have to consider the ban on Dorje Shugden. The implementation of the Dorje Shugden ban is a constant reminder that if the CTA were to assume governance of Tibet, they would push for the continuance of this ban. This ban however, would only serve to divide the Tibetan people, and disharmony is something the Chinese leadership is very much sensitive to.

We come to the above conclusion because thus far, the ban has caused great schism within the Tibetan communities in India and Nepal. This schism is at a level which the Chinese authorities will not tolerate; families breaking up, monasteries splitting, monks and nuns protesting, people attacking religious institutions and banning certain sectors from accessing basic social welfare services. In fact, no modern government would tolerate such a divisive and medieval ban like the one that has been systematically implemented on Dorje Shugden practitioners in Tibetan communities throughout India and Nepal. From the standpoint of the governance of a nation, a religious ban does nothing but divide the people and that, in essence, makes the Dorje Shugden ban a separatist act. Thus the CTA needs to consider if their ban on Dorje Shugden is helping their goals for returning to Tibet – will the Chinese leadership want dialogue with a group that has done nothing but proven their schismatic nature amongst their people inside and outside of Tibet?

It is undeniable that China’s economic strength makes her a powerful and formidable enemy. For the CTA who continue to rely on donations and handouts, it would be far smarter for them to work towards becoming her ally instead. Instead, the CTA have spent the last five decades years posturing and seeking to embarrass the Chinese leadership into an agreement. It is therefore no surprise that the Chinese have refused all proposals from the CTA for self-autonomy.

In essence, the CTA have wasted over 50 years antagonizing the Chinese leadership and it has not brought them any closer to achieving their goals. An alternative and wiser strategy may be to abolish the Shugden ban and seek out influential Shugden lamas who have maintained a good relationship with the Chinese government. These lamas may be Shugden practitioners but at the end of the day, they are ethnic Tibetans and would do all in their power to ensure all Tibetans get a chance to return to Tibet and be reunited with their loved ones.

Influential Shugden lamas may actually hold the key towards reopening dialogue with the Chinese leadership

Therefore, powerful and influential Shugden lamas may hold the key to reopening dialogue with China if the CTA really want to go ahead with their proposal for self-autonomy. On all fronts, the CTA have failed to court the Chinese leadership – not only have they antagonized the leaders for over 50 years, but they are now imposing a ban on a practice that the Chinese leadership has been supportive of. Why would the Chinese leadership want to entertain such an administration and have dialogue with them?

Therefore, it is absolutely vital that the CTA immediately abolishes the Shugden ban to start fresh talks with the Chinese. At the end of the day, it boils down to the fact that the CTA actually need the Chinese leadership more than the Chinese leadership needs them. And if the bridge to dialogue can be the Dorje Shugden lamas, and the CTA are serious about achieving their goals, they should stop marginalizing and ostracizing Shugden lamas. For years their antics have driven the Shugden lamas to seek refuge and work in China, where they are now able to assist anyone directly. Whilst Shugden lamas move freely throughout Tibet, the Dalai Lama continues to travel the world expressing his wish to return to Tibet before his passing. Will the CTA swallow their ego and use any and all means to make this a reality (if they truly love the Dalai Lama, that is) or will they continue to implement a ban that is undemocratic, illogical and illegal? The ball is now in their court and only time will tell what they decide.
 

RELATED LINKS:
These are some other links which you may be interested in. Notice the scale of these events and the caliber of the lamas. Clearly faith in Buddhist practice remains strong in Tibet:

• 5000 Tibetans receive Dorje Shugden’s blessing
• 400,000 in Chatreng Sampheling Monastery!
• Dorje Shugden Initiation to Thousands at Markam, Chamdo, Tibet
• Dorje Shugden Initiation & Tsongkhapa Long Life Initiation to Thousands
• Dorje Shugden Initiation to 5000 People at Chamdo, Tibet
• Grand Prayer Festival at Kham’s Dorje Shugden Monastery
• Lama Jampa Ngodrup Rinpoche giving Dorje Shugden and Amitayus initiations, Chengdu, March 2013

September 2014 is another exciting month to immerse yourself in discovering the teachings of Lama Tsongkhapa’s tradition, in events conducted by Tibetan Buddhist Monasteries and Dharma Centers around the world led by Dorje Shugden teachers.

Look no further; here are some of the interesting activities offered in September 2014:

[Editor's note: If you would like your Dharma centre's activities to be featured on DorjeShugden.com, please write in to our editors at ds@dorjeshugden.com]

USA & CANADA

Kadampa Meditation Center, Canada

The Power to Transform Adversities

Requirement: Open to the public
Date: 12 – 14 September

For more information, visit http://kadampacelebrations.ca/ontario-celebration/.

EUROPE

Albagnano Healing Meditation Centre

Ngalso Trulkor Nigu: 18 exercises of the Dakini Niguma

Requirement: Open to the public
Date: 20 – 21 September

For more information, visit http://ahmc.ngalso.net/events/ngalso-trulkor-nigu-18-exercises-of-the-dakini-niguma/?lang=en.

Rabten Tashi Ling – Buddhistisches Klausurzentrum

Buddhism and Western Science

Requirement: Open to the public
Date: 21 – 22 September

For more information, visit http://www.rabten.eu/eventsHungary_de.htm.

Australia & New Zealand

Kadampa Meditation Center, Australia

Meditations For A Kind Heart

Requirement: Open to the public
Date: 19 – 21 September

For more information, visit http://meditateinmelbourne.org/courses-weekend-meditation-retreats.

Asia

Kadampa Meditation Centre, Hong Kong

“Tranquil Abiding” Teachings & Retreat

Requirement: Open to the public
Date: 13 – 19 September

For more information, visit http://www.meditation.hk/courses/Retreat/.

or watch on our server:
http://video.dorjeshugden.com/videos/DL-says-dont-send-your-children-to-shugden-monastery.flv

The above is an excerpt from the 14th Dalai Lama’s speech about “Dolgyal”, given to the people of the Himalayan region, Bhutan and Gangtok on 13 January 2011 in Varanasi, India.

Since February 2014, the waves of protests against the Dalai Lama for his ban on the practice of Dorje Shugden, complete with drum beats and rhythmic chanting of “False Dalai Lama”, have angered the Central Tibetan Administration (CTA), who retaliated with the publication of a “hit list” of Dorje Shugden protestors, complete with names, photos and (in some cases) addresses.

The CTA have since been quick to proclaim that there was no ban against Dorje Shugden’s practice and published a series of accounts on their official website to that effect, even quoting prominent Buddhist scholars such as Robert Thurman to support their position. Others have questioned the validity of calling the influential Tibetan leader, believed to be an incarnation of the Bodhisattva of Compassion, a liar.

However, in the video above, one will witness firsthand the Dalai Lama firmly discouraging parents from sending their children to Dorje Shugden monasteries. The Dalai Lama clearly states that Dorje Shugden practitioners are against the Dalai Lama (although it is in fact the Dalai Lama who created this standoff against Shugden practitioners) and implies that Dorje Shugden monks use fraud and deceit to recruit new monks.

The Dalai Lama also threatened the parents in attendance, telling them that if their children were enrolled in Dorje Shugden monasteries, they would not be able to meet Gyalwa Rinpoche (the Dalai Lama) in the future, nor attend his teachings or pujas (prayer services). This may not appear to be a serious threat, or even a threat at all, but an understanding of the Tibetan psyche would reveal that this is perhaps the most serious form of censure possible, as Tibetans regard the Dalai Lama as Buddha-incarnate.

The official website of the CTA features an article by Robert Thurman, in which he states:

The worship of their chosen deity was not “banned” by the Dalai Lama, since he has no authority to “ban” what Tibetan Buddhists practice. “Banning” and “excommunicating” are not Tibetan Buddhist procedures.

However, the Merriam Webster Dictionary defines excommunication as:

A form of censure by which a member of a religious body is excluded from the congregation of believers and from the rites of the church.

Thus, by examining the contents of the Dalai Lama’s speech in the video above, along with many other countless statements available on the Internet, it is clear that the Dalai Lama, in his position of authority as the temporal and spiritual leader of Tibet, is effectively excommunicating Dorje Shugden practitioners from the Tibetan Buddhist congregation. Contrary to what Robert Thurman claims, “banning” and “excommunicating” ARE now Tibetan Buddhist procedures.

The Dalai Lama also implies that the opportunity to meet his august self is supreme and priceless, and certainly worth more than the opportunities that Dorje Shugden monasteries can provide to young monks in terms of “education and better facilities”. Unfortunately, the Dalai Lama has conveniently overlooked the existence of highly qualified lamas who practice Dorje Shugden including H.E. Gangchen Rinpoche, H.E. Yongyal Rinpoche, and H.H. Trijang Chocktrul Rinpoche, who is none other than the incarnation of the Dalai Lama’s own teacher. The Dalai Lama’s sweeping statement is therefore a direct put down of Dorje Shugden Lamas and monasteries, clearly indicating his discrimination, prejudice and bias.

The Dalai Lama warns Tibetans in exile not to send their children to Dorje Shugden Monasteries lest they become outcasts of their community

The persecution of Dorje Shugden practitioners has continued unabated till today. Most recently, the Tibetan Parliament in exile unanimously passed a five-point resolution ¹ against the worship of Dorje Shugden in March 2014. Some of these resolutions include:

• proclaiming that any individual or organisation propitiating Dorje Shugden would not be affiliated to any Tibetan religious school;
• condemning actions of Dorje Shugden followers as a political tool to create discord within the Tibetan community under the influence and deception of monetary gains, and to denigrate His Holiness the Dalai Lama with baseless allegations; and
• recognising that the followers of Dorje Shugden have caused grave harm to the faith and polity of Tibet under the Chinese government’s ploy and in violation of the law of Karma – as criminals in history

The Parliament also stated in the resolution that the issue has nothing to do with religious freedom (despite the fact that Dorje Shugden practitioners continue to suffer discrimination and denigration, even being labelled as enemies of the state without the opportunity of a fair trial).

New children enrolled in Shar Gaden Monastery in 2014. Despite the Dalai Lama’s efforts, a section of the Tibetan community continues to have strong faith in Dorje Shugden, sending their children to Shugden Monasteries

All is not lost however. Despite the polemics and countless attempts discouraging support for Dorje Shugden practitioners, enrolment continues at Dorje Shugden monasteries. Shar Gaden Monastery welcomed 43 new monks in February 2014, increasing their numbers to approximately 800 monks while Serpom Monastery has approximately 600 members. Perhaps this is an indication of Dalai Lama’s waning influence in the Tibetan communities, whether in Tibet or in exile.

Notes

1. The five-point resolution: http://tibet.net/dolgyal-shugden/tibetan-parliament-in-exiles-resolution-concerning-dolgyal-17-march-2014/

H.H. Trijang Chocktrul Rinpoche (right) with Zawa Tulku (left)

The world is watching the activities of H.H. Trijang Chocktrul Rinpoche, full of expectation that he will continue the great works of his predecessor, Kyabje Trijang Dorje Chang.

Trijang Chocktrul Rinpoche is the spiritual director of Trijang Buddhist Institute (TBI) in Vermont, USA where tradition, spiritual practice and the spread of Lama Tsongkapa’s pure lineage take priority over all other matters. And like any great enlightened master, his Dharma activities are growing with each passing day.

Most recently, Trijang Chocktrul Rinpoche led a Vajra Yogini retreat and fire puja in TBI from 28 June – 27 July 2014. A peaceful fire puja is a ritual traditionally performed after a retreat to compensate for any faults of unclear meditative stabilization, and poorly recited or incompletely said mantras.

We are happy that Trijang Chocktrul Rinpoche is actively turning the wheel of Dharma and hope to see and hear more of him in the near future. The Gelug world has missed this incomparable master during recent decades, while awaiting him to reach his maturity.

Trijang Chocktrul Rinpoche in dakini dress

Substances to be offered during the Fire Puja

Resident teacher Venerable Tharchen Lobsang and students making offerings into the fire

The lay participants are dressed in white clothes, the traditional color for a peaceful fire puja

or watch on our server:
http://video.dorjeshugden.com/videos/oracles-enlightened-or-not.flv

The validity and nature of Dharma Protectors is a very relevant topic in recent times, particularly in the wake of the Dorje Shugden affair as instigated by the 14th Dalai Lama. Is it possible to differentiate between enlightened and unenlightened deities, and how does one do that?

This video highlights nuances in Tibetan Buddhist culture and ritual to make a distinction between worldly and awakened beings, through the tradition of oracles in Tibetan culture.

By Mar Nee

For a summary of the points presented in this article, please see the video “Oracles: Enlightened or Not?“

Sera Monastery is regarded as one of the three great seats of learning in the Gelugpa tradition, which adheres strictly to the sacred principles established by the great sage Je Tsongkapa. It was founded by Jamchen Choeje Shakya Yeshi (1359-1435), a direct disciple of Lama Tsongkapa, who by his devotion to Tsongkapa vested much of his guru’s mission and purpose into the institution.

Sera Monastery, both the original in Tibet and the one re-established in Bylakuppe, India, boasts a rich tradition of monastic debates to establish the truth by way of vigorous examinations and logical challenges. Such training is intended to develop a mind sharpened by acute reasoning, capable of exceptional analytical ability. No doubt, the training at Sera yielded many great lamas over time, nineteen Ganden Tripas amongst them. The great Kyabje Pabongka Rinpoche himself hailed from Sera.

