The 20th Denma Gonsar Rinpoche

On the 6th of October 2013, a very special and propitious event took place in Tsampehling Monastery in Chatreng, the home monastery of the illustrious Kyabje Trijang Rinpoche. That auspicious day marked the enthronement of the new incarnation of one of the most extraordinary lamas of our time, the erudite Kyabje Denma Gonsar Dorje Chang. The late Denma Gonsar Rinpoche, who entered clear light in the year 2005, was an outstanding student of both Kyabje Trijang Rinpoche and Kyabje Pabongka Dechen Nyingpo, and went on to become a highly regarded senior lama and one of the most important figures within the Gelugpa sect. Denma Gonsar Rinpoche was also a prominent lineage holder of various important teachings including the practice of Dorje Shugden.

A few months before Denma Gonsar Rinpoche entered clear light, during a lecture he was giving at Tsampehling Monastery, Rinpoche stated clearly that his next reincarnation would be born in Chatreng, a place famed for its strong devotion to Lama Tsongkhapa and the enlightened Protector Dorje Shugden.

In addition, Denma Gonsar Rinpoche instructed that his next incarnation would be a boy who could recite the root tantra of Guhyasamaja perfectly from memory. This warrants significant note because the root tantra of Guhyasamaja is an advanced, complicated practice with extensive literature consisting of seventeen chapters with tremendous amount of details. That the late Denma Gonsar Rinpoche pre-empted his students to only recognize and enthrone the incarnation with such an incredible ability speaks clearly of his high attainments and clairvoyance. Only an authentic, attained master who has achieved the enlightened mind could return with his attainments intact, to continue to turn the wheel of Dharma again.

And so, as this great Master had prophesied and instructed, his incarnation – the 20th Denma Gonsar Rinpoche was officially enthroned in his Guru’s monastery. The boy by the name of Dorje, who is seven years old today, was born to a prominent family in Chatreng just as the late Denma Gonsar Rinpoche had predicted. Interestingly, it is the same extended family to which Rabten Tulku Rinpoche (reincarnation of Geshe Rabten) also belongs.

A few months before Dorje was recognized, the monks who were charged with the responsibility of looking for Rinpoche’s incarnation consulted the Dorje Shugden oracle who advised that Rinpoche’s incarnation had already been born in eastern Tibet where Chatreng lies, and that the search should begin. The boy they found showed many miraculous signs and one clear indication was the visible symbols of the sun and moon on the boy’s forehead. The sun and moon are symbols of wisdom and compassion indicating the attainment of enlightenment, and from the first Denma Gonsar Rinpoche to the present 20th incarnation, the sun and moon marks have always been visible on their foreheads.

The boy, Dorje bearing visible symbols of the sun and moon on his forehead as had all previous incarnations of Denma Gonsar Rinpoche

And so began the examination and confirmation process. The current Pabongka Choktrul Rinpoche, who frequently travelled to Denma Gonsar Rinpoche’s monastery in Kham to receive teachings and commentaries from the late Master, confirmed Dorje as the current incarnation of Denma Gonsar Rinpoche by divination. The octogenarian Purbu Khuten of Sera Monastery in Lhasa, who was personally trained and authorized by the late Kyabje Trijang Rinpoche, also examined the boy, Dorje, and confirmed him as Denma Gonsar Rinpoche’s incarnation. [See Note 1]

In addition, the very well known Nirtue Rinpoche, regarded as the highest and most respected lama in Denma, Kham, journeyed to Chatreng to test the candidate and concurred that the boy was indeed the correct incarnation of Rinpoche. Also of great import is the official recognition of this boy by His Holiness the Panchen Lama, whose lineage can be traced back to Subuthi, one of the original disciples of the Lord Buddha himself. Upon confirmation, His Holiness the Panchen Lama issued an official letter formally recognizing this incarnation of Denma Gonsar Rinpoche.

The official letter of recognition issued by His Holiness the Panchen Lama. A rough translation of the letter reads: “The search party of Dharmaraja Gonsar Choje Thubten Gelek Gyatso, who have been praying to The Three Jewels these few years, have found the incarnation of Rinpoche in Chatreng, Ganzi. The child born to the father by the name of Tenzin Ngyape and Tzirin Yongchen the mother, is hereby recognized as the reincarnation of the 19th Gonsar Choje Dharmaraja”

Most significantly, the search and recognition committee of Denma Gonsar Rinpoche requested Geshe Tdonsang, the changtso of Geshe Thubten Trinley, to travel to the United States of America and consult H.H. Trijang Choktrul Rinpoche as well as the Ari Khuten (Ganden oracle of Dorje Shugden). Trijang Choktrul Rinpoche confirmed that Dorje was indeed the authentic incarnation of his student from Trijang Choktrul Rinpoche’s previous life. The Ari Khuten took trance of Duldzin and similarly concurred with Trijang Choktrul Rinpoche. Trijang Rinpoche wrote a long life prayer especially for this incarnation of Denma Gonsar Rinpoche and recommended some pujas to be done for the growth of the new Denma Gonsar Rinpoche’s work. Trijang Rinpoche, together with the Dorje Shugden oracle, Ari Khuten, conferred a new and auspicious name on this young and prodigious master, Losang Yeshe Tenzin Gelek Gyatso, the 20th Denma Gonsar Rinpoche. And with that, the return of an enlightened mind, who was also known as Denma Gonsar Kangyur Rinpoche for his adroit grasp of all 108 volumes of the Kangyur, was official.

The enthronement of the present and 20th Denma Gonsar Rinpoche was also attended by officials from the Chinese Government who is presently making preparations for a grand and second enthronement ceremony to be held in Rinpoche’s home monastery. Throughout the Sino-Tibetan conflict, the previous Denma Gonsar Rinpoche worked tirelessly for the good of all people, both Chinese and Tibetan, with complete impartiality void of any personal and political agendas and that won the trust and respect of the Chinese Government. It is from great works such as that of Denma Gonsar Rinpoche that will lend credence and substance to the Tibetan people’s hope to return to their homeland.

The return of a pure and virtuous master such as Denma Gonsar Rinpoche is vastly important not only for the preservation and spread of the holy Dharma but also as yet another undisputable proof that claims of Dorje Shugden practitioners not being able to take a positive rebirth are nothing but baseless lies intended to trick unwary practitioners into giving up a very crucial Dharma practice for this degenerate time.

DorjeShugden.com celebrates the return of Denma Gonsar Rinpoche with Dharma practitioners all over the world and prays for this great Master’s long and auspicious life, spreading the Dharma and the Protector practice in all ten directions.

Note 1: It is strange and most unfortunate that the original Sera Monastery recognizes and propitiates the enlightened Protector Dorje Shugden whilst Sera Monastery in India refuses to due to pressure from the Dalai Lama’s office and the Central Tibetan Administration.

Pictures of the enthronement of the 20th Denma Gonsar Rinpoche

The enthronement ceremony of the present Denma Gonsar Rinpoche at Tsampehling Monastery, Chatreng

A happy 20th Denma Gonsar Rinpoche

The enthronement ceremony was well attended by senior monks of Chatreng and Chinese officials

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

As an enlightened being, Dorje Shugden has no problems juggling all of our requests, hazardous or otherwise! And by the way, we know this is not usually how a fire puja / offering is made to Dorje Shugden but we thought we would get a little creative!

[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/MagicalDS.flv

Have a connection with him and Dorje Shugden will appear whenever you call. It is almost like magic except there is no deception, trickery or distraction involved…just good ol’ fashioned enlightenment.

Thousands of monks and lay people came to welcome the Panglung Oracle

In the month of September and October 2013, the renowned oracle, Panglung Kuten, of Sera Monastery at the invitation of many repeated requests visited Tibet.

As there are still millions of Dorje Shugden practitioners in Tibet many monasteries, lay officials and dignitaries invited Panglung Kuten to visit their districts, monasteries and regions.

Due to overwhelming requests the oracle monk, Panglung Kuten was not able to acquiesce to all the requests. Even so his visit was tremendously very successful as he was welcomed by hundreds wherever he visited and took full trance of both Dorje Shugden and Karche Marpo in various places.

Dorje Shugden’s practice in Tibet has not waned due to the many followers of Dorje Shugden who have great Guru Devotion and held onto their commitments to Dorje Shugden.

Dorje Shugden’s practice in Tibet is in fact on the rise and growing steadily as many people can see the direct benefits of propitiating this ancient deity.

Dorje Shugden in trance gave Dharma teachings, advice and prophecies in many of the places he has visited recently.

The Panglung Oracle in full trance of Dorje Shugden sitting on the throne, giving teachings, advice and prophecy to hundreds who have attended

This current Panglung Oracle was trained directly under the guidance of the previous Trijang Rinpoche. He has been taking trance of Dorje Shugden, Kache Marpo and various other deities, for over 30 years now. Prior to him, his father was the famous oracle that the Dalai Lama consulted in order to leave Tibet in 1959. The Panglung Oracle himself is a gentle, and learned monk who quietly engages in his Dharma practices and meditations and stays very low key. He travels the world at various requests, in order for people to consult him in trance of Dorje Shugden. He has benefitted thousands and answered tens of thousands of questions with precision and accuracy, showing clearly the full omniscience of the protector Dorje Shugden.

Recommended reading:

• http://www.dorjeshugden.com/all-articles/panglung-oracle/
• http://www.dorjeshugden.com/all-articles/features/panglung-oracle-chushi-gangdruk/

Kyabje Zemey Rinpoche is the author of Yellow Book

Those who mix or pollute the Ganden teachings,
Whether great beings, ordinary beings, or powerful lords,
You grind into particles of dust, O Deity,
Protector of the Yellow Hat Teachings, praise to you!

The controversial Yellow Book, published in 1973, was named after the yellow cover of a Tibetan book called the Thunder of the Stirring Black Cloud: The Oral Transmission of the Intelligent Father. According to the introduction, Kyabje Zemey Rinpoche authored this book in 1970 based on teachings given by Kyabje Trijang Rinpoche, the junior tutor to the 14th Dalai Lama.

The Yellow Book is a collection of cautionary tales told by Kyabje Trijang Rinpoche of Lama-regents, incarnate Tulkus, highly attained scholars, influential officials and rich and powerful people who had corrupted the Gelug lineage with the mixing of Nyingma practices and encountered the ‘wrath’ of Dorje Shugden. The original intention of this book was to be complementary material to Kyabje Trijang Rinpoche’s book, Music Delighting An Ocean of Protectors.

The stories in the Yellow Book were actually narrated as a commentary to a single stanza taken from the Praise of Dorje Shugden by Kyabje Dagpo Rinpoche featured at the beginning of this article. This compilation of tales mentions a broad range of notable people including the likes of the Panchen Lamas, Tehor Zig-gyab Rinpoche, Phagpa Lha, Reting Rinpoche, Khardo Tulku, Tatsak Rinpoche, Je Pabongka Rinpoche, Surkhang Pema Wangchen, Lhalu Jigme Wangyal, Tsepon Lungshar and Kalon Trimon Norbu Wangyal.

Although seemingly violent, such cautionary tales were in fact nothing new or sensational as they were already lightly discussed in a commentary on the same stanza in Kyabje Trijang Rinpoche’s aforementioned text, Music Delighting An Ocean of Protectors (page 111-113). Therefore, it is interesting that the Yellow Book provoked such uproar when Kyabje Trijang Rinpoche’s text containing similar material was printed in 1967, seven years prior to the publication of the Yellow Book.

An extract from Kyabje Trijang Rinpoche’s Music Delighting an Ocean of Protectors featuring the same cautionary tales as contained in the Yellow Book. Click to view the image in full.

An extract from Kyabje Trijang Rinpoche’s Music Delighting an Ocean of Protectors featuring the same cautionary tales as contained in the Yellow Book. Click to view the image in full.

An extract from Kyabje Trijang Rinpoche’s Music Delighting an Ocean of Protectors featuring the same cautionary tales as contained in the Yellow Book. Click to view the image in full.

In fact, the Yellow Book, being Kyabje Zemey Rinpoche’s personal notes, was not originally meant for publication but somehow the manuscript leaked out and was eventually published in 1973 by Chophel Legden, a publisher based in New Delhi. The publication eventually led to the Dalai Lama expressing the very first signs of disapproval concerning Dorje Shugden’s practice during the Tibetan New Year celebrations of 1976. Unfortunately, the event was poorly documented but Georges Dreyfus and other Tibetologists attribute the start of the Dalai Lama’s ‘displeasure’ of Dorje Shugden to this period.

For instance, Georges Dreyfus remarks that,

The sectarian elements of the Yellow Book were not unusual and do not justify or explain the Dalai Lama’s strong reaction.

While David N. Kay states that,

The Dalai Lama opposes the Yellow Book and Dorje Shugden propitiation because they defy his attempts to restore the ritual foundations of the Tibetan state and because they disrupt the basis of his leadership, designating him as an ‘enemy of Buddhism’ and potential target of the deities retribution.

And,

When traditions come into conflict, religious and philosophical differences are often markers of disputes that are primarily economic, material and political in nature.