And yet, by the year 2007, the hallowed grounds of this great institution was host to one of the most heinous and illogical hate-speeches made against a significant portion of the Tibetan Buddhist sangha; the same speech also represented an unrestrained attack against the rights of Tibetans to practice their beliefs as free people.

Surprisingly, it was made by a peace Nobelist who was honored for his supposed fight for human rights and freedom, the Dalai Lama. But instead of a message of love and tolerance, the Dalai Lama accused worshippers of the Buddhist deity, Dorje Shugden, to be ‘murderers and beaters’. The message was received without challenge and accusations that Dorje Shugden, long propitiated in Sera Mey as an emanation of Buddha Manjushri, was nothing more than a common spirit and an evil one at that, was received wholesale and acted upon.

And with that, the once-great monastic university Sera Mey betrayed its core principle of upholding the truth, and began to expel its own monks whom it could not coerce into being disloyal to their gurus and Dharma protector. Whatever values its founder bestowed onto this great university was expensed that day to secure a convenient but immoral place on the politically correct side of the Dalai Lama.

However many pieces of silver Sera Mey was promised to join the obnoxious chorus to hunt down those who worshipped Dorje Shugden and force from them a confession and disavowal of their core religious beliefs, it instantly lost its integrity and credibility as an institution of higher learning that upholds and practices the truth. How can Sera Mey, a monastery that claimed prominence in producing great spiritual thinkers and that had worshipped Dorje Shugden as a fully enlightened Buddha, now proclaim the same deity to be a demon without any spiritual basis?

If there is any logic to Sera Mey’s new stance on Dorje Shugden, then the entire basis of the Buddha’s teachings about enlightenment being free of samsara is wrong. This is the predicament that Sera Mey and other once-great universities such as Ganden Shartse face in defending the ban on the Dorje Shugden practice.

By Sera Mey’s account today and those who oppose Dorje Shugden, the protector is merely:

• A minor worldly deity whose practice was not at all prevalent amongst the Gelugpas or indeed any other sect;
• [And at other times] a gyalpo spirit who is not enlightened and therefore should not be propitiated as a Buddha;
• An unenlightened spirit who opposes the Dharma.

And yet, as we shall see, Sera Mey’s history of Shugden worship irreconcilably places it at odds with its new attitude towards the deity. This is clearly witnessed in a 2002 video produced by Sera Mey’s Pomra Khamtsen, which once accounted for the majority of Sera Mey monks before the ban.

#1: Who’s in the Audience?

The video begins with scenes from the opening of Pomra Khamtsen in Sera Mey, showing the King Protector Dorje Shugden taking trance as the highlight of the event.

The clearly grand affair was attended by key Gelugpa lamas such as the highly learned Geshe Yeshe Wangchuk who possessed tremendous grasp and mastery over extremely difficult texts such as the Commentary On Valid Perception and Light On The Path by Gyalsab Je. Other high lamas include H.E. Gangchen Rinpoche, H.H. Pabongka Chocktrul Dorje Chang and many other names known in Tibetan Buddhist circles to be synonymous with sharp acumen, undisputable intelligence and vast reservoirs of scriptural knowledge.

This immediately challenges the lie that the Central Tibetan Administration (CTA) and all who oppose Dorje Shugden propagate – that the worship of this protector was never a mainstream practice. Dorje Shugden was in fact regarded as an extremely important deity in the Gelugpa lineage before he was politicized and demonized.

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

or watch on our server:
http://video.dorjeshugden.com/videos/SeraMeyPomraKangtsenOpening2002-Point1.flv

#2: Seating is Everything

If Sera Mey today refers to Dorje Shugden as a minor and unenlightened spirit, then it has to explain why the monastery has a history of Dorje Shugden worship that is manifestly inconsistent with its new claim of the deity.

Sera Mey had always provided a throne for the protector, positioned prominently in front of the main altar where the images of the Buddhas are placed. That particular position indicates that the deity to whom the throne belongs is himself an enlightened being equal to the Buddhas on the altar behind the throne, and definitely not a worldly god let alone an evil spirit.

In no other instance in the monastic history of Tibetan Buddhism has an alleged minor evil spirit received such reverence from a prime monastery. It just does not add up.

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

or watch on our server:
http://video.dorjeshugden.com/videos/SeraMeyPomraKangtsenOpening2002-Point2.flv

If indeed Dorje Shugden was as he is accused to be today, then Sera Mey should never have extended such veneration according to monastic protocols and kingly treatment befitting a Buddha towards him, which it did until it was forbidden to be associated with the protector.

#3: VIP Treatment

An even more interesting comparison is between the honorifics given to the Dorje Shugden oracle and the treatment customarily given to the state oracles of Tibet – the Nechung and Gadong oracles as well as an oracle much favored by the Dalai Lama, Tseringma. The Nechung Oracle, Gadong Oracle and Tseringma take trance of Pehar (and his minister, Dorje Drakden), Shinjachen and the Tenma Goddess respectively, who together are the triumvirate of earthly deities very close to the Dalai Lama and by virtue of that, regarded as superior in Tibetan Buddhism.

And yet as we will see in the following video of the three oracles taking trance before the Dalai Lama, not even the primary state oracle, Nechung, is given the same treatment as Dorje Shugden. The Nechung oracle is provided a chair (except in his own home, Nechung Monastery, where there is a throne) as is the Gadong Oracle and Tseringma. It is quite apparent that Dorje Shugden has always been treated a class apart even from the ‘highest’ unenlightened deities of Tibetan Buddhism.

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

or watch on our server:
http://video.dorjeshugden.com/videos/SpiritsInDharamsala2.flv

#4: Not A Coincidence

Prior to the unholy and illegal ban on his practice, Dorje Shugden was always regarded as an enlightened Dharma Protector and worshipped as an emanation of Manjushri, and therefore a Buddha in his own right. This was the case even in Ganden Monastery.

We see in the following picture the Choyang kuten (oracle) taking trance of Duldzin (Dorje Shugden in peaceful form), again seated on a throne, placed in front of the altar at the main prayer hall of Ganden Shartse.

The Choyang Kuten taking trance of Duldzin on his throne at Ganden Shartse

The same Ganden monastery that revered the protector as a Buddha now says he is a malevolent spirit. And yet it is this “spirit” who had the sagacity to find many high incarnations of enlightened beings, tulkus, and high lamas including the incarnation of the present Pabongka Rinpoche, Trijang Rinpoche and Zong Rinpoche, all of whom were confirmed as genuine incarnations of their predecessors by the Dalai Lama himself.

Yet another example of Dorje Shugden being accorded the status of an enlightened being and provided with a throne in front of the main altar is seen in various Mongolian monasteries as we witness in the following video of another Shugden oracle taking trance of Duldzin:

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

or watch on our server:
http://video.dorjeshugden.com/videos/OracleDorjeShugdenceremonyofprotectorpossessinginUlaanbaatar.flv

#5: Rank and Respect

However there is more than just the presence and position of the throne of the Dorje Shugden oracle. It is the custom in Tibetan Buddhism that the rank or status of an oracle-lama is determined by the deity he takes trance of.

In the Sera Mey video, we see the Panglung kuten of Dorje Shugden being escorted into the prayer hall in time-honored tradition – with the accompaniment of incense and traditional musical instruments reserved for the highest lamas such as the Dalai Lama himself. A minor deity does not receive such a welcome.

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#6: Compassion and Wisdom

Another indication of Dorje Shugden’s enlightened status is the oracle, while in trance of Dorje Shugden, receiving the tsog offering with the bell and vajra – important symbols of compassion and wisdom. The vajra and bell held together mean that Dorje Shugden has attained the wisdom (bell) and method (vajra) of a fully enlightened Buddha.

The Nechung oracle on the other hand, cuts the tsog offering with his ceremonial sword as a means of acknowledging and receiving it.

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#7: We Come Bearing Gifts

But there are even more telltale signs to indicate that Sera Mey worshipped Dorje Shugden as a fully enlightened being and is now deceitfully masking that fact.

The first video (included again below) shows how the highest of lamas and dignitaries present, and even representatives of the Central Tibetan Administration, respectfully approach the throne of Dorje Shugden to make traditional offerings to him. If Dorje Shugden is truly a minor spirit as Sera Mey claims, he should have approached the lamas to make offerings to them instead.

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If the disparaging description of Dorje Shugden as a gyalpo has any basis, it would mean that no one in Sera Mey had any omniscience to see through a demon’s mimicry – not the enlightened minds of the tulkus the Dalai Lama himself confirmed, nor the Geshes, Abbots and in fact, not even the Dalai Lama. And instead, it would mean that all these great masters from the great Sera Mey monastery were, for decades, beguiled into worshipping a demon.

If indeed it were true that Dorje Shugden is such a malevolent force, then the fact that so many great masters, returning Bodhisattvas and Mahasiddhas were fooled would mean that the Dharma is powerless and all the attainments of these masters are imagined. But I doubt if Sera Mey or any other monastery or lama would concede this, as it is an even more serious charge than Dorje Shugden being a gyalpo.

#8: A Clean Vessel

Finally, we see the same Panglung kuten who previously took trance of Dorje Shugden now in trance of an undisputed enlightened protector, Dharmapala Setrab, long recognized as the Dharma protector of Ganden Shartse Monastery and also an emanation of Amitabha Buddha.

If it is true that Dorje Shugden is a lowly spirit, then how can the same oracular vessel who moments ago took trance of a malevolent spirit now take trance of a Buddha as we witness in the video? The only sound explanation is that both Dorje Shugden and Dharmapala Setrab belong to the same class of enlightened protectors and emanations of Buddhas.

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In less than 30 minutes of footage, the Sera Mey video calls into question the validity of claims made against Dorje Shugden. What is witnessed in the first 30 minutes of footage is completely inconsistent with present accusations of Dorje Shugden as a gyalpo or a lowly worldly god as he is accused interchangeably.

Comparisons with Other Oracles

But how does the treatment of Dorje Shugden compare with the other protectors of Tibetan Buddhism? Would a clearer picture of his status emerge, if examined from a perspective that broadens his treatment to encompass a wider view of Tibetan Buddhist cosmology?

The following video captures the protocol accorded to Gyalchen Karma Trinley, an unenlightened protector propitiated in the Nyingma lineage. From the very beginning, we see the oracle in trance of the unenlightened Gyalchen Karma Trinley prostrating to and then approaching Thegtse Rinpoche, an incarnate Lama from the Mindrolling lineage of the Nyingma tradition.

This is in stark contrast with the respect accorded to Dorje Shugden, clearly illustrating that while the unenlightened Gyalchen Karma Trinley pays homage to lamas, Dorje Shugden, however, is paid homage BY lamas.

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In the following video of Sera Jey monastery, Gyalchen Karma Trinley is again accorded only a simple chair outside the main hall for the oracle to take trance of the spirit, after which he is then permitted to enter the building.

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In another video of Gyalchen Karma Trinley, we see that the seat upon which the oracle sits – a couch with a simple cover – is outside the monastic building. This difference in treatment again leads us to believe that unenlightened protectors are not given the same accord as an enlightened protector in trance.

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The next video shows the previous Nechung oracle in full trance making his way into the temple on foot. This is vastly different to Dorje Shugden who sits on his throne inside the main temple and then takes trance.

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How does the interaction between a lama and protector in trance further prove that Dorje Shugden is enlightened? In the following video, Thegtse Rinpoche is given the seat of honor, and Gyalchen Karma Trinley repeatedly runs up to the lama to give advice or answer questions put forth by assistants.

Compare this with Dorje Shugden, who is seated on the central throne while lamas approach him for blessings and advice. Given the stark differences of protocol, it is strikingly clear that Dorje Shugden is a fully enlightened being.

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Proof that Dorje Shugden is Unfairly Singled Out?

Followers of the CTA and enforcers of the ban would undoubtedly brush all of the above aside in favor of their own agenda. So let’s turn to another blatantly obvious flaw in their logic. Claims are made that Dorje Shugden is a worldly protector or gyalpo and his practice should be stopped on that basis. But there is unsurmountable evidence that propitiation of worldly protectors continues to this day.

This video portrays a local medium taking trance of a visibly unenlightened being. In this case, the oracle isn’t even given a chair but kneels in front of a prayer table. The tradition of local oracles traces back many centuries within Tibetan culture and more often than not, oracles take trance of local protective deities or spirits for purposes of healing and oracular advice.

Known throughout Tibetan culture to be unenlightened, propitiation of these protectors remains intact, and the CTA and their enforcers are strangely silent on this issue.

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Next, we see what is most likely a local festival, in which two unenlightened beings take trance and join the festivities. Again, there is no throne or even a seat, just the mediums who are seen dancing and running around during the festival.

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Strange then that the CTA and its enforcers claim the ban on Dorje Shugden is due to his unenlightened nature, yet they say nothing in regards to the practice of other unenlightened protectors who are still welcome in Tibetan culture. Suffice to say, banning Dorje Shugden on the grounds of his supposed unenlightened mind has no basis, if a ban on ALL unenlightened beings is not implemented or enforced.