The wrathful aspect of Dorje Shugden is known as Trakze

After the Dalai Lama read the Yellow Book, he started speaking against the practice of Dorje Shugden and gave up his own personal practice of this protector. Practitioners from other sects also began to react adversely. Some of the Nyingmas especially became very upset with the Gelugpas. Incited by some of the high lamas of their sect, Nyingma practitioners began creating chakras and writing texts against Dorje Shugden; they also modified images of their Protector Dorje Drolo to be depicted stepping upon Dorje Shugden, an iconographical detail which never existed before.

Sadly, Zemey Rinpoche never had the opportunity to convey the true meaning of the teachings he received and the manuscript he composed, i.e. the protection of the Gelug lineage from potential damage by practitioners from within the Gelug school.

It is interesting to note that the Dalai Lama technically should have received the same set of teachings from Kyabje Trijang Rinpoche, his own junior tutor, as Kyabje Zemey Rinpoche did on the contents of the Yellow Book. Even after the publication of the Yellow Book, the Dalai Lama waited three years before he started expressing his displeasure of Dorje Shugden based on the contents of this book.

Why did it take the Dalai Lama so long to act on the book’s supposedly offensive contents? Perhaps, the Dalai Lama had already received the same teachings from Kyabje Trijang Rinpoche but only later decided to use the Yellow Book as the catalyst for what would become an all-out ban on Dorje Shugden’s practice.

In fact, the Dalai Lama was not the first detractor. Sakya Lama Dongthog Rinpoche composed what was possibly the first published refutation of the Yellow Book, The Timely Shower, a Genuine Statement in 1974, which attracted some attention before the Dalai Lama even mentioned it. Later in 1978, Nyingma Lama Sangye Dorje Rinpoche published the Rain of Adamant Fire, another refutation of the Yellow Book. One can only wonder if the reaction of other sects had any bearing on the Dalai Lama’s view of the Yellow Book and by extension, Dorje Shugden.

Now, let us examine the contents of the Yellow Book. The personages who encountered Dorje Shugden’s wrath as mentioned in the book are not just “normal” people. Apart from some errant scholars and powerful government officials, highly attained lamas are also listed, including the likes of Reting Rinpoche, Panchen Lama and even Kyabje Pabongka Rinpoche himself. There must be a rhyme and reason for this punitive and unreasonable image of Dorje Shugden that is in sharp contrast to how the High Lamas and practitioners of today regard and worship him.

Just as Shakyamuni ascended to Tushita to turn the wheel of Dharma for his mother, Tagphu Pemavajra travelled mystically to Tushita to receive the practice of Dorje Shugden from the Protector himself

In order to explore the underlying meaning of the Yellow Book stories, we must first understand the period in which these stories took place. Through the personalities mentioned in the book, it is clear that the events took place during the turn of the 20th Century – a period when Dorje Shugden’s practice had started to take root within the Gelugpa tradition due to the kindness of Tagphu Pemavajra who acquired the practice mystically from Tushita and Kyabje Pabongka Rinpoche who propagated the practice to the masses.

During this period, it was common for many Gelug Lamas, along with their disciples, to receive teachings from Nyingma Lamas – Nyingma being the predominant school of Tibetan Buddhism at that time – although they had been practicing the Gelug lineage for many lifetimes. Therefore, it was clear that the Gelug lineage was running the risk of being watered down by the Nyingma tradition.

According to lineage traditions, purity of practice is necessary in the Gelug school because it contains the powerful blessings of Lama Tsongkapa’s special view of emptiness and other potent lineages. Therefore, these Lamas, influential scholars and high ranking officials were in a position to inadvertently influence a great many practitioners away from practicing Lama Tsongkapa’s pure teachings.

Hence, according to the Yellow Book, Dorje Shugden reacted swiftly by sending these lamas warnings initially, either through an oracle or through good advice from other High Lamas. Some lamas heeded the warning and made amends while others did not and were met with Dorje Shugden’s retribution.

For instance, Kyabje Pabongka Rinpoche received numerous signs of Dorje Shugden’s displeasure with his activities of acquiring and propagating the Nyingma teachings. Realizing his mistake of forsaking the Gelug lineage, he stopped his Nyingma practices, confessed and asked to be forgiven. From then on, he kept to his promise and only taught pure Gelug teachings. The negative omens he was experiencing stopped and, in addition his teachings spread far and wide.

The current Kundeling Rinpoche (as pictured here) remains a staunch practitioner of Dorje Shugden

On the other hand, Kundeling Tatsak Rinpoche was a highly attained Gelug Lama that received Nyingma teachings and practiced them. He experienced severe chest pains and after consulting with many oracles and lamas, he discovered that Dorje Shugden had caused them due to his actions of mixing Nyingma and Gelug teachings. He requested assistance from Kyabje Trijang Rinpoche who arranged a Dorje Shugden oracle to take trance. Kundeling Rinpoche confessed his misdeeds to Dorje Shugden and he soon recovered. However, he did not keep up his promises and he soon fell ill and passed away. However, his current incarnation is healthy and remains a staunch practitioner of Dorje Shugden.

So, why would highly attained lamas act in a manner contrary to Dorje Shugden’s advice? Could they be like the awakened Mahasiddhas of ancient India and Tibet who acted in ways that seemed contradictory to the Dharma but were actually displaying their attainments in an unconventional manner to benefit practitioners? At present, we may not understand why these great beings acted in this manner but time will show the benefits of their actions.

Consider the facts. Great teachers like the Panchen Lamas, Taksak Rinpoche (Kundeling Rinpoche) and Pabongka Rinpoche are known to be highly attained masters, having shown miraculous signs and accomplished great works in their previous lives. Ultimately, these highly attained masters cannot be harmed due to their yogic abilities that allow them to have full control over death and rebirth.

Therefore, these lamas manifested the appearance of receiving harm from Dorje Shugden, perhaps as part of a ‘divine play’ to set a powerful example for future practitioners, thus ensuring they would go all the way with the Gelug lineage and gain its immense benefits. It was not meant to sideline Nyingma teachings but to safeguard the integrity of the Gelug lineage, which is Dorje Shugden’s sworn purpose.

(Note: In the Nyanang region of Tibet, certain Nyingma monasteries practiced Dorje Shugden, a practice given by the Great Fifth Dalai Lama. Over time, the practice proliferated amongst the Nyingmapa lay practitioners surrounding the monastery as well. These practitioners were faithful to their lineage (in this case the Nyingma lineage) and did not mix practices from other lineages; hence they were protected by Dorje Shugden and did not receive any harm. An enlightened being, Dorje Shugden is nonsectarian and should never be accused as such.)

The above example of a ‘divine play’ is in relations to highly attained beings but what about the seemingly ordinary scholars and officials mentioned in the Yellow Book? Some of these personalities are quite obscure and one cannot ascertain their state of spiritual awakening. Therefore, one can conclude that they must have been ordinary Gelug practitioners.

We can however determine that they were practicing Nyingma teachings in combination with Gelug teachings and by nature of their lofty positions, were in the position to influence many other ordinary practitioners. Therefore, when they failed to heed Dorje Shugden’s repeated warnings, Dorje Shugden – in order to fulfill his promise to be the uncommon protector of Lama Tsongkapa’s teachings – had little choice but to prevent them from creating further damage to the lineage and further accumulation of negative karma by ending their lives and sending them to their next rebirth to continue their practice.

This brings us to the topic of killing in Buddhism. Why would Dorje Shugden, an emanation of Manjushri, be associated with such a deeply negative action? As mentioned earlier, Dorje Shugden had no choice but to perform wrathful activity to safeguard the Gelug lineage. This would mean that all other avenues had been exhausted and this was the only way left to curb the degeneration that was happening within the Gelug lineage. Thus, Dorje Shugden performed the act of killing with the benefit of hundreds of thousands of future practitioners in mind who would stand the chance to receive the special blessings of Lama Tsongkapa.

The Buddha in a previous life was a captain of a ship who killed to save 500 merchants onboard his ship

Dorje Shugden is not unique for killing in the name of compassion. The Buddha told a story of his previous life as a Bodhisattva who killed in order to save others in the Skill In Means Sutra (Upaya-Kausalya Sutra). In that lifetime, he was a ship’s captain who was known as Captain Great Compassionate and he was ferrying 500 merchants on board his ship. Mid-voyage, he discovered the murderous plot of one of the merchants who was planning to kill and rob all the other merchants. Captain Great Compassionate did not alert the rest of the merchants onboard his ship, as they would have killed the assassin in a fit of rage. Therefore, the captain took it upon himself to kill the murderer before he committed the crime, thereby saving the merchants and preventing them from accruing the karma of killing as well.

Another example of compassionate killing lies in Tibetan history books. Buddhism was firmly entrenched in ancient Tibetan culture due to the efforts of the earlier Buddhist Kings of the Yarlung dynasty. However, everything changed during the reign of the last king, Langdharma. He persecuted Buddhists, desecrated monasteries, burned sacred scriptures and forcibly disrobed monks. A monk by the name of Lhalung Pelgyi Dorje, considered a Bodhisattva, decided to take it upon himself to save Buddhism. He masqueraded as one of the dancers in an elaborate black hat dance that was performed before the king. While acting, he took a bow and shot a lethal arrow at the king. The king died and with his death came the collapse of the Yarlung dynasty and the re-emergence of Buddhism in Tibet.

In yet another instance, when the question of Dorje Shugden harming Nyingma practitioners was brought up, Geshe Kelsang Gyatso said, “This is completely wrong. We never believe this. Impossible. Besides Dorje Shugden, there are many Tibetan stories of other Dharmapalas killing people. There is even a lama called Ra Lotsawa who killed thirteen tantric masters including Tarma Dode, Marpa’s son. This is not just superstition. Many monasteries, maybe including Namgyal Dratsang (His Holiness the Dalai Lama’s private monastery), engage in the practice of Yamantaka that comes from Ra Lotsawa’s instructions. So shouldn’t they stop this practice because Ra Lotsawa was a murderer? This would be meaningless.”

Ra Lotsawa Dorje Drag (12th century), one of the greatest Tibetan translators of Buddhist works written from Sanskrit

In Ra Lotsawa’s case, it is believed that it was a divine play between great masters to protect and highlight the power and efficacy of the Yamantaka Tantras. Ra Lotsawa, in fact one of Kyabje Trijang Rinpoche’s previous incarnations, acted at need to defend the Yamantaka Tantras from the seemingly hostile Tantric masters, who were all highly attained as well.

These examples are given not to condone the act of killing but to lay down examples that killing is an option taken by some Bodhisattvas in extreme situations to protect the lineage and to saves the lives of many. Likewise, Dorje Shugden’s action of dispatching lamas, scholars and officials is really a ‘divine play’ and skillful action of a Bodhisattva.

In conclusion, the stories in the Yellow Book are to be regarded as cautionary tales – fact not fable – that are meant to set an example to discourage the mixing of lineages. This is especially important for ordinary practitioners who can get confused easily when receiving teachings from different sources and lineages. Confusion leads to disillusionment and abandonment of practice or the Dharma. Dorje Shugden would want nothing of that sort for any practitioner, and works skillfully and swift to protect the Dharma at all costs.

Recommended reading:

• Yellow Book (in PDF format)
• Yellow Book (in Word format)

Recently H.E. Khejok Rinpoche has passed away peacefully. Rinpoche usually resides in Australia but travelled often and also to his home monastery in Tibet. It was in his home village and monastery that he chose to pass away recently. We at www.dorjeshugden.com wish very much for the perfect unmistaken incarnation of Khejok Rinpoche’s to return to us quickly and carry on his works.

Khejok Rinpoche had the special ability to heal people and it is through his special blessed pills many found healing and a solution to their medical problems. He was very sought after for this ability.

Khejok Rinpoche was very devoted to his root teachers especially Kyabje Trijang Rinpoche and practiced Dorje Shugden till the end. You can see in this picture Khejok Rinpoche meeting up with his very good friend Kyabje Gangchen Rinpoche who resides in Italy. They have been good friends for many decades and do meet up from time to time. This was their last meeting this year in Tibet 2013.

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His Holiness Trijang Rinpoche

The latest update shows that the abbot of Gaden Shartse Monastery has met with H.H. Trijang Rinpoche in the USA. The abbot travelled to Vermont where Trijang Rinpoche’s centre is located (http://www.tbiusa.org) especially to have audience. H.H. the Dalai Lama instructed the abbot to make a trip to the USA to seek audience with Kyabje Trijang Rinpoche’s current incarnation, the aim is to request Kyabje Trijang Rinpoche to return to Gaden for a visit. Initially Trijang Rinpoche declined the visit of the abbot, but in his compassion he allowed the audience.

Below is the summary of the meeting:

1. The Gaden Shartse Monastery’s abbot requested Trijang Rinpoche to return to Gaden Monastery to give teachings, transmissions and talks. Trijang Rinpoche countered by saying that by the command of H.H. the Dalai Lama and CTA, all those who practice Dorje Shugden may not have association with those who do not, so this is not logical nor practical. All those who do not practice Dorje Shugden may not have any affiliations to Tibetans who continue their practice. In fact H.H. the Dalai Lama has ordered on many occasions that all those who practice Dorje Shugden may not participate in his ceremonies, teachings and gatherings. H.H. the Dalai lama strictly forbade Shugden followers to be involved. In light of this why is H.H. the Dalai Lama requesting Trijang Rinpoche to participate?