Conclusion

So, how is it that such great monastic universities as Sera Mey and Ganden Shartse can arrive at conclusions so vastly differently from the path they set out on, decades ago, with regard to the same deity? Consider the options below:

1. Dorje Shugden was an enlightened protector in 2002 when he was worshipped as such by Sera Mey monks, but “became” unenlightened by 2008 when the ban on his practice was instituted. This is an impossible postulation because if that were to be true, then it completely undermines what the Buddha himself taught about the state of enlightenment (Buddhahood) being an immutable and unassailable position, unlike samsara;
2. Dorje Shugden was a gyalpo all along but through his guile, tricked the entire Gelugpa sect, including all the high lamas and masters of Sera Mey into worshipping him as a Buddha, not sparing even Kyabje Pabongka Dorje Chang who is one with Heruka. And now, by the Dalai Lama’s sole omniscience, the demon has been caught out. Again, this is an improbable proposition because if it were true, then the entire sanctity of the Gelugpa lineage is flawed. How can a flawed lineage with gravely erroneous beliefs and training produce an omniscient and omnipotent Dalai Lama?
3. Dorje Shugden has always been an enlightened protector, a true emanation of Manjushri who arose to protect Je Tsongkapa’s precious teachings on the Madyamika as Kyabje Pabongka Rinpoche, Kyabje Trijang Rinpoche, and countless masters have attested to. But for reasons political in nature, the CTA with the support of the Dalai Lama’s office have imposed a ban on his practice and forced its will on the people and monasteries. In other words, claims made in support of the Dorje Shugden ban are but baseless lies that once-great monasteries like Sera Mey are forced to validate, which they did to their own detriment and in the process damaging the Buddhadharma that they took oath to preserve.

If thought about in clear and logical manner given the belief systems inherent within Tibetan Buddhist cosmology – that a fully enlightened being cannot regress back into an unenlightened state; that omniscience can and has been achieved by many great masters and not just the Dalai Lama; and that the training and belief systems are not erroneous; then the obvious conclusion for these contradictions is obviously the last of the three mentioned above.

Thus, there is only one possible truth, Dorje Shugden is indeed fully enlightened, and the so called ‘truths’ touted by the Central Tibetan Administration and the actions of Sera Mey itself are in fact nothing but lies.

For a summary of the points presented in this article, please see the video “Oracles: Enlightened or Not?“

23 – 26 August 2014 marks the second time in 2014 that the International Shugden Community (ISC) has held a peaceful demonstration in Germany, to appeal to the Dalai Lama to lift his ban on Dorje Shugden’s practice. As always, DorjeShugden.com brings you the latest photos, videos and media coverage of this peaceful protest by dedicated Shugden practitioners.

Follow our coverage of the protests as we continuously bring you the latest from Germany.

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Eve of Day 1: 22nd August 2014 – Hamburg, Germany

Pre-Demonstration News Coverage

HAMBURGER ABENDBLATT

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Source: http://www.abendblatt.de/hamburg/article131451017/Hunderte-wollen-gegen-Besuch-des-Dalai-Lama-demonstrieren.html

NA PRESSPORTAL

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Source: http://www.presseportal.de/pm/113330/2812144/hunderte-gehen-gegen-dalai-lama-auf-die-strasse/gn

ALLGEMEINE ZEITUNG

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Source: http://www.azonline.de/Welt/Kultur/1694873-Religion-Der-Gluecksbringer-ist-da-Dalai-Lama-besucht-Hamburg

DIE TAGESPOST

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Source: http://www.die-tagespost.de/Ein-Orakel-bekaempft-den-Daemon;art456,154352

DW

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Source: http://www.dw.de/buddhistische-proteste-gegen-den-dalai-lama/a-17870310

EXTREME NEWS

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Source: http://www.extremnews.com/nachrichten/vermischtes/2b5514fdb846e54

FREIE PRESSE

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Source: http://www.freiepresse.de/KULTUR/Der-Gluecksbringer-ist-da-Dalai-Lama-besucht-Hamburg-artikel8947762.php

MITTLEHESSEN

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Source: http://www.mittelhessen.de/hessen-welt/boulevard_artikel,-Der-Gluecksbringer-ist-da%C2%A0Dalai-Lama-besucht-Hamburg-_arid,326880.html

NDR

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Source: http://www.ndr.de/nachrichten/hamburg/Dalai-Lama-zu-Besuch-in-Hamburg,dalailama310.html

SHZ

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Source: http://www.shz.de/hamburg/meldungen/der-dalai-lama-ist-in-hamburg-id7475496.html

STUTTGARTER ZEITUNG

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Source: http://www.stuttgarter-zeitung.de/inhalt.buddhismus-der-gluecksbringer-ist-da-dalai-lama-besucht-hamburg.18792e89-edae-4daf-8072-e96360e84a49.html

SUDWEST PRESSE

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Source: http://www.swp.de/ulm/nachrichten/vermischtes/Dalai-Lama-besucht-Hamburg;art1157856,2759689

T-ONLINE

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Source: http://www.t-online.de/unterhaltung/stars/id_70733542/dalai-lama-besucht-hamburg-fuer-vier-tage.html

WESER KURIER

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Source: http://www.weser-kurier.de/news/kultur3_artikel,-Der-Gluecksbringer-ist-da%C2%A0Dalai-Lama-besucht-Hamburg-_arid,926145.html

Photos of the Hamburg Demonstrations, Pre-Protest

Video Coverage of the Hamburg Demonstrations

Hamburg: Dalai Lama’s arrival greeted by Shugden practitioners

From Dorje Shugden Tibetan Followers

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Dalai Lama’s Arrival in Hotel met with ISC Demonstration

From ISC

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ISC protesters greet the Dalai Lama as he arrives in Hamburg

From ISC

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The late Shamarpa with H.H. the 17th Karmapa Trinley Thaye Dorje

On 11 June 2014, the world lost a light when news of the passing of Kunzig Shamar Rinpoche Mepham Chokyi Lodro surfaced. Devotees from all around the world mourned and prepared for the final rites of H.H the 14th Shamarpa, which the late master himself had indicated should be performed in Nepal.

The proper legal procedures were observed and the appropriate permits obtained in preparation for the final journey of Shamar Rinpoche’s holy kudung (physical remains) from India to Nepal on July 13, 2014. An unforeseen complication arose however; the government of Nepal suddenly withdrew their approval for Shamar Rinpoche’s kudung to enter the country.

While high lamas and disciples from near and far gathered in Shar Minub monastery in Kathmandu in anticipation of the final rites, Shamar Rinpoche’s kudung remained enshrined in the Diwakar Vihara Buddhist Academy in Kalimpong, India and his administration worked around the clock to resolve the concerns of the Nepalese government.

As the end of July approached, permission was still not granted even with students and relatives petitioning the government and making heartfelt appeals to the Prime Minister of Nepal. One can only imagine the anger, frustration, disappointment and emotional outcry during the fight to bring Shamarpa’s holy kudung back to Nepal, the place with which his line of incarnations has a strong karmic bond and where he had been actively spreading the Dharma.

A report from the Shamarpa’s official website (click to enlarge)

With the situation deteriorating and tempers flaring, the spiritual leader of the Karma Kagyu sect, His Holiness the 17th Gyalwa Karmapa Trinley Thaye Dorje rose above all to guide his people, stating and advising them:

This is a time for wisdom and responsibility. We must guard ourselves from any thoughts, words and actions that could lead to harm or unnecessary karma. ~ H.H. the 17th Karmapa Trinley Thaye Dorje

This is a strong, apt and powerful statement from the Karmapa, befitting a true spiritual leader, to forewarn his disciples of the karma they can create for themselves should they be misguided by anger and frustration thus leading to violence or unfavorable actions.

Leaders should always look out for the welfare of those under their guidance, and this is even more necessary when it comes to spiritual leadership. It is clear that the Karmapa does as he preaches, that the welfare of all his disciples are in his consideration, and his statement alone as Spiritual Head of the Karma Kagyu lineage did much to prevent his followers and those of the Shamarpa from creating harm for others and themselves.

H.H. the 17th Karmapa Trinley Thaye Dorje

Unfortunately, the same cannot be said for His Holiness the 14th Dalai Lama, considered by many to be the leader of all Tibetan Buddhists. Knowing full well that hatred and discrimination is running rife amongst his followers and the Tibetan citizenry, the Dalai Lama does nothing to advise them against the violence shown towards Dorje Shugden practitioners.

As the temporal and spiritual leader of Tibet, there is no doubt that news of the attack on Gen Chonze of Trijang Ladrang, the ruthless occupation of Domo Geshe Rinpoche’s monastery not once but twice, and the aggression of Dalai Lama supporters towards peaceful demonstrators in Europe, amongst many other unjust events, would have reached the Dalai Lama’s ears.

One would expect nothing less of a spiritual leader (and a Nobel Peace Prize winner to boot) than to put a stop to such actions that accomplish nothing but to divide and separate the community further. Most bizarrely however, the Dalai Lama has done nothing of the sort – no reprimand or advice has crossed his lips, and the violence and discrimination against Dorje Shugden practitioners continues unabated.

Why has the Dalai Lama remained silent regarding the widespread and proven incidents of violence perpetrated by his supporters? One need only compare his actions to those of the Karmapa, who endeavors to protect his followers from performing any sort of harmful action, even before it has happened.

The Central Tibetan Adminstration (CTA) has even published a hit list of Dorje Shugden practitioners. Why has the Dalai Lama kept silent about the actions of his own administration, unless its publication was also approved by him?

H.H. the 14th Dalai Lama is famed for his advice on inter-religious tolerance and peace, except when it comes to Dorje Shugden practitioners

The tenets of Buddhism do not encourage the harming of others, let alone acts of violence. The Dalai Lama himself has quoted this in his recent plea to Sri Lankan monks to stop their acts of violence against minority Muslims, even asking them “to imagine an image of Buddha” before committing anti-Muslims crimes.

If the Dalai Lama can advise Sri Lankan Buddhists against harming those from different religious beliefs, why does he not give the same advice to his people who are squarely against Dorje Shugden worshippers, who also happen to be fellow Buddhists? Doesn’t his tolerance and consideration apply to Dorje Shugden practitioners too? In fact, the Dalai Lama’s silence is an indirect form of approval and encouragement of violent behavior towards Dorje Shugden practitioners.

The Dalai Lama has also spoken out against caste-based discrimination, but in effecting the ban on Dorje Shugden, he has in fact further segregated his own people. Shugden practitioners are not allowed in the three great monasteries of Ganden, Drepung or Sera unless they swear to give up his practice, they are not allowed to attend the Dalai Lama’s teachings, nor do they have equal opportunities and access to education and medical care. Surprisingly (or unsurprisingly), the Dalai Lama has also done nothing about these acts of discrimination within the Tibetan monastic community.

A spiritual leader’s role is to dispense advice and to teach by example. The 17th Karmapa Trinley Thaye Dorje is doing that very well. The Dalai Lama would do well to follow his lead rather than silently endorsing atrocities of human rights abuse.

NOTE: The Nepal government eventually relented their stance and allowed the Shamarpa’s kudung to enter Nepal. Kunzig Shamar Rinpoche’s kudung arrived at Shar Minub monastery on 29 July 2014, and the final cremation ceremony took place on 31 July 2014.

Dharma Protector Dorje Shugden is an essential protector for this era. At the most basic level, Dorje Shugden is able to solve various supernatural phenomena that one may encounter, such as spirit disturbances, sorcery or negative interferences.

He is also able to dispel samsaric problems such as ill-health, financial difficulties, family disputes, problems in the workplace, failing businesses, emotional instability, etc.

At a higher level, Dorje Shugden’s ultimate purpose as an enlightened Dharma protector is to benefit and support all sentient beings along their spiritual journey. Many practitioners have been amazed by the spiritual benefits they have received through sincere and consistent Dorje Shugden practice.

Ultimately, as Dorje Shugden is one of the most important Dharma protectors of this day and age, the merits from sincerely and consistently performing or sponsoring his puja are countless.

10 Benefits of a Dorje Shugden Puja

1. Removes inner and outer obstacles for one’s spiritual growth and attainments
2. Provides favorable conditions for one’s dharma practice to flourish
3. Develops wisdom, clarity and peace of mind
4. Improves memory and understanding, particularly the understanding of dharma
5. Overcomes financial troubles and brings material wealth
6. Grants protection from evil spirits, negative energies and witchcraft
7. Heals the body, mind and spirit
8. Grants protection from harmful, dangerous and life-threatening situations
9. Provides swift assistance in times of need
10. Creates a strong spiritual connection to an enlightened being for protection in this and future lives until one achieves bodhicitta.

Therefore, whenever you encounter a problem for which you need a little divine help, do perform a Dorje Shugden puja or request a monastery to do one on your behalf. The results are miraculous.

Zetho Monastery in Chamdo

H.E. the 13th Daknak Rinpoche is an eminent Dorje Shugden lama of our time. At present, Daknak Rinpoche’s activities mainly revolve around his new monastery in Taiwan. However, the practice of the pure Gelug tradition is still strong in Daknak Rinpoche’s personal monastery, Zetho Monastery.

Located in Lhorong within the Chamdo Prefecture in Tibet, Zetho Monastery houses over 300 monks and is a thriving monastic community of Dorje Shugden practitioners.

Below are some pictures of Zetho Monastery, which is the traditional seat of Daknak Rinpoche’s line of incarnations.

H.E the 13th Daknak Rinpoche

Zetho Monastery’s main building

Unveiling a massive thangka of Lama Tsongkapa at Zetho Monastery

A close up of the thangka – the bottom right features an image of the great Dharma protector Dorje Shugden

The term Mongols commonly refers to the Mongols proper (a.k.a. Khalkha), the Kalmyks, Buryats, Oirats, and Southern Mongols. Ancient Chinese texts trace the ancestry of the Mongolic peoples to Donghu, a nomadic confederation occupying eastern Mongolia and Manchuria.

The growth of the Mongol Empire led the Mongols to settle over almost all of Europe and Asia. Besides successful empire building, the Mongols also carried out military campaigns from the Adriatic Sea to the Indonesian island of Java and from Japan to Palestine (Gaza). Over time, as a result of their conquests, the Mongols became the Padishahs of Persia, Emperors of China, Great Khans of Mongolia and one even became Sultan of Egypt!

Buddhism arrived in Mongolia from Tibet in the 13th century, during the time of Genghis Khan.

By 1279, the Mongols conquered the Song Dynasty and brought all of China under control of the Yuan Dynasty. Although the emperors of the Yuan Dynasty in the 14th and 15th century had already converted to Tibetan Buddhism, the religion did not stick with the Mongols during this period. They returned to their old shamanist ways after the collapse of their empire.

The amazing Mongol Empire circa 1294

The Gelug school becomes the state religion of Mongolia

Despite the collapse of their empire, the Mongols continued to play an important role in neighbouring Tibet by assisting in Tibetan unification. The activities of the Mongols were conducive to the prominency of the Sakya school and then Gelug, and to the further development of the Tibeto-Mongolian civilisation.

School and state were intertwined and supporting, and the doctrine of reincarnation made it possible for the reincarnations of living Buddhas to be “discovered” conveniently in the families of powerful Mongol nobles.

In 1576 the Gelug school of Tibetan Buddhism became the state religion of Mongolia.

In 1578 Altan Khan, a Mongol military leader with ambitions to unite the Mongols invited the head of the rising Gelug lineage of Tibetan Buddhism, Sonam Gyatso, to a summit. They eventually developed an alliance that gave Altan Khan legitimacy and religious sanction for his imperial ambitions which conversely provided the Buddhist school with protection and patronage.

Altan Khan also gave the Tibetan leader Sonam Gyatso the title of Dalai Lama (Ocean Lama). Altan Khan died soon after, but in the next century the Gelug School spread throughout Mongolia, aided in part by the efforts of contending Mongol aristocrats to win religious sanction and mass support for their efforts to unite the Mongols in a single state.

Tibetan Buddhism thrived in Mongolia until the beginning of the 20th century, where there were some 100,000 monks. It is estimated that a third of Mongolia’s male population were Buddhist lamas then, living in 700 monasteries.

But communism began to take hold in the 1920s and, after more than a decade of failed attempts to wipe out Buddhism, Soviet dictator Joseph Stalin and his Mongolian protege, Khorloogiin Choibalsan, unleashed a brutal purge in 1937, destroying temples and decimating the clergy.

No one knows exactly how many monks and nuns were killed but mass graves uncovered in recent years indicate tens of thousands disappeared between the 1930s and 1960s. Some put the figure at 30,000 killed, with another 10,000 banished to Siberian labor camps. By 1940, institutional Buddhism had ceased to exist in the Mongolian People’s Republic.

The Dalai Lamas

Sonam Gyatso was born near Lhasa in 1543 and was recognised as the reincarnation of Gendun Gyatso and subsequently enthroned at Drepung Monastery by Panchen Sonam Drakpa, the 15th Ganden Tripa, who also became his tutor. Sonam Gyatso studied at Drepung Monastery and eventually became its abbot. His reputation spread quickly and the monks at Sera Monastery also recognised him as their abbot.

The title “Dalai Lama” was first bestowed by the Mongolian ruler Altan Khan upon Sonam Gyatso in 1578. This is how it happened.

Since the time of the great Genghis Khan, only people who were of his “royal” lineage were allowed to rule Mongolia. This frustrated many would-be rulers who were not of this line and Altan Khan was the most destructive of these usurpers. He perceived that through the Buddhist faith, he could gain legitimacy by claiming to be a reincarnation of Khublai Khan.

Sonam Gyatso

Sonam Gyatso, a monk of the Gelugpa (Yellow Hat) school of Buddhism, was then in a position responsible for finding a foreign patron for Gelugpa institutions. He found this patron in Altan Khan.

Altan Khan first invited Sonam Gyatso to Mongolia in 1569, but it is said that Sonam Gyatso refused to go and sent a disciple in his stead, who reported back to Sonam Gyatso about the great opportunity to spread Buddhist teachings throughout Mongolia.

Altan Khan again invited Sonam Gyatso to Mongolia in 1571 and embraced Tibetan Buddhism. After some hesitation, with followers begging him not to go, Sonam Gyatso’s party set out and was met at Ahrik Karpatang in Mongolia where a specially prepared camp had been set up to receive them. Thousands of animals were given to him as offerings and five hundred horsemen had been sent to escort him to Altan Khan’s court. When they arrived there, they were greeted by over ten thousand people including Altan Khan dressed in a white robe to symbolize his devotion to the Dharma.

In 1578, Sonam Gyatso proclaimed Altan Khan to be the reincarnation of Khublai Khan, and in return, Altan Khan gave the title “Dalai Lama” to Sonam Gyatso. Altan Khan also posthumously awarded the title to his two predecessors, making Sonam Gyatso the 3rd Dalai Lama. Sonam Gyatso also publicly announced that he was a reincarnation of Phagpa while Altan Khan was a reincarnation of Kublai Khan, and they had come together again to cooperate in propagating the Buddhist religion.

Altan Khan

Altan Khan had Thegchen Chonkhor, Mongolia’s first monastery, built and a massive program of translating Tibetan texts into Mongolian commenced. Within 50 years, most Mongols had become Buddhist, with tens of thousands of monks who were members of the Gelug order loyal to the Dalai Lama.

Sonam Gyatso’s message was that the time had come for Mongolia to embrace Buddhism, that from that time on there should be no more animal sacrifices, that images of the old gods were to be destroyed, that there must be no taking of life, animal or human, that military action must be given up and that the immolation of women on the funeral pyres of their husbands must be abolished. He also secured an edict abolishing the Mongol custom of blood sacrifices. These and many other such laws were set forth by Sonam Gyatso and were instituted by Altan Khan. According to legend, Avtai Sain Khan was also given a Buddha relic by the Third Dalai Lama to help spread of Buddhism.

The alliance with the Mongols would later prove instrumental in establishing the Gelug order as the rulers of Tibet during the reign of the Great Fifth Dalai Lama.

Altan Khan died in 1582, only four years after meeting with the Third Dalai Lama. He was succeeded by his son Sengge Düüreng who continued to diligently support Buddhism, and two years later the Third Dalai Lama decided to make another visit to Mongolia. On his way, he founded the monastery of Kumbum at the birthplace of the great teacher and reformer, Je Tsongkapa. By 1585, he was back in Mongolia and had converted more Mongol princes and their tribes.

The Dalai Lama was again invited to visit the Ming emperor, which he accepted, but this time he fell ill and died (in 1588, aged 45) in Mongolia whilst on his way back to Tibet. Altan Khan’s great-grandson, Yonten Gyatso, was selected as the 4th Dalai Lama, thus making him the only non-Tibetan Dalai Lama.

Monks were some of the leading intellectuals in Mongolia, responsible for much of the literature and art of the pre-modern period. Many Buddhist philosophical works lost in Tibet and elsewhere are still preserved in older and purer form in Mongolian ancient texts (e.g. the Mongol Kanjur). Zanabazar (1635–1723), Zaya Pandita (1599–1662) and Danzanravjaa (1803–1856) are among the most famous Mongol holy men.

Namkar Barzin

Namkar Barzin

Namkar Barzin is the second minister to Dorje Shugden after Kache Marpo. He is one of the newest members of Dorje Shugden’s entourage, whose history goes back to around 60-75 years ago. He is not an enlightened being but an oath-bound Dharma Protector, after being subdued as a raging spirit by Domo Geshe Rinpoche and placed under the command of Dorje Shugden.

Namkar Barzin was a Mongolian man who traveled from Mongolia to Dungkar Monastery with only one wish, to be ordained as a monk. He was old and poor but still made the effort to travel a far distance to seek solace.

Unfortunately, when he arrived at the monastery, Namkar Barzin was ill treated by the resident monks because he was merely a penniless old beggar. The monk in-charge rejected Namkar Barzin’s request to be ordained and chased him out. This sincere beggar, who thirsted for the Dharma so much and who had nothing else but the Dharma to depend on, again requested help from four monks who he met outside the monastery. However, to his dismay, he was insulted and beaten up by them.

At that point, Namkar Barzin became enraged and cursed the monks who ill-treated him, saying that they would all die within a year. Much later, this poor Mongolian man was found dead near a place known as Pema Choling. The nomads who lived in that area saw his body and threw it into a river where it got caught between some rocks for days. Herders nearby who saw Namkar Barzin’s body amused themselves by throwing stones at him and making fun of him.

Although already dead, fiery anger arose in Namkar Barzin which turned him into a fearsome raging spirit. This was when the nightmare for that area began.

A weird disease erupted and spread, causing many herders and their yaks to fall ill and die, including one of the monks who had previously mistreated Namkar Barzin. Once, Namkar Barzin even possessed a victim and clearly indicated how many more people he was going to kill.

Respite only came when Domo Geshe Rinpoche, who was then the abbot of Dungkar Monastery, heard of this bad news and went to tame the angry spirit. After successfully subduing Namkar Barzin, Domo Geshe Rinpoche made him take an oath to protect Dharma teachings and the area where Dungkar Monastery was situated. Domo Geshe Rinpoche also put Namkar Barzin under the command of Dorje Shugden as the second minister of Dorje Shugden’s entourage, where he would be able to collect vast merits and benefit countless sentient beings for infinite lifetimes.

Jaya Pandita (1642 – 1708)

Jaya Pandita

A boy with promising signs was born in Mongolia to the royal bloodline of the legendary Chinggis Khan. He would later emerge as a most important figure between the Mongolian and Tibetan worlds, who would come to be among the most significant students of the renowned master Tulku Drakpa Gyeltsen, and known for having preserved the secret biography (namthar) of this great master.

In his youth, he traveled to Tibet, enrolled into Tashi Lhunpo Monastery and began his monastic curriculum. In 1660, the Great Fifth Dalai Lama bestowed the title ‘Jaya Pandita’ upon the young monk on the auspicious occasion of his ordination. He practiced Yamantaka, Sitatapatra and Guhyasamaja as his yidams and delved into the contemplation of the great treatises while studying the medical treatises. Some of the greatest Tibetan masters of that time were his spiritual mentors, including of course the most illustrious Tulku Drakpa Gyeltsen.

He would later return to Mongolia and spend the rest of his life translating a great number of important Tibetan texts into Mongolian. Jaya Pandita himself was a great linguist and his exposure to the technical sophistication of the Tibetan written language inspired him to revise the Mongol alphabet, making the Mongol written language phonetically more accurate. This later became the genesis of an independent literary tradition.

Due to political reasons, the written records of Tulku Drakpa Gyeltsen were tampered with or wiped out in Tibet. However, one of the few surviving documents that details the life and writings of Tulku Drakpa Gyeltsen was preserved amongst the written works of Jaya Pandita, as well as the biographies of his previous incarnations. Not only do these biographies link Dorje Shugden closely to his illustrious previous lives, they also explored the most secret, mystical side of Tulku Drakpa Gyeltsen, revealing for example some of the visions that this master had even when he was still very young. The story of Tulku Drakpa Gyeltsen’s transformation into Dorje Shugden, the Protector of the Ganden tradition also fired the popular imagination of the Mongol scholars.

Mongolian scholar Lobsang Tamdin later analysed the meaning of a prophecy that Tulku Drakpa Gyeltsen had received from Panchen Lama Lobsang Chokyi Gyeltsen – that as soon as Tulku Drakpa Gyeltsen passed away, the Chinese emperor came into the world. This was a clear indication that the Emperor Kangxi of the Qing dynasty was none other than the incarnation of Tulku Drakpa Gyeltsen. He also became famously known as an emanation of Manjushri, with specifically close connections to Wu Tai Shan in China, the abode of Manjushri.

By these writings, the initial diffusion of Dorje Shugden’s practice in Mongolia is inextricably linked to the popularity of these texts. Unfortunately, this tradition of recognizing Dorje Shugden on the basis of his previous lives came to an end in the 19th century. More unfortunately, many scholars today fail to reference these early sources in their contemporary discussions of Dorje Shugden, often leaning more towards the recent discussions of him as a spirit rather than relying on the texts of old which clearly pointed to his enlightened nature.

The legacy that Jaya Pandita left behind after his demise was not restricted to the literary tradition alone. He also founded an important monastery in Mongolia and four other monastic colleges.

Present-Day Lamas and Monasteries

Khalkha Jetsun Dhampa

His Eminence the 9th Khalkha Jetsun Dhampa Dorjee Chang Jampel Namdrol Choekyi Gyaltsen

There is no Lama more highly respected and loved within the Mongolian Buddhist community than Khalkha Jetsun Dhampa Rinpoche, in all of his incarnations. (Khalkha is one of the largest regions of Mongolia, and Jetsun Dhampa means “Lord of Refuge”).

The Khalkha Jetsun Dhampa Khutuktus are the spiritual heads of the Gelug lineage of Tibetan Buddhism in Mongolia. They also hold the title of Bogd Gegeen, making them the top-ranked lamas in Mongolia. He is to the Mongolians what the Dalai Lama is to the Tibetans.

The first Khalkha Jetsun Dhampa was recognized by the 5th Dalai Lama. Since that time, both have enjoyed a very close relationship that has also contributed to the rapid growth of Tibetan Buddhist lineages and teachings within Mongolia. Today, Mongolian communities throughout the world has as much respect for Khalkha Jetsun Dhampa as they do for the Dalai Lama.