Gaden Shartse abbot Jangchup Choeden

2. The abbot himself requested Trijang Rinpoche not to remove Gaden Monastery from his heart. Trijang replied that he has not but it is in fact Gaden Monastery that has ‘forgotten’ about him. Gaden Monastery has vehemently expelled all Dorje Shugden practitioners. Therefore over 700 monks left Gaden Shartse to form Shar Gaden Monastery (http://shargadenpa.org). Trijang Rinpoche’s household (Ladrang) in Gaden has officially left Gaden Shartse to join with Shar Gaden Monastery.
3. Trijang Rinpoche told the abbot to send the message back to Kukey Yigtsang (the Private Office of H.H. the Dalai Lama), that what Tibetans need now is unity and not separation. This Dorje Shugden ban is creating separation which is very bad on many levels. It separates the Tibetans within Tibet and outside of Tibet into two camps. This weakens the Tibetan culture, language, religion and traditions severely. Family members have been separated due to their different convictions in regards to Dorje Shugden. Trijang Rinpoche told the abbot to make sure he sends these points back to Kukey Yigtsang accurately, or Trijang Rinpoche himself will send an email. Trijang Rinpoche was very direct to send the message back to H.H. the Dalai Lama and CTA in Dharamsala.
4. One curious point is when the abbot presented the request letter to Trijang Rinpoche to return to teach, it was written on Gaden’s letterhead and not Kukey Yigtsang’s. If H.H. the Dalai Lama is asking Trijang Rinpoche to return, then why was the request letter not written on Kukey Yigtsang’s letterhead? Requests should have been by tradition written on both letterheads. Speculation into this might conclude in case Trijang Rinpoche declines, it would save Kukey Yigtsang embarrassment.

His Holiness Yongyal Rinpoche

5. H.H. the Dalai Lama asked Trijang Rinpoche to attend the upcoming teachings at Sera Mey . H.H. the Dalai Lama is giving teachings in Sera Monastery and requests Trijang Rinpoche to attend. H.H. the Dalai Lama would like to give all the teachings that he has received from Trijang Rinpoche’s predecessor back to him, but Trijang Rinpoche can get all these teachings from H.H. Yongyal Rinpoche, his current teacher in California. The complete lineage is held by Yongyal Rinpoche and it is not necessary to receive from H.H. the Dalai Lama.
6. Trijang Rinpoche told the abbot: H.H. the Dalai Lama says he has to ban Dorje Shugden because the 5th Dalai Lama banned Dorje Shugden, so he is following in the footsteps of his own predecessor. H.H. the Dalai Lama is continuing the works of his predecessors as this is only ‘right’ since he is the incarnation of his predecessor. This is the logic H.H. the Dalai Lama gave. Then Trijang Rinpoche refuted this and said, then Trijang Rinpoche himself must follow in the tradition of his own predecessors by continuing his practice of Dorje Shugden, which is a very logical point. How come only H.H. the Dalai Lama can continues with his predecessor’s ‘legacy’ and no other Tulku or reincarnated lama may do so? Very powerful and valid point. There are more Tulkus who have practiced Dorje Shugden in their previous incarnations, so why are they not allowed to continue in this incarnation without persecution? Why is one man’s decision (Dalai Lama) allowed to override all others? Where is the religious freedom? H.H. the Dalai Lama’s policies do not allow for other lamas who wish to continue their predecessors legacies to do so in freedom. In fact there are hundreds of Monasteries, regions in Tibet, families that have practiced Dorje Shugden for centuries that are persecuted. This is their freedom to continue their legacy. Why is this not allowed is what Trijang Rinpoche questioned. This is what millions of Dorje Shugden practitioners have been questioning since the ban started.

At this moment, everything about the Dorje Shugden ban is status quo from the CTA, which is that anyone who practices Dorje Shugden is not allowed to come near or has any sort of interaction/association with H.H. the Dalai Lama, but this invitation to Trijang Rinpoche as mentioned above contradicts it. All Tibetans who practice Dorje Shugden must be separate from Tibetans who do not. The rights and privileges of Tibetans who continue their practice of Dorje Shugden are not allowed by the CTA so far as of November 2013. They are to be ostracized from all Tibetan schools, hospitals, town meetings, decisions, Tibetan parliamentary gatherings, H.H. the Dalai Lama’s teachings and so on. This is total and complete religious persecution. Either you abandon Dorje Shugden or you do not have the rights and privileges of any other Tibetan.

H.H. the Dalai Lama’s administration must be suffering a lot of negative repercussions, pressure and loss of face from many of the Tibetans including Trijang Rinpoche not being involved with H.H. the Dalai Lama due to the Dorje Shugden ban, so this pressure must have forced the administration to go and invite Trijang Rinpoche back to Gaden Monastery. It is sheer desperation H.H. the Dalai Lama has resorted to sending the Abbot of Gaden Shartse Monastery to seek audience with Trijang Rinpoche to request him back after he was forcibly expelled.

Trijang Rinpoche due to his practice of Dorje Shugden had to flee Gaden Monastery as there was many death threats to his life in which Gaden did not act to protect. Trijang Rinpoche has been away from Gaden for nearly 15 years solely because he chooses to practice Dorje Shugden. Trijang Rinpoche’s household and students were banned from Gaden due to the fact they do not wish to be forced into swearing in against the practice of Dorje Shugden.

Now the abbot of Gaden Shartse Monastery has to return and report to H.H. the Dalai Lama the unsuccessful attempt to invite Trijang Rinpoche to return. This shows how committed Trijang Rinpoche is towards his practice, religious freedom and the general welfare of dharma practitioners. He feels everyone should have the complete freedom to practice what they like and he holds this stance strongly sending the same message to H.H. the Dalai Lama.

An interesting side note is the current abbot of Gaden Shartse Monastery (Geshe Jangchup Choeden) who was handpicked by H.H. the Dalai Lama to be the abbot is not popular at all within the ranks of the Gaden monks. They are quietly calling for his resignation as he has neglected many duties of an abbot. They are hoping he resigns soon as well the ban.

Kay Beswick
North America Correspondent for www.dorjeshugden.com

Recommended reading:

• Abbots urgently sent to the USA

The funerary pyre of Tulku Drakpa Gyeltsen

By: Kyabje Drakpa Gyeltsen

The DorjeShugden.com website team is proud to present a one-of-a kind account of the life story of Tulku Drakpa Gyeltsen, as told by Kyabje Drakpa Gyeltsen himself. He is the recognized incarnation of Tulku Drakpa Gyeltsen and the story he tells is an intimate account of the renowned High Lama that eventually became the Protector Dorje Shugden. At several key moments, the story appears to be told as a first hand recollection from a distant memory instead of a historical narrative like other biographies and hagiographies of this great Lama. With folded hands, the DorjeShugden.com team offers this story to the world to learn and be blessed with inspiration at Dorje Shugden manifesting as a compassionate lama and martyr.