All incarnations of Khalkha Jetsun Dhampa are strongly remembered for the pivotal role they have played in bringing Buddhism to Mongolia, causing it to grow and keeping it alive to this very day. They have become leaders of the country in their own right, with some of them even leading the country in secular and political affairs.

The Fourth Jetsun Dhampa, of the 18th Century, rose to fame for creating many Buddhist images and texts, making many offerings in his life and for establishing numerous monastic institutions for learning with specialties in debates and meditation. Jetsun Dhampa also had a connection with the very famous Amarbayasgalant Monastery in Mongolia, having built temples in the area. After he passed away, his remains were also enshrined here.

With a special aptitude for grasping the many teachings of both Sutra and Tantra, this incarnation was known for both strong commitment to his personal practice and for creating the foundation for Gelug teachings to flourish throughout Mongolia.

It was also around this time that Dorje Shugden’s practice was starting to take more prominence within the Gelugpa schools of Tibet, with notable praises to Dorje Shugden being written by many Lamas.

Jetsun Dhampa’s contribution to these canons of texts was unique for the references he made to Shambhala in the texts he composed. Shambala is known to be one of the places where Dorje Shugden resides, while Jetsun Dhampa’s previous incarnation Taranatha was very famous for having mastered the Kalachakra Tantra and frequently passing on the initiation.

The Kalachakra practice is very closely associated with Shambhala for it is believed that the Tantra was first taught there by Shakyamuni and strongly preserved there. The prayers written by Jetsun Dhampa call upon this connection that Dorje Shugden has with Shambhala, thus helping practitioners to create an affinity with this deeply spiritual place and its realized beings.

In recent times, the Jetsun Dhampas continue to maintain a very close and mutually supportive relationship with the many incarnations of the Dalai Lamas. The 9th Khalkha Jetsun Dhampa Khutuktu Jampal Namdol Chökyi Gyaltsen (1932 – 2012), was installed by the Dalai Lama as the head of the Jonang lineage. Furthermore, the current Dalai Lama and 9th Jetsun Dhampa spent much of their childhood together, studying under the same tutors, playing, and at family gatherings. It was probably from this long-standing relationship that Mongolia and Tibet have enjoyed a strong friendship and that Buddhist practices have been able to spread so quickly and firmly among Mongolian communities.

Lobsang Tamdin (1867 – 1937)

Lobsang Tamdin

Lobsang Tamdin, a Mongolian scholar and master, was a lineage holder of many practices. He became especially known for collecting many important texts written by Mongolian and Tibetan masters throughout his life. He was also known for having composed rituals to Dorje Shudgen.

Lobsang Tamdin began his studies first in Ganden Monastery, Ulanbataar (Mongolia) where he mastered the Sutras and Tantras. This was also where he received his ordination vows. While he was most renowned for his academic contribution to Dharma and the many comprehensive texts he authored (compiled in 12 volumes, including important texts from other masters, historical accounts of the birth of various monasteries, the history of Buddhism in India, Tibet and Mongolia, and rituals and prayers of Dorje Shugden), Lobsang Tamdin is also remembered for certain miracles he performed in his lifetime, including the spontaneous manifestation of two stupas inscribed with mystical letters.

Lobsang Tamdin’s works include Tulku Drakpa Gyeltsen’s biography and a book on Dorje Shugden’s reincarnation lineage. In his account, Lobsang Tamdin stated that Tulku Drakpa Gyeltsen took rebirth as the Kangxi Emperor of China who was widely believed to be the emanation of Red Manjushri. He also authored various other works related to Dorje Shugden, including a propitiation text and praise to Dorje Shugden.

On top of everything that he personally authored, Lobsang Tamdin made a remarkable contribution to the vast collection of Buddhist texts by documenting all the lineages of transmissions to practices which he received, based upon the canon of teachings and commentaries already existing at the time. This is very important for it traced the ways in which practices had been passed down from one master to another, thus validating the authenticity of each practice and teaching. Validating the lineage of any practice is an especially important point in Buddhism so as to ensure that the practice received comes unbroken across the generations of teachers and can be traced back to its original, most authentic source.

One particularly noteworthy documentation was that of the Dorje Shugden bepum, for which Lobsang Tamdin located and noted the transmission for almost all texts within that collection. This document continued to be referred to and held in high esteem by many masters after him and is a central reference text to all the most important Shugden texts.

Zava Damdin Rinpoche and Delgeruun Choira Monastery

Zava Damdin Rinpoche

Delgeruun Choira is the traditional seat of Zava Damdin Rinpoche, a lineage of lamas whose stature was almost as great as the Bodg Khans of Mongolia. The previous incarnation was a famed scholar, yogi, healer and mahasiddha who wrote 16 volumes of commentaries to Buddhist Sutras and Tantras as well as many ritual texts.

Zava Damdin Rinpoche arises from a new generation of eminent young lamas who remain devoted practitioners of the Dharma Protector Dorje Shugden in spite of the unlawful ban on this deity. Actually, because of lamas like Zava Damdin Rinpoche, the practice has continued to see enormous growth around the world and in countries such as Mongolia which has long held a strong historical and religious connection with Tibetan Buddhism. Given Zava Damdin Rinpoche’s busy schedule, it would appear that there is no shortage of Mongolian Buddhists wishing to continue with the 350-year-old Shugden practice and the many other teachings of this lineage.

The current Zava Damdin Rinpoche picks up where his previous reincarnation left off and continues to work for the benefit of all sentient beings, bringing the Buddhadharma to millions across Mongolia and around the world.

Guru Deva Rinpoche

Guru Deva Rinpoche

Guru Deva Rinpoche, an incarnation of one of the 84 Siddhas, Bundasheri Tulku Guru Deva, was born in Mongolia for the sole purpose of creating “great benefits for the Dharma and all sentient beings”.

He was a highly qualified Lama, having traveled to Tibet at the age of 20 and studied in the great monastic university of Drepung under great masters like Kyabje Pabongka Rinpoche, Kyabje Trijang Dorje Chang, Kyabje Ling Rinpoche and Kyabje Gonsar Rinpoche, mastering both Sutra and Tantra.

Guru Deva Rinpoche is known for his significant contributions towards the building of the palace of the Dalai Lama in India as well as the re-establishing of the three great monastic universities – Ganden, Sera and Drepung – in India, after the exodus from Tibet. He also helped to establish many other monasteries and temples as well as accommodation for the refugees in India.

When Buddhism was revived in Mongolia in 1992, Guru Deva Rinpoche personally helped in the restoration of temples, statues and scriptures. In addition, he saw to the restoration of accommodation and facilities for the monks and the people of Mongolia, and also played a role in reviving the education of the monastics. In all these efforts, Guru Deva Rinpoche worked extensively, untiringly and in a complete manner to benefit sentient beings, right to his old age.

Sadly, this great holy being was forced to leave India and Nepal and retire to Mongolia after he protested the Dalai Lama’s ban on Dorje Shugden. He remained, until his death in 2009, isolated from the Tibetan community amongst whom he had lived and shared and spread the Dharma for the benefit of all beings.

In Summary

The advent of widespread Tibetan Buddhism in Mongolia began in 1578 when Altan Khan, a Mongol military leader with ambitions to unite the Mongols invited Sonam Gyatso of the rising Gelug lineage of Tibetan Buddhism to a summit. They formed an alliance that gave Altan Khan legitimacy and religious sanction for his imperial ambitions and that provided the Buddhist school with protection and patronage. In the next century the Gelugpa School spread throughout Mongolia.

Today it is estimated that the majority religion in Mongolia is Tibetan Buddhism at 53%. Having survived suppression by the Communists, Buddhism among the Eastern, Northern, Southern and Western Mongols is primarily of the Gelugpa school of Tibetan Buddhism. And without the Dalai Lama’s political influence in Mongolia, the practice of Dorje Shugden in Mongolia is thriving and well.

Images of Dorje Shugden in Mongolia

Dorje Shugden stone carving at Amarbayasgalant Monastery

Dorje Shugden statue in Amarbayasgalant Monastery

Dorje Shugden statue in Amarbayasgalant Monastery

Dorje Shugden Thangka in Amarbayasgalant Monastery

Dorje Shugden statue in Delegriin Choiriin Khiid Monastery, Mongolia.

Images of Dorje Shugden Monasteries in Mongolia

Amarbayasgalant Monastery in Mongolia

Dorje Shugden Chapel in Amarbayasgalant Monastery

Videos of Dorje Shugden in Mongolia

Amarbayasgalant – Monastery with Dorje Shugden in Mongolia

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Oracle Dorje Shugden ceremony of protector possessing in Ulaanbaatar

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Dorje Shugden in Tibet and Mongolia

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Dorje Shugden Monastery Amarbayasgalant – Mongolias Ancient Hidden Gem

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Read more about Dorje Shugden in Mongolia:

Monastery with Dorje Shugden in Mongolia
Oracle taking possession of Dorje Shugden in Ulan Bator, Mongolia
Dorje Shugden in Tibet and Mongolia
Dorje Shugden in Mongolia (Guru Deva Rinpoche)
Zava Damdin Rinpoche spreads Dharma in Mongolia
H.H. Trijang Rinpoche Consecrates Amarbayasgalant Monastery in Mongolia
Trijang Rinpoche confers Dorje Shugden initiation in Mongolia
Delgeruun Choira Monastery
Mongolia – Gandan Monastery – The large Chenresig statue was sponsored and built by Sogpu Rinpoche Guru Deva

On May 18, 2014 at around 3.30 pm, Gaden Choaling, a Dorje Shugden monastery traditionally belonging to H.H. Domo Geshe Rinpoche, was forcefully occupied by a group of monks and laypeople from Tharpa Choaling.

Over three months later, this grave injustice has yet to be resolved, no thanks to the gross inaction from the Central Tibetan Administration, thus prompting the Ghum Dun Gon Samten Choaling Association to call for a meeting with Dorje Shugden devotees from all around the world, including the President of the Dorjee Shugden Society of Delhi, in their efforts to garner support to reclaim what rightfully belongs to their Guru, H.H. Domo Geshe Rinpoche.

The official press release can be read below.

Ghum Dun Gon Samten Choaling Association

Central Committee
Regd No. S/55139/87-88
P.O. Ghoom, Dist. Darjeeling – 734102
Tel Nos: 0354-22-74297; 0354-22-74533
Fax No: 0354-22-74397

Branches
Samten Choaling Monastery, Darjealing
Tharpa Choaling Monastery, Kalimpong
Tashi Choaling Monastery, Kurseong
Gaden Choaling Monastery, Pedong
Enchey House, Gangtok

PRESS RELEASE

21st August 2014, Darjeeling

A meeting of all worshipers of Dorje Shugden was held at Ghum Dung Gon Samten Choaling Monastery on the 21st of August 2014.

The administrator of Samten Choaling Monastery, Ghe Tshering La welcomed the guests who had arrived from all over the country. He also requested the President of the Dorjee Shugden Society, Delhi to chair the meeting.

The General Secretary of Ghoom Dun Gon Samten Choaling Association spoke at length on the forceful entry into Gaden Choaling Gompa at Pedong. He informed the guests about the action taken by the Association and the cooperation it had received from members from around the world. He also informed the gathering that future plan of action would be decided once the Sub Divisional Officer gives her judgement.

The secretary also spoke about the plan for the future and highlighted the need for closer cooperation among members and the need to expedite the flow of information and news so that all members and followers are on the same wavelength.

The representative from Europe expressed his solidarity with the Association and his desire to be actively involved with the education and the welfare schemes planned by the Association. He also gave a brief History of H.H. Domo Geshe Rinpoche which was a revelation to all His followers.

The representative from the United States expressed his sympathy with the Association with regard to the demise of Ghe Passang Dorjee La and the debacle that was being enacted at Kalimpong and the forceful attempt to wrest control of Gaden Choaling Gompa at Pedong. He promised to work closely with the Association till justice is granted to the Association.

Other delegates from Nepal, Shillong, Shar Ganden and Ser Pom from the South also voiced their opinion and promised full cooperation to the Association in its fight for justice. The meeting ended with a vote of thanks given by Sri Nima Tshering.

The original press release (low resolution)

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.

Why Western Buddhist Followers should think twice before receiving Kalachakra from the Dalai Lama

Buddhism has become increasingly popular in the west, which is really a cause of great rejoicing. Many pure teachers have come to the west; the 16th Karmapa first came in the mid-1970s; Zong Rinpoche, Geshe Kelsang Gyatso, Ganchen Rinpoche, Penor Rinpoche and many other high Rinpoches have all brought their perfect teachings to the west. As Vajrayana masters, these Rinpoches teach their disciples both sutra and tantra, the latter of which allows a samaya, or guru-disciple relationship, to form. There are various tantric masters with which one can take initiation, and different people have different karmas which make some disciples suited better to a particular teacher.

In the Vajrayana, it is typically very important to take the lama’s advice to heart, so committing to a guru should be done with care. Generally, one examines a guru for some time, even for years, before committing to higher vows. Now, part of the point of examining the guru is, I believe, to make sure this would be a valid teacher, an authentic teacher, whose advice we can trust. The teacher should have the qualities of an authentic Mahayana spiritual guide, as well as the qualities of a tantric master.

Also, in my experience, authentic teachers give their students some choice, and without punitive consequences. So when Geshe Kelsang Gyatso gave his final public empowerments, he would tell people that they have choice in what they do. Likewise, other masters, such as Shamar Rinpoche and Karmapa Thaye Dorje would encourage people to think for themselves.

I have never seen a qualified spiritual guide tell people to be intolerant of one another, ignore when they self-immolate, or give advice that is essentially political in nature. The purpose of a qualified spiritual guide, whether Mahayana, Vajrayana, or both, is to help all living beings reach Buddhahood. When a disciple is taking highest Vajrayana vows, then they are committing to a particular lama and lineage to become a Buddha; if the guide is qualified, then the guide can give samaya. Keeping samaya with a qualified guide by a qualified student propels the student to enlightenment, eventually resulting in the student’s becoming a Buddha to benefit all living beings.

It is sometimes possible, and has happened in the history of Tibet, that there are misuses of tantra, for instance which happened just before Buddha Atisha came to Tibet to restore the teachings. Sometimes, then, it is possible for a student to misjudge who is a qualified guide. Technically, according to Shamar Rinpoche’s “Learning to See”, a vajramaster is supposed to be enlightened. So whether recognized or not, we need to be at a level where we have some experience and genuine trust that our potential vajramaster is a Buddha. For a beginner, it might be possible to mistake blind faith for genuine trust. For instance if someone goes to a happy, feel good teaching, or reads a happy, feel good book, they may think the person who wrote it must be a Buddha, especially if everybody says so.

In the case of the Dalai Lama, he as former head of state from the time of the 5th Dalai Lama until a few years ago, has been touted as Chenresig, the Buddha of Compassion. In the past, and even now, saying anything against the monarch, the Dalai Lama, was very dangerous. It could result in death or the removal of your eyes or other terrible penalties. People were afraid, obviously, so they would pretend to go along with the Dalai Lama, just like in medieval Europe where people would pretend to go along with the monarch to ensure they lived till morning.

In Buddhist culture, the Dalai Lama has at his disposal an extra weapon in the arsenal of demanding fealty from his followers; he tells them they are very important advanced practitioners who are very lucky to receive the Kalachakra empowerment from him. Though this empowerment used to be given to only a few people at a time, now the Dalai Lama has broken with tradition and has given it to the masses publically on numerous occasions.

Hundreds of thousands of people attended the Dalai Lama’s Kalachakra initiation recently in Ladakh, July 2014

He is not really displaying the qualities of a qualified Mahayana spiritual guide, because he has no respect for the tantra and gives the initiations to people who are not good vessels. Since most people are not qualified to engage in samaya, due to lack of understanding, view, renunciation, or bodhichitta, then it would seem improbable that they could really take samaya anyway. A pure teacher would recognize this, and never misuse their misunderstanding to dictate their lives or further non-dharmic or selfish notions.

Concerning Dorje Shugden, the Dalai Lama gives advice which is not only illogical and unsound, but completely breaks with the lineage teachers in a direct line before him. In other words, he doesn’t have a pure lineage, because he himself broke from what his teachers said. Then he initiates masses of people, and unlike Geshe Kelsang Gyatso who tells his students they have choice in what they do, the Dalai Lama issues directives which become like threats if not kept.

So, if some poor newer Buddhist goes to the Kalachakra, or even one that was Buddhist most of their life but doesn’t possess basic understanding, they may think both they and the Dalai Lama are qualified. Why? Because since the time of the Fifth Dalai Lama so many people in Tibet were afraid to say the Dalai Lama was not qualified for fear of finding their heads being detached from their bodies by one of the Dalai Lama’s ministers. In the west, people are told that the Dalai Lama is the Buddha of compassion. They are supposed to believe this a priori, without more than a superficial examination of the Dalai Lama’s teachings or books. How would they examine this jet-setting politician thoroughly? In most cases it would be hard. Anyone can repeat the words of Buddha, but we need a teacher who embodies the teachings.

So, if you are from the west, or even from Tibet, please re-examine your faith. Many of us who have had some experience with other religions may intuitively understand blind faith. For instance, sometimes in the west Christians proselytize at us that we should believe the teachings of Christ or we will go to hell. It is very kind of Christians to be so concerned for our next re-birth, and good karma that they wish for us to go live with their God (which is sort of like wishing us to live in the pureland). However, we as Buddhists would understand that they see the world differently and continue on our path.

Likewise, if we get fooled into taking someone (like the Dalai Lama) as a tantric master, we may mistakenly think that if we go against his directive we would go to hell. I think, in the case that we did not really take him as a guru because we were unqualified enough to be fooled, or in the case where he isn’t able to give samaya, such as if he breaks with the spiritual tradition from which he hails, then we should not worry.

I do not think the Dalai Lama is actually capable of giving samaya at this point, as he broke with what his actual masters used to teach, and defamed H.H. Trijang Rinpoche, and H.H. Phabongka Rinpoche. He has to keep samaya with his own lineage before he can hold anyone to samaya with him. If we are following a lama that has departed in every way from his teachers, his traditions, etc., then we are in the same situation as back in the days before Buddha Atisha when false teachings were pervasive in Tibet.

So, if you sat through an initiation with the Dalai Lama and are worried about breaking samaya, don’t worry, the Dalai Lama isn’t keeping his own, so he cannot logically hold anyone to anything he says. There is no bad karma in breaking with someone who tricked people into following them, and were not purely following their own previous masters. This would go for other tantric masters as well, who immediately betray the lineage lamas before them.

Often I hear people quickly and blindly claiming that the Dalai Lama must be a Buddha, then try and maintain their position by trying to understand and justify his actions as wrath later. These people say that the Dalai Lama is allowed to act the way he does, regardless of what he may do, because all of his actions, as a Buddha, are pure. As a former Kagyu, I have to say that I am quite sure that the Dalai Lama didn’t need to attempt to control Kagyus by choosing a Karmapa for them. As a Shugden practitioner, I am also quite sure that we didn’t need to ostracize and make hatred toward the Shugden community to split the Gelugpa school; however, semi-educated people will really be convinced that since the Dalai Lama calls Dorje Shugden a spirit that they must listen to him, or go to hell, because they believe he gave them tantric samaya. They don’t understand lineage if they think the Dalai Lama is following his samaya with his own lineage gurus; but I reiterate, since he isn’t following his own tradition purely, then he cannot give samaya to others.

Do we still have a spiritual relationship with the Dalai Lama after he has severed his relationship with the lineage masters of our tradition?

People who took the “vows” with the Dalai Lama may be too afraid to think that far, because rather than noticing that he is a hypocrite, or understanding that they were just mistaken that he was a valid guide, many people are terrified of the lower realms if they ‘break samaya.’ Let me ask you this: if you were raised in a very conservative Christian church that thought you would go to hell for not believing every literal word of the Bible, as an open minded person, would you really believe you would go to hell for thinking for yourself? If you became Buddhist after being Christian, then I suppose you were not too worried, correct?

Many of us decided we were not going to hell even if we didn’t believe the exact same things as the Christians, so why are you going to let this Buddhist man tell you who you can associate with materially just because you wandered into an empowerment with him? Think about it, and maybe you can go and find an authentic Buddhist master to help you, from the tradition of your choice.

One argument people constantly give to justify why the Dalai Lama’s ban and other illogical actions are acceptable, is that they claim his actions are just wrathful. I think the misunderstanding of wrathful actions may come from the misunderstanding of the Jataka Tale where Buddha Shakyamuni in a past life killed someone who was going to murder several hundred other people, thus keeping the would-be murderer from bad karma. Thus, people think that treating Shugden people badly, lying, etc., are all just wrathful actions, and are not really wrong, nor is destroying the Kagyu tradition.

I really must beg to differ, as in the story of a past life of Buddha Shakyamuni, he acted via his own realization and understanding of karma to kill someone before the latter murdered hundreds of other people, which had the effect of helping the would-be murderer’s karma as well as saving hundreds of lives. However, if someone tells others to go and act against others, like when the 5th Dalai Lama invited Mongol invaders to Tibet, then we need to see that for ordinary sentient beings, their karma isn’t going to be pure like Buddha Shakyamuni’s in a past life. So, they are going to be in the middle of a war, acting out of bad motives, and how does anyone know for sure that the 5th Dalai Lama’s actions were really right? The fact is they were not good or right actions, but Tibetans were too afraid to say otherwise.

In the modern world, the Dalai Lama might tell his students for very convoluted and illogical reasons (because that is how his arguments generally go) that they must not only give up/never start the practice of Dorje Shugden (which his master Trjang Rinpoche continually practiced until he showed passing) but they must not associate with us, they must not help us materially or spiritually, because we are doing such bad things. Really?

Again, I remind you, the Dalai Lama’s teachers did this practice. They have done this practice since it was written down in Infinite Aeons. While the Dalai Lama gives a lot of arguments, which have nothing to do with why he is a samaya breaker with his own teachers, like this practice didn’t come from the Nyingmas; anyone who knows the first thing about Vajrayana Buddhism knows that the Nyingmas, while maintaining a valid tradition of their own, do not generally hold the lineage of other schools.

The sad fact is that the Dalai Lama has broken samaya with his root teachers, and tried to force everyone against the lineage. The lineage blessings are necessary for a practice to work, so the real truth is, that if a person, the Dalai Lama, or anyone else, breaks samaya like that and then pretends you have to engage in samaya with them, you have to see they can’t give samaya, as they don’t hold it from their teacher themselves. Instead, what they hold is their own ego as supremely in charge, and want you to be fooled into following them.

I am asking please, western students especially, look at your heart, see whether you have been fooled, and go find an authentic teacher to help you take real samaya someday. Don’t be fooled into hating people by someone claiming to teach love.

Kelly Inman

Disclaimer: This article was submitted by a third party author and does not necessarily reflect the official opinion of DorjeShugden.com. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.

Since the 1950′s, Tibetan Buddhism has been traveling out of Tibet and into the West. It was through this exodus that the start of the New Kadampa Tradition (NKT) came to pass. Founded by Ven. Geshe Kelsang Gyatso, NKT’s spiritual guide and a spiritual mogul of the Western world, NKT has grown to 200 centres and 900 study groups worldwide in just over two decades.

The NKT’s headquarters, Manjushri Kadampa Meditation Centre (Manjushri KMC), located in Ulverston, Cumbria in North West England on a 70-acre piece of land, is a contemporary temple that brings the ancient teachings of Buddha to the modern people of today.

Originating from the pure Kadam lineage transmitted by their respected spiritual guide, the teachings in Manjushri KMC center greatly around the Lam Rim, where ordained and lay students study, practice, and realize the full potential of the precious human life.

Unlike most traditional Tibetan Buddhist dharma centers, Manjushri KMC has a modern outlook that appeals to the masses that patron the temple.

Yet, despite its modern appearance, NKT are famed for the Dharma books produced by their publishing arm, Tharpa Publications. These highly-regarded books comprise mainly teachings from Geshe-la, which are in accordance with Buddhist scriptures that form part of the traditional Tibetan monastic curriculum.

The Kadampa Temple for World Peace in Manjushri KMC, England

One of the most important structures in Manjushri KMC is the Kadampa Temple for World Peace. Conceptualized by Geshe Kelsang Gyatso, who even personally oversaw its construction, this beautiful world peace temple was built to safeguard the Dharma for future generations. Upon completion of this blessed project in 1997, the International Temples Project (ITP), a worldwide fund dedicated to bring Dharma to the public, was founded by Geshe-la. To date, over 20 temples located in 20 major cities around the world have been funded by this project.

An aerial view of the Kadampa Temple for World Peace. The Temple was conceptualized and designed by Ven. Geshe Kelsang Gyatso

Having had its inception in the mind of an enlightened master, Geshe Kelsang Gyatso, it is no wonder that every detail of the temple is pregnant with meaning and symbolism. Just like a Buddha statue, Geshe-la blended ancient Tibetan iconography with modern architecture as a method to subdue our samsaric minds and remind us of the profound teachings of the Buddha.

The lowest level of the temple is square, with a door on each side, indicating the four ways to enter the path of liberation. It is also a reminder that permanent liberation from suffering can only be achieved by living a spiritual life. Above each doorway is a Dharma wheel with a male and female deer on each side, symbolizing the final stages of the spiritual path to enlightenment.

The next level above features an octagonal structure with a lantern tower topped by a golden five-pronged vajra, which symbolizes the five wisdoms of an enlightened being. Other vajras placed on the corners of the building symbolize the indestructible qualities of an enlightened mind.

Precious materials are employed throughout the temple structure, for instance the gold-leafed roof of the lantern tower, and the gold-impregnated glass windows. The use of such precious metals reflects the preciousness of the Buddha’s teachings, especially when put into practice.

Inside the Kadampa Temple for World Peace during a Dorje Shugden initiation in 2012

The interior of the temple is designed to bring peace of mind and cure the sufferings of all who enter. Many auspicious symbols adorn the temple walls, mimicking the Pure Lands of Enlightened Beings. It is in this very temple that countless initiations and dharma teachings have taken place.

One of Geshe-la’s Dharma teachings. Notice the grand Dorje Shugden altar at the far right

The temple’s main shrine features the largest bronze Buddha Shakyamuni statue in the West. To the left sits Maitreya (embodying the enlightened mind) while on the right is Manjushri (embodying enlightened wisdom), both manifesting as Buddha’s disciples. Further left is a magnificent Lama Tsongkapa statue and his two heart disciples.

The Dorje Shugden shrine in the Kadampa Temple for World Peace

Moving further right, one will see a magnificent protector shrine hosting the five different forms of Dorje Shugden. The largest statue is Duldzin, the main emanation of Dorje Shugden, surrounded by his other four emanations.

The NKT are known for their strong faith in the protector, and have never given up his practice despite the negative press and countless threats they have received from the Dalai Lama and the Tibetan community over time. Instead of succumbing to the ban on Dorje Shugden, the students of Geshe Kelsang Gyatso were one of the first to take an active stance against the ban by forming the Shugden Supporters Community and the Western Shugden Society, to reveal the truth and educate the public on Dorje Shugden’s true enlightened nature.