The great Tulku Drakpa Gyeltsen was the reincarnation of Panchen Sonam Drakpa and he was just as erudite and accomplished as his predecessor. He lived during the time of the Great Fifth Dalai Lama, His Holiness Gyalwa Ngawang Lobsang Gyatso.

Both of these High Lamas lived in Drepung monastery, one of the three largest monasteries in Tibet. They were also the direct disciples of Panchen Lobsang Chokyi Gyeltsen, the first Panchen Lama (who was also considered to be the 4th Panchen Lama posthumously) who had composed the Lama Chopa liturgy. There is also a deeper connection between the two illustrious students of the Panchen Lama. Panchen Sonam Drakpa, Tulku Drakpa Gyeltsen’s previous incarnation, had been the main tutor to the Third Dalai Lama. Nonetheless, both Tulku Drakpa Gyeltsen and Fifth Dalai Lama were highly respected and considered pure and precious teachers.

The young Tulku Drakpa Gyeltsen studied both Sutra and Tantra mainly under the Panchen Lama and became a great scholar and yogi. He lived in more than a hundred caves to meditate and as a result, he received many direct visions of Buddhas and Bodhisattvas. He made a number of predictions including the one that he would become the protector Dorje Shugden in the future. So, his fame in Tibet grew very big and he began to have many illustrious students and patrons.

You see, High Lamas can’t do anything without sponsors. With their kind sponsorship, High Lamas can spread the Dharma and do more work to benefit others. At that time, Tulku Drakpa Gyeltsen had a wealthy and powerful Mongol King as a patron. This king had immense wealth and he would travel all the way from his homeland to pay respects to Tulku Drakpa Gyeltsen and offer gold bars, silver, brocade and whatever he needed. As soon as the Lama opened his mouth, his patron would immediately comply. The faithful king would just build for him.

Tulku Drakpa Gyeltsen’s main tutor, Panchen Lobsang Chokyi Gyeltsen

Subsequently, the Mongol King, his Queen and all his subjects became the disciples of Tulku Drakpa Gyeltsen. However, due to the political climate at that time, the Dalai Lama came into power and became the temporal leader of Tibet. It was the first time the Dalai Lama took political power in Tibet and he became “king”. At that same time, Tulku Drakpa Gyeltsen had become very popular among the people. The assistants of the Dalai Lama were very jealous and very unhappy with Tulku Drakpa Gyeltsen. This was because more people were going over to see this High Lama than the Dalai Lama. More were making offerings to him instead of the Dalai Lama and so the assistants were deeply unhappy. The assistants were normal people and they kept their ill feelings from the Dalai Lama. The assistants felt that Tulku Drakpa Gyeltsen’s popularity was very bad for the Dalai Lama and they eventually plotted to assassinate this High Lama. They felt that there was no other way to ensure that the Dalai Lama’s fame would continue to rise without being overshadowed by the High Lama.

During this time, Tulku Drakpa Gyeltsen had an audience with Nechung. At that time, Nechung was already a popular protector that took trance through an oracle. The oracle took trance of Nechung and spoke to the High Lama. Nechung said to Tulku Drakpa Gyeltsen, “Do you remember the promise you made two lifetimes ago?”

Tulku Drakpa Gyeltsen replied, “No. I don’t remember at all.”

“Are you sure?”

“No. I don’t remember. ”

Then Nechung took some rice, consecrated it with mantra, gave it to him, and asked him to eat it.

Tulku Drakpa Gyeltsen took it, ate it and immediately recalled his promise. When he recalled his promise, Nechung said to him, “Now is the time for you to rise as a Dharma Protector. Now is the time. Keep your promise.”

However, Tulku Drakpa Gyeltsen said, “But I can’t. I don’t have any anger.”

But he was known to have scolded his students; he shouted and he screamed at them. He was known to be a very wrathful teacher but he did not have any anger. When he had ‘scolded’ or ‘screamed’, this is known as vajra anger or anger arising from Bodhicitta or spontaneous and pure compassion.

He added, ”But I can’t generate that anger to be that kind of Protector.”

Nechung said, “I will create the causes for you. I will make it happen for you. I will generate the causes for you to become ‘angry’. ”

In any case, the Dalai Lama’s assistants plotted and they decided that they were going to have an audience with him and kill him when they were left alone. One day, they came to his ladrang, Zimkhang Gongma or Upper House with khatas and offerings to see Tulku Drakpa Gyeltsen and they went inside the audience room. Initially, they tried to stab and poison him but they were unsuccessful because he was highly attained. In the end, the lama himself revealed how he could be killed and that was through strangulation.

Seizing the moment, they took the khata and they strangled him and as he was being strangled, he generated the mind of enlightenment. At that moment, he thought about Lama Tsongkhapa and he offered his life up to Lama Tsongkhapa and to the lineage and to all the people who would practice Buddha’s teachings and all the people who have faith in Lama Tsongkhapa. He would take the responsibility to assist, protect, nurture and to clear their obstacles. He thought that he would be the one to push away their difficulties and to even help them with their finances. Thus, he generated that aspiration and he died with that last thought.

When he passed away, his attendants, students and the monastery were in turmoil because such an important High Lama had been murdered. This is akin to having a very important minister assassinated in today’s society. Naturally, the attendants felt very helpless and some were very angry when they eventually discovered the plot. They placed his remains on a very big funeral pyre in Lhasa with thousands of disciples, the Mongol King and all the high lamas. They came to pay their last respects to Tulku Drakpa Gyeltsen. However, they soon discovered that they could not light the funeral pyre. No matter how much they tried to start the fire, it just would not light.

This made his attendants even angrier. They were not enlightened and so it was not unusual that they felt this way. In utter frustration, one attendant took his zen (part of a monk’s maroon robes) and he hit the pyre and he said, “Some kind of lama you are! You were supposed to be a High Lama and you don’t even exact revenge on them and you don’t show any signs… They just simply kill you and that’s it!” He was sobbing and crying tears of anger when he did that.

Somehow, the Dalai Lama heard of a big procession in town and he asked his attendants, “What’s the big procession in Lhasa? What’s going on?” Initially, the bad attendants wouldn’t tell him anything and they hid the truth from him but the good ones revealed everything to him. His Holiness became very distraught so he immediately composed a poem (which is still available today) in apology to Tulku Drakpa Gyeltsen after he found out about everything.

His Holiness was very disturbed by the whole matter. Remember, this was the reincarnation of a teacher of his previous life and so there was a deep connection from a previous life. So, the good attendant brought the poem down and it was read aloud to the assembly gathered around the funeral pyre. The moment the poem was read, the wood on the pyre suddenly caught fire. It was recorded that from the fire, a tornado appeared – a round and powerful swirling black wind. It swirled and this was a sign of his transformation into a Dharma Protector.

A very strong tumultuous wind blew and an earthquake shook Lhasa. So, the mind of Tulku Drakpa Gyeltsen left his body in a huge pile of smoke that formed the rough outline of a hand that extended and eventually covered the skyline of the entire city. He had assumed the form of Dorje Shugden. The smoke just disappeared into the sky and people could see immediately many negative omens. The crops failed, many animals died and monasteries lost great sponsors and patrons. Great calamities such as earthquakes and diseases enveloped the land.

The karma to kill such a High Lama was very heavy and these things occurred because of it. So, many bad omens appeared and His Holiness the Dalai Lama invited very powerful Lamas such as Mindrolling Rinpoche to perform pujas to subdue the spirit that was believed to be causing these calamities. Mindrolling Rinpoche was a very high Nyingma Lama. His incarnations extend to this day and they were the most accomplished Tantrikas. At that time, many people thought that Tulku Drakpa Gyeltsen had become an angry evil spirit.

The Dalai Lama already knew what he had become but the Dalai Lama acted on special intuition. He felt that doing this would reveal Dorje Shugden’s special qualities. If Dorje Shugden is not an evil spirit, he cannot be killed. So the Mindrolling Lama performed a powerful fire puja, Jinsek, to kill Dorje Shugden. The attendants arranged grand offerings that were ritually offered into the fire and they had the highest Nyingma lama who attained Siddhi (spiritually accomplished) holding the ladle. At this point in the ritual, the lama compelled Dorje Shugden onto the ladle by the power of mantra. Then, he threw Dorje Shugden into the fire.

This powerful ritual is to kill an evil spirit that is very powerful so that when they die, the consciousness takes rebirth in a pure realm. However, when Dorje Shugden was caught onto the ladle, every time the lama placed him into the fire, the lama would have a vision of Yamantaka arising from the flames and standing on the ladle. After a few attempts, the lama ceased the puja as he realized this was not an ordinary spirit he was dealing with. The lama realized Dorje Shugden was indistinguishable from Yamantaka and he was unable to kill Yamantaka.

Dorje Shugden is indistinguishable from Yamantaka

The lama reported this to the Dalai Lama and of course the Dalai Lama was very pleased, as he had known all along. In a separate fire puja, the Dharma Protector Setrab immediately arose from Sakya, riding on his horse like the wind. He was a vision of red and galloping with his fluttering five-wisdom flags. If one had the ability to perceive, one would hear the flutter of his divine flags and the tinkling of small bells on top of his flags. Setrab arose and created visions to stop the monks from performing the puja and then he requested Dorje Shugden to be enthroned. It was said that Dorje Shugden traveled to Tashi Lhumpo in memory of his Guru, the Panchen Lama, who resided there. However at the entrance to the monastery, the Dharma Protectors of the monastery refused to allow him to pass through. So, he moved on to Sakya.

It was in Sakya that their patriarch first enthroned him to be a Dharma Protector. Later, the 8th Dalai Lama, the regent of Tibet and the Qing Emperor Daoguang recognized and enthroned Dorje Shugden in an elaborate ceremony as a Dharma Protector of the Ganden lineage. Thus, he was not only recognized in Tibet but he was also recognized in China but it took time for the lineage to grow. So, the Dalai Lama, the Regent and the Emperor of China enthroned him on an ‘ordinary basis’. On the ‘supernatural basis’, Setrab requested him to be introduced to the other Dharma Protectors and Dorje Shugden was thus ‘enthroned’ as a Dharma Protector amongst the other Dharma Protectors.

This reveals the close connection Dorje Shugden has with Setrab and so whenever there’s a Setrab oracle in Tibet, Dorje Shugden would enter and give pronouncements. Whenever there is a Dorje Shugden oracle, Setrab would sometimes enter as well. Whenever Dorje Shugden speaks through an oracle, Setrab will come and say, “I have nothing to add. Whatever he said is good enough.” I have seen this many times in Ganden and Sera, where we have oracles blessed by Trijang Rinpoche that take trance of Setrab and Dorje Shugden. We are very fortunate that this lineage has not died off and that we can communicate with Dorje Shugden and hear his golden words of advice and prophesy. We are indeed fortunate!

The story of Dorje Shugden is a story of how a very compassionate High Lama together with other enlightened beings such as the Fifth Dalai Lama combined to bring about the rise of an uncommon Protector sworn to protect Je Tsongkapa’s teachings from degenerating. It is the sincere wish of the DorjeShugden.com team that this story, as told by Tulku Drakpa Gyaltsen himself through his present incarnation, will remove any wrong views that people may have of a very benevolent and power Dharma Protector as the result of distortions of historical facts. May all who listen to this story come to know Dorje Shugden personally and be protected and cared for in their Dharma journey.

39-inch brass statue of Dorje Shugden,
available to invite home from our online store

Did you know that without merits we will not be able to understand or realise the Dharma, Lamrim, the teachings of the holy Buddha, let alone apply it? Do you have doubts, worries and suffer from depression and unresolved problems that never seem to end with obstacle after obstacle stopping you from Dharma practice? If the answer is YES, then this is a sign that your merit bank is pretty low! Basically merits are required to attain success both in our mundane as well as spiritual goals.

So how do we accumulate merits?

It is written in the Guhyasamaja root text that, “Those sentient beings who do not have the fortune actually to meet the Buddha need the holy objects of body, speech and mind as the field in which to accumulate merit. These holy objects are necessary.”

So what are some of the ways we can boost our merit-making bank and fatten the bank balance?

Well, one of the most powerful ways to accumulate an enormous amount of merits is by making offerings to Buddha images as the holy text recommends. One way to begin, is to have a Buddha image or statue to make offerings to. That is why you see Buddha statues in every dharma center or monastery.

Many people misunderstand this part, thinking and saying that Buddhists are idol worshippers but this is a huge misconception! Buddhists are not making offerings to the statue but rather to what the object represents, and in this case, the statue of a Buddha represents a fully enlightened being. Every single atom of the Buddha’s form and body is the direct result of many aeons of practice and realisations. And making offerings to an enlightened being’s form and image creates the causes for one to also achieve the same results… to become an enlightened Buddha.

Having a Buddha statue does not merely help you collect merits; others who see your Buddha statue receive the seeds of enlightenment which are planted in their mind streams. As these seeds open and these people begin to practice the Dharma, you also partake of the good energy being created. This is why so many countries around the world build towering statues of the holy Buddha and stupas, turning each location into a power pligrimage site! It is a practice that is very popular and widespread across all Buddhist traditions around the world as it blesses the surrounding environment. It’s well known that having huge Buddha statues, like the 354-foot Guan Yin statue in China’s Hainan Island, also help to calm the land and protect the people from calamities

It is said that the amount of atoms there are in a Buddha statue is equivalent to the amount of merits one will accumulate from a single offering of water, candle, mantra, prostrations… So imagine the amount of precious merit you can accumulate by making offerings to a 3-ft Buddha of Wisdom in wrathful form – Dorje Shugden, who by great compassion comes in a form that is easy for us to make a connection with. Dorje Shugden is precisely the Buddha we need in this age.

Dorje Shugden as we all know is an emanation of Manjushri. (Link to: http://www.dorjeshugden.com/category/introduction/incarnation-lineage/) They have the same enlightened mind stream; so by having Dorje Shugden and making offerings to Dorje Shugden, not only will one be protected from inner and outer obstacles but also accumulate immeasurable merits to develop the wisdom mind of Manjushri. Double bonus merit-making points for your bank! The wisdom that one developes by propitiating Manjushri in all its forms is a critical key to enlightenment.

In other words having a statue of Dorje Shugden equates to having the Wisdom Buddha Manjushri on your altar. And making offerings to Manjushri Dorje Shugden is, without a doubt, creating the causes for enlightenment. So what are you waiting for? Time to fatten up that merit bank of yours… visit DorjeShugden.com’s eShop!

Related products:

7-inch brass statue of Dorje Shugden

Bronze tsatsa of Dorje Shugden

The 13th Kundeling Rinpoche Tagtsha Jetung Rinpoche

By: Harry Nephew

Since the Dorje Shugden controversy struck the Tibetan community, there has been no peace for those affected by the ban. The ban has had far reaching effects, not sparing high lamas who are Dorje Shugden worshippers nor even the recognition of lama incarnates. However, although there was considerable pressure from the Dalai Lama’s office, the Central Tibetan Administration and the Tibetan community for Shugden lamas to cease the practice, a mark of a true incarnation of a highly attained lama is that he would remain firm in his oath to preserve the lineage practice in its purest form.

One clear example of such a lama is His Eminence Lobsang Yeshi Rinpoche, an incumbent of Drepung Gomang monastery, who at the young age of 16 and by the force of his imprints made his way to Dharamsala. Through the divination of many high lamas including Kyabje Ling Rinpoche and Kyabje Dagom Rinpoche, it was said that this particular boy would develop qualities that would be of great benefit to sentient beings. Speculation that this boy might be the incarnation of the late 12th Kundeling Rinpoche piqued considerable interest and discussion amongst the Gelugpas.

After some waiting, Rinpoche was recognized as the speech emanation of the late 12th Kundeling Rinpoche and was duly enthroned as the 13th Kundeling Rinpoche by H.E. Gangchen Rinpoche. The young Rinpoche then set off on a multitude of teaching expeditions to disseminate the Dharma far and wide. From Europe to Asia, Rinpoche’s charisma and strong command of the English language served him well and bridged barriers that previously separated people from the Buddha’s teachings.

Rinpoche’s gurus include some of the most influential teachers within the Gelugpa school, including His Holiness the 99th Gaden Tripa Yeshi Dondrup Rinpoche, His Holiness Kyabje Zong Rinpoche, Kyabje Dagom Rinpoche and the great Geshe Lobsang Tendar. From these illustrious teachers, Kundeling Rinpoche inherited similar traits such as the refusal to betray the Protector that the highest of the Gelug lineage lamas had complete faith in.

Rinpoche’s influence is extremely strong in the local Indian community as he had made valuable and constructive connections with them, and to many, Rinpoche gave refuge under the Three Jewels, thus establishing a precious guru-disciple relationship. His position of respect within the Indian community has helped smooth over Tibetan-Indian relations on more than one occasion. One such instance was when Rinpoche resolved a dispute between some local Indians and representatives of the Dalai Lama during a Kalachakra teaching and by that, successfully removed the threat of the Dalai Lama losing some standing within the local community.

1997 was a significant year for Kundeling Rinpoche when he was awarded a Fellowship in Polipathy for Social Services and the propagation of the Buddhist Arts of Healing which was presented in Delhi. Rinpoche also received Doctorate in Philosophy, presented in Sri Lanka by the Open International University of Colombo. It was evident that Rinpoche’s works were receiving recognition from both the country and its people. Rinpoche’s altruistic and visionary intention of giving back to the country, which has been a gracious host of his own people in exile, made a positive impact and this has paved the way for Buddhism to spread.

For the Buddhadharma to endure the test of time in this world, Rinpoche has worked tirelessly to set up monastic institutions, reaching out to the people and offering them the precious Dharma. Though lean on sponsorship due to his dissenting stance against the Dalai Lama’s religious ban, Rinpoche has nevertheless sponsored initiations of the highest yoga Tantras so that the lineage may continue to thrive and be passed on to younger generations. For instance, it was through Rinpoche’s commitment to the spread of Dharma that Geshe Tendar Rinpoche was able to transmit many exoteric teachings on 13-deity Yamantaka, Heruka and Vajrayogini to the younger Sangha members.

Kundeling Rinpoche maintains a close connection with fellow compatriots of the Dorje Shugden lineage such as Zawa Tulku Rinpoche

Once the Dorje Shugden ban was brought into force, Kundeling Rinpoche became one of the forerunners to defend the holy Protector practice, voicing his resistance and articulating sound reasons why the ban was wrong both by common as well as spiritual definitions, and Rinpoche did much to bring attention and awareness of the ban to the media, local and abroad. He has arisen as a fearless figure within the Tibetan community – one of the few who would speak openly against the ban – and his efforts to highlight the religious suppression within the Tibetan Shugden community have been successful.

Unlike the ban which was illegal by the provisions both of the Tibetan and Indian Constitutions, Rinpoche sought legal redress and took the matter to the Indian courts. In addition, he compiled information and proof of the suppression against Shugden practitioners within the Tibetan community. Rinpoche’s fluency in English enabled him to speak openly and articulate the sufferings of Shugden monks and laypeople as the result of ban, to the media. All this hard work was not without cost and in fact, has placed Rinpoche’s life at risk from anti-Shugden hardliners. It is by Rinpoche’s readiness to defend what is right and put his life and standing within the Gelugpa hierarchy at risk that he has earned great respect from many quarters from within and without the Tibetan monastic community. Kundeling Rinpoche is listed as one of the top ten people wanted by the CTA.

In spite of earning the ire of the Dalai Lama’s office and anti-Shugden proponents, Rinpoche continues to stick by his Gurus and refuses to forsake the practice of Dorje Shugden. His being safe and having succesfully rebuilt his ladrang after the original Kundeling Ladrang was confiscated is living proof that with proper Guru