Gen-la Kelsang Dekyong, the Spiritual Director & Resident Teacher in Manjushri KMC

Like many of NKT’s Dharma centres, Manjushri KMC has their very own home grown resident teachers. This is significant because not only is it an auspicious sign that the Dharma is flourishing in their center, but it is also, in a practical sense, easier for the public to relate to the Dharma when taught by a teacher that comes from similar roots.

Gen-la Kelsang Dekyong is the Spiritual Director and Resident Teacher of Manjushri KMC. A student of Geshe-la for more than 30 years, Gen-la’s deep trust in her spiritual guide and her vast experience of teaching thousands of people across the globe in many of NKT’s branch centres has shaped her into the leader that Manjushri KMC needed. Highly respected amongst the ordained and lay people of the centre, Gen-la continues to manage the centre on behalf of her teacher, guiding people along a spiritual path that will ultimately bring them to liberation.

Manjushri KMC also offers a variety of Dharma programs that cater for Buddhists of all levels – day courses or weekend retreats for casual practitioners to extensive retreats, empowerments and teacher training programs for the serious practitioner. Due to the extreme kindness of Geshe Kelsang Gyatso and his close disciples who have worked tirelessly to translate essential Tibetan scriptures into the English language, Western Buddhists now have this precious chance to be learned Buddhist scholars.

All ready for an event in Manjushri KMC

The vibrant spiritual community in Manjushri KMC

Manjushri KMC is also a full fledged retreat centre that conducts meditation and retreat courses, and is equipped with all the necessary facilities including accommodation, a dining area, communal spaces, and even a gift shop, where Buddhist art, statues and supplies can be purchased.

Manjushri KMC even have their own art department where Buddha statues and Buddhist art are produced. The temples built under the auspices of the International Temples Project receive their statues directly from this art studio. And for those who are not inclined towards study or meditation, Manjushri KMC’s structured volunteer program offers a choice of other activities including cleaning, cooking, gardening, and more.

We at dorjeshugden.com are extremely delighted to see the teachings of Losang Drakpa and Atisha flourishing in the west; and the practice of our great protector Dorje Shugden touching the lives of many. May Manjushri Kadampa Meditation Centre turn the wheel of Dharma and continue to expand their reach to many more countries around the world.

Contact Manjushri KMC

Address: Conishead Priory
Priory Road (A5087 Coast Road)
Ulverston
Cumbria LA12 9QQ
United Kingdom
Email: info@manjushri.org
Website: http://nkt-kmc-manjushri.org
Tel: +44 (0)1229 584029
Fax: +44 (0)1229 580080

A great place for spiritual communities to gather

A conducive environment for your spiritual needs

Taking a peaceful stroll to the Kadampa Temple for World Peace

Peace and tranquility

The gift shop in Manjushri KMC

Twice a year, Manjushri KMC hosts the Kadampa Festival, an international celebration of modern Buddhism attended by thousands

2014 has seen more and more Tibetans stepping up to join the International Shugden Community’s (ISC) peaceful demonstrations all across the globe, the most recent being in Hamburg, Germany.

Taking advantage of the changing sentiments of the Tibetan public, who are beginning to realize the negative effects of the Dalai Lama’s and Central Tibetan Administration’s ban on Dorje Shugden’s practice, the Dorje Shugden Devotee’s Charitable and Religious Society issued a press release on August 30, 2014 encouraging all freedom fighters to join their cause and to participate in global campaigns against religious discrimination.

Formed in 1996, the society is a registered non-profit organization founded to protect Dorje Shugden practitioners from becoming victims of discrimination, injustice, and human rights abuse, just because of their religious belief in the deity Dorje Shugden.

The society also believes that the current conflict surrounding Dorje Shugden’s practice can be resolved through dialogue, petitions and legal remedy. Thus, in alignment with their mission and vision, the society is encouraging their members and Dorje Shugden loyalists to sign up for the upcoming protests scheduled for the last quarter of the year in the USA.

Do read the official press release from Sonam Lama, representative of The Dorje Shugden Devotee’s Charitable and Religious Society, in conjunction with Tibetan Democracy Day.

PRESS RELEASE

August 30, 2014

September 2nd is Tibetan Democracy Day. Unfortunately, there is not any Tibetan Democracy. The XIV Dalai Lama has personally made democracy within the Tibetan community an impossible achievement. The declarations against the International Shugden Community prove that Tibetan Democracy is a farce.

He is using September 2 as yet another day to promote only himself as the source of democracy and therefore all Tibetans must observe his preaching and his dictates. He uses this day to cover up the human rights abuse, religious discrimination and segregation and other human rights violations that he continues to promote.

Those who choose to observe other beliefs are held in contempt and are being persecuted in many ways not in keeping with the true belief in Democracy.

On this day all Tibetans should look carefully at the nondemocratic actions of the Dalai Lama and consider demanding that true religious freedom be observed within all of the Tibetan community.

Six years ago on September 2, 2008, the Dalai Lama was requested to stop persecution of the Shugden Community. Instead he increased actions to persecute these Tibetans and began to segregate and separate Tibetans. As a result, dozens of Tibetans have died and many more have been threatened and terrorized. So many have not been able to stand up and protest these actions.

Now, many young Tibetans realize the true colors of the Dalai Lama and have begun to question his authority and his actions.

The Office of the Dalai Lama has begun to be concerned and worried about the public awareness of these undemocratic activities by his office and the Tibetan Central Government-In Exile. In response, he pretended to give a teaching about Tibetan Buddhism for young Tibetan students.

Just this summer the Dalai Lama gave a lecture on Buddhism to the local high school students. The real purpose was to manipulate the students and to campaign for segregation. After that, he had two Tibetan politicians, Lobsang Sangey, the Prime Minister and Pemba Tsering, Speaker of the Parliament explain sanctions against the Shugden community. They further tried to demonize and slander the Shugden Community. The idea backfired and the students loudly demanded that the Tibetan community be united and free to practice as they wish. They spoke out that segregation is not good for the Tibetan community.

Again, Samdhong Rinpoche, former two-term Prime Minister and assistant to the Dalai Lama went back to the school and tried to furthermore manipulate the students. He told the students that these rulings were democratic and legally acceptable. Just as a person can hang a sign such as “Do Not Disturb” on one’s hotel room door, is the same as segregation signs posted at shops, hospitals, restaurants, libraries, health clinics, temples, and monasteries. Even the public dump in South India has already put up signs officially segregating people.

It is completely absurd and a crime to promote such a comparison about a sign on a hotel room door. Even children will understand how ridiculous such an action is.

The world must wake up and realize the truth that the Dalai Lama is a religious dictator not the peacemaker he claims to be. He has not listened to pleas for all Tibetans to be free to practice religious freedom.

Now, the Dorje Shugden Practitioners have no choice but to protest in the most vocal and public way so the world will see the extremely violent religious persecution and prejudice and direct violation of human rights in the Dalai Lama’s history.

Since 2013, anywhere in the Western world that the Dalai Lama gives public talks, he has been constantly challenged about this issue. There were people there to confront him about Dorje Shugden. In future events scheduled by the Dalai Lama’s organization, there will be people demanding fairness and justice for all Tibetans. Hopefully people that love and support peace and religious freedom will assemble and support these events organized by the International Shugden Community.

I think that we all should do everything possible to join these events.

Thank you very much.
Sonam Lama,
Representative of The Dorje Shugden Devotee’s Charitable and Religious Society.

or watch on our server:
http://video.dorjeshugden.com/videos/kundeling2012.flv

His Eminence Kundeling Rinpoche speaks openly, from the heart and logically about the Dorje Shugden ban. How this ban has affected himself, his students, his life, the lives of Tibetans and practitioners around the world. Kundeling is one of the few lamas who contribute to the lifting of the Shugden ban risking his life as he has received numerous death threats which has not deterred him. He continues to guide his students all over the world to continue to ‘fight’ peacefully to remove the illegal ban on Dorje Shugden by His Holiness the Dalai Lama. The Dalai Lama has never once told his followers not to perform violence on Tibetans who speak against his policy. In fact on the official CTA website, they make known to the Tibetan world who dare protest against the Dalai Lama. You can see for yourselves here: http://tibet.net/dolgyal-shugden/list-of-dolgyal-protestors/ Which democratic government in the world will post pictures of peaceful demonstrators? Included are their backgrounds and also addresses in some cases. It is clearly to incite the Tibetans to take action against these fellow Tibetans while the Tibetan leadership sit back and say “We didn’t tell them to do it”. But CTA posted their pictures which is worse. Tibetan leadership (CTA) dare not post the pictures of non-Tibetan Protestors, which you should take note. If these Tibetan protestors were a ‘danger’ to the Dalai Lama’s life, surely the other foreign protestors would be the same threat by logical deduction? Why are they not posted? Because CTA dare not castigate the financial help they are receiving from foreign governments by inciting hatred towards their respective citizens.

Kundeling Rinpoche has done much work to remove the ban against Dorje Shugden and we can only say he continues to do so by various means which would not be spoken about here as it would further endanger his life. The Tibetan leadership in their history has been known for violence, murder, arrests, torture and basically defamation. Kundeling will continue his works solely due to his devotion towards his lineage, teachers and practice.

Kundeling Rinpoche’s perfect command of English, indepth knowledge of the political/spiritual issues within the Tibetan communities makes him an authority on why the ban was put into place at all. His direct and clear cut explanation would help anyone trying to understand this ban, which has caused confusion for millions around the world.

This is a must watch interview in which the listener can learn so much about the inner workings of what was the formerly known Tibetan Government and now named the Central Tibetan Administration (CTA). Some of the information Kundeling Rinpoche reveals is heartbreaking as well as shocking, but necessary.

Kundeling Rinpoche’s intelligent talk shows exceptional courage in how he faced the bleakest moments of his life by simply following his heart in his spiritual convictions. He didn’t choose his spiritual path for political reasons whatsoever, but it has become political and threatening his life at times. But he remains stalwart and firm in his convictions handed to him by his erudite masters.

This must watch interview is moving, informative and at the same time highly necessary to understand why the ban was put into place. You can agree or not agree with Kundeling Rinpoche, but one thing is for sure, what he says is compelling and from the depths of his personal experience.

Please take note: When pro-Shugden people protest against Dalai Lama it hurts the Dalai Lama supporters. But how about when pro-Dalai Lama supporters and Tibetan leadership say negative things about Shugden lamas, practice and the Shugden protector? Also having printed and online material against Shugden?  It also hurts does it not? The Tibetan leadership and CTA started this.  Because prior to the ban, everyone was in harmony. The Tibetan leadership have hurt and damaged the sentiments of millions of Shugden pactitioners in Tibet and around the world. How come they must remain silent? When this is done, do they not have the right to protest, speak up and be heard?  Why not peacefully speak up and rectify the situation?  Now there is no harmony within Tibetan Buddhism. The disharmony will continue as the Shugden ban issue will not die down. The practice will not go away. Who knew about Shugden purported damaging effects prior to this. No one, as there was none. The Sakya and Gelugpa Traditions peacefully practiced  Shugden for 350 years while being in harmony with all other Buddhists.  People were practicing for hundreds of years and there was no damage to anyone by Shugden. Impossible.  It’s only when the Tibetan leadership instituted the illegal ban on Shugden all the disharmony arose. The disharmony continues and is growing.

Everyone deserves the right to practice or worship any deity they wish and no one should criticize. If they do criticize, be prepared for opposition.  Only the Dalai Lama can change this by removing the ban. Why hurt the sentiments of one group of Tibetans and millions around the world. We appeal to His Holiness the Dalai Lama to have an open and fair dialogue and find a solution to end this irrational ban. No one is enjoying this turmoil.

Jigme K
(Student and admirer of Kundeling Rinpoche)

(Disclaimer: The views of the person above are that of their own, and may not necessarily represent the views of this website or this account holder)

A rare statue of an enthroned Dorje Shugden in Trode Khangsar

The enthronement ritual is traditionally performed at the end of the medium or long Dorje Shugden Kangsol (propitiation text), originally composed by Kyabje Pabongka Rinpoche in Melodious Drum Victorious in All Directions, and is an investiture of power and authority placed upon Dorje Shugden by the practitioner.

The enthronement prayer seals the merits of Dorje Shugden’s blessings in a particular location, image or practitioner’s life. Through this ritual, one is able to consecrate statues, pictures and thangkas of Dorje Shugden. It is also a request for Dorje Shugden to reside in a particular location, thus blessing the place and dispelling various negativities and interferences.

Most importantly, the enthronement ritual plays a key role in supporting the growth and flourishing of the Dharma, particularly if performed in a location that will be used for the practice and furtherance of Lama Tsongkapa’s rare lineage.

OM SARVA BI PURA PURA SURA SURA AWARTAYA AWARTAYA HO BENZA PARANAKAM(recite 3x)

The enthronement ritual begins with the recitation of a special mantra that enthrones and empowers Dorje Shugden, followed by special requests that delineate the reason and purpose of the enthronement.

HUM
We enthrone you as the holy venerable one
Inseparable with root and lineage Vajradhara gurus,
Grantor of infinite easy attainments
And dispeller of all obstructions on the path without exception!

In the first verse, Dorje Shugden is enthroned as a fully enlightened monarch who has the same qualities as our root Guru and the rest of the enlightened lineage Gurus stemming directly from the Buddha.

With this Buddha nature, Dorje Shugden is also enthroned as the protector deity who bestows all common and uncommon attainments. Common attainments are those that are common to both Sutra and Tantra, for instance Bodhichitta, renunciation, valid view of reality and so forth. Uncommon attainments are those specific to Tantra, such as those of the generation and completion stages.

We enthrone you in the nature embodying the three refuges;
The fully enlightened, verbal and realised dharma’s sovereign,
Holy dharma, peaceful, freed from all attachment,
And Sangha, untiring in serving others’ welfare!

Next, Dorje Shugden is enthroned as the holiest object embodying the Three Jewels of Buddha, Dharma and Sangha, in which we take refuge.

From emptiness’s great sphere, whatever various forms will subdue
Full distinctly appear like the moon’s reflection in water;
Principal of all Tantric sets’ countless mandalas,
We enthrone you in nature of the yidam deity!

Dorje Shugden is then recognized as having direct perception of emptiness or Shunyata. He is praised as being equal to the Tantric deities and is thus enthroned as an equal of a Buddha-Yidam. In this verse, the practitioner recognizes Dorje Shugden’s enlightened qualities and enthrones him accordingly to create the merits to achieve the same qualities.

The Choyang oracle in full trance of Duldzin Dorje Shugden is enthroned like a lama

In form of a red raksha protecting, without exception,
The temple libraries of Jambudvipa,
The teachings, and Sangha assembly upholding them,
We enthrone you as principal of all dharmapalas!

In this verse, Dorje Shugden is praised as the special guardian of the scriptural and oral lineage teachings. We also request him to protect practitioners and members of the Sangha, thereby protecting the spread of the lineage and its teachings.

Powerful king granting all wished common and supreme attainments
To anyone who properly relies on and propitiates you;
Bestowing all easily like a wish-granting gem,
We enthrone you as protector who fulfils all hopes!

We, master, disciples, and entourage,
Entrust ourselves to you, protector, guard us unceasingly!
Pacify all negative circumstances and grant accomplishment
Of whatever desired attainments at our mere wish!

In the final verse, we request Dorje Shugden to remove all difficulties and problems resulting from our negative karmas that may distract or pull us away from the spiritual path. Lastly, Dorje Shugden is entreated to accomplish whatever purpose that the practitioner requests.

The Origins of Manjushri

The lineage of Manjushri can be traced back to the time of Buddha Shakyamuni who, in the sacred text of the Avatamsaka Sutra, mentioned that Manjushri’s actual identity is the Buddha Nageshvaraja who achieved enlightenment many eons ago in a different world system.

Of the eight great Bodhisattvas – the close sons of Buddha Shakyamuni, Manjushri is revered as the most senior; the foremost Bodhisattva who embodies the perfection of Wisdom in the Buddhist pantheon. Reading through the scriptures, one will note multiple instances where Manjushri initiates many teachings just by asking a question of Buddha Shakyamuni.

Within the Gelug refuge tree, Manjushri stands as the main lineage master of both the Kadam and Gelug schools, beginning with the Buddha Vajradhara himself and continuing in an unbroken line of enlightened masters – a pure source of unadulterated dharma, undeviating from the Buddha’s teachings.

Within the merit field, Manjushri also appears as the leader of the lineage of Pervasive View, the patriarch of Arya Nagarjuna who founded the Middle Way and the Mahayana school of Buddhism. The word “Pervasive” means that this view is free from extremes and is unbiased; it is objectively based on benefit and takes no sides. “View” refers to the correct view of all phenomenon and the Dharma. This school of thought emphasizes the methods of memorization, understanding, debate and contemplation to realize in depth the meaning of the Buddha’s words of wisdom.

Within Tantra, Manjushri is a lineage master of many tantric texts and lineages, predominantly those of the father tantras such as Guhyasamaja. For instance, Manjushri takes on the form of Yamantaka who is the Opponent of the Lord of Death, and whose tantric system focuses on transforming one’s gross and subtle consciousness into qualities of enlightenment. The Yamantaka Tantra is the only tantra that promises salvation within a single lifetime for those who have committed the five heinous crimes: drawing blood from a Buddha, killing an Arhat, killing one’s mother or father, and creating schism within the Sangha community.

Just like the process of turning dirt into diamonds, the practice is arduous and even dangerous, but promises to grant enlightenment within the shortest possible period of time based on one’s karmic dispositions. As we enter the last few hundred years of the reign of Buddha Shakyamuni’s teachings, Yamantaka’s blessings continue to remain potent, thus allowing sentient beings to purify their misdeeds and gain the necessary attainments to achieve enlightenment through his practice. Such is the power and blessings of Manjushri in this day and time.

The Father of All Buddhas

Mahasiddha Geshe Tsultrim Gyaltsen

In many stainless tantric texts, Manjushri is praised as the Father of All Buddhas. This does not mean that Manjushri is the biological father of all Buddhas; rather, it means that the wisdom energy that he embodies is necessary for one to achieve enlightenment.

The Buddhas are considered to be the perfection of two collections – Merit and Wisdom, with Manjushri serving as the Father (Wisdom) component of enlightenment. Thus, it is clear that Manjushri is an essential part of one’s spiritual practice. The great Mahasiddha Geshe Tsultrim Gyaltsen of Ganden Monastery once expounded that:

Enlightenment is not possible without Manjushri.

Again, Manjushri above does not refer to the deity but to what he embodies: Wisdom.

The realization of Wisdom arises from study, contemplation and practice. With time and consistency, knowledge, combined with intense contemplation and put into practice gives rise to realizations. The more we realize, the less ignorance there is in our minds. Hence, that is why there are ten levels of Bodhisattvahood: the more we realize, the less clouded we become and the greater our attainments.

How Understanding Relates to Manjushri

The 21st century has blessed us with education and spoiled us with an array of convenient technology. With such convenience comes distraction from spiritual practice. As humanity looks further outwards for happiness and fulfillment, it becomes ever more unattainable. Why?

Happiness, fulfillment, peace and harmony are inherently within us but are clouded by negative habits and past karmas from a different time. Convenience and the consequent distractions are the outer karmic formation of obstacles, while the inner karmic formation of obstacles arises through laziness, a desire for comfort, delusions, and wrong views.

Modern education builds one’s IQ while developing one’s EQ and human sensitivities. There are many levels of education and each level enables us to learn and develop our character and personality with time. With this foundation, there is a possibility for us to tap into our spiritual selves and evolve from there.

Thus, the very foundation of thinking, logic and reasoning correlates with what Manjushri represents. His practice is essential because by propitiating Manjushri on a daily basis, outwardly we are able to clear the obscurations within our mind, thus enabling us to see clearly who we are and where we are going. At a deeper level, his practice provides a source of inspiration, power and fuel for one’s spiritual journey.

Having understood the concept of Manjushri, we shall now delve into the various aspects of Manjushri which we can tap into to achieve our highest potential.

Manjushri as Guru

Large Manjushri Thangka unveiled in Tibet

Throughout time immemorial since the advent of Buddhism, Manjushri has manifested in many forms both celestial and mortal, animate and inanimate, to guide all sentient beings out of the cycle of transmigration. He has taken on the form of Bodhisattvas, Mahasiddhas and even ordinary beings, as if in a drama, to suit the propensities of each and every individual.

In the Mahayana Tradition, an important aspect of Manjushri is that of the Guru, who guides the spiritual aspirant onto the path of practice and realization. Manjushri, in his various forms, has been the Guru of many prominent masters of ancient India and Tibet. He “saved” Bushuku or Shantideva from being jeered at by members of his entire monastery; he manifested to Je Tsongkapa throughout his life, giving guidance and direction; he even manifested as a poor lady with a child in Five Peaked Mountain (Wutaishan) to teach modesty and humility.

The role of the Guru, regardless of whether the spiritual aspirant spends every waking moment with him, or just one teaching occasion, is a key factor in opening one’s seeds of enlightenment. With the sincere efforts of the spiritual aspirant, the Guru is able to guide and expedite the achievement enlightenment within a short span of time, as compared with that of a Sravaka.

Within the snowy lands of Tibet, Manjushri has manifested three times to turn the Dharma wheel, first as the great teacher-yogi Longchenpa, a Nyingma master of both Sutra and Tantra. His major work, the Seven Treasures, contains 600 years of the Buddha’s teachings and he was a crucial link between the learning of Sutra and Tantra. Longchenpa established the Dzogchen teachings which are still widely practiced today within the Nyingma school.

Sakya Pandita

The second manifestation of Manjushri in Tibet was the great Sakya Pandita Kunga Gyaltsen. His coming was foretold by many great masters including Guru Rinpoche. At a young age, he spoke in Sanskrit and could recite the texts from memory without ever having laid eyes on them.

With due diligence, he reenacted the Vinaya, the code of conduct of Buddhism and widely preserved and proliferated the Sutric and Tantric teachings. Sakya Pandita was the father figure of the Sakya school and the teachings of Lamdre originated from him.

The third turning of the Wheel of Dharma in Tibet by Manjushri was through Je Tsongkapa Lobsang Drakpa himself. Born amidst auspicious omens, Lama Tsongkapa dedicated his entire life to the preservation of the Dharma, especially the Vinaya, Sutras and Tantras, during a time when the Dharma had degenerated in Tibet.

His views and cohesiveness in the Dharma silenced a nation of false orators and reestablished the Banner of Victory in Tibet. His deeds spread far and wide, to China, Turkestan, Mongolia and even to the Land of the Aryas – India. Subsequently, Ganden, Drepung and Sera monasteries became the beacon of light and hope for those who wished to study and contemplate on the teachings of Buddha Shakyamuni.

Je Tsongkapa further united the Tibetan nation with the Grand Prayer festival (Monlam Chenmo) by making vast offerings to the Buddhas at Jokhang Temple day and night during the month of Miracles. Such was his fame and glory and through his works, the essence of Dharma is preserved until today.

Evidently, the manifestations of Guru Manjushri are innumerable, as Manjushri further emanates as disciples, geshes, humble monks and yogis in order to undertake the tasks of a Guru. But to cite the three main figures to invoke one’s faith is as necessary as feeding oneself to avoid starvation.

If we have pure view and faith in the Buddha Dharma, it is not difficult for us to see the outer Guru Manjushri, whose work invokes the inner Guru Manjushri, so that we can realize the Secret nature of Manjushri which is total enlightenment.

Manjushri the Yidam

From the assembly of meditational deities who exist to tame and set our minds on the path of fruition, Manjushri also appears in different forms and aspects according to the time, people and dispositions. He manifests as a Yidam in all four classes of Tantras to suit the needs of practitioners.

In the Kriya Tantras, Manjushri appears at the entry level to overcome difficulties for the practitioner in order to set their minds on the path of spiritual practice. These manifestations arise in different forms, each enacting different activities ranging from destroying terminal diseases, plagues and sicknesses to overcoming mundane problems of poverty, unhealthy relationships and more. The list goes on.

With the practitioner’s problems on their way to resolution, the next class of tantra, the Charya Tantras, kicks into play. Here, Manjushri creates conducive conditions for spiritual growth, bringing resources and clearing obstructive factors in order for us to ground ourselves in Buddhist study and practice. In the intermediate and advanced levels, practitioners develop the views and realizations of Renunciation and the Bodhi Mind with Manjushri’s assistance.

The third class of tantra is the Yoga tantras, which prepares the practitioner’s body and mind for the Highest Anuttara Yoga Tantra teachings. Manjushri manifests as the ferocious Yamantaka, complete with many hands carrying various weapons and legs trampling on different forms of opposing forces. At this point, the practitioner’s devotion to the Guru has to be firm like a rock, and his understanding of the Lamrim has to be deep in order to engage in this sacred practice, which propels the practitioner towards enlightenment in the swiftest manner possible.

Manjushri the Protector

Dorje Shugden statue in Trode Khangsar

As with all things in life, we need security, assurance and a guiding hand to help us move in the right direction. Dharma protectors in general protect the Buddha Dharma from all forms of destruction; they protect the Gurus and lineage masters as they are holders of the Dharma; they protect monasteries, nunneries and all forms of Dharma institutions as they are seats where the Dharma will flourish; they protect practitioners of the Dharma because all of us have the potential to gain Dharma realizations.

Dharma protectors guard the practitioner’s three doors – body, speech and mind – so that we may avoid transgressions which will slow down our progress towards enlightenment. Once again, Manjushri manifests as different dharma protectors to guard different aspects of the Dharma. For instance, Four-Faced Mahakala guards the Heruka tantras, while Dharmaraja Kalarupa guards the Lower Scope of the Lamrim as well as the Yamantaka Tantras.

Manjushri in the form of Dorje Shugden manifests as a Dharma protector of Je Tsongkapa’s teachings, to preserve the lineage and the practitioners who have entered into the teachings of the Second Buddha Je Tsongkapa, who is also none other than Manjushri.

As Dorje Shugden, Manjushri uses skillful means to guide sentient beings to enlightenment. The four emanations of Manjushri Dorje Shugden bestow activities of pacification, increase, control and wrath to bless sentient beings with animate and inanimate resources, thus fulfilling their secular and spiritual needs. In doing so, as more and more people are set on the path of realization, the Dharma grows in terms of study, contemplation and practice.

From Manjushri, we realize the need for compassion. From Manjushri, we realize the need for skillful means and protection. From Manjushri, we realize and achieve wisdom. Hence, Manjushri is most relevant and prevalent in spiritual practices for the people of today. This does not mean the other Buddhas and Bodhisattvas are not useful but rather the time and disposition of beings today need Manjushri more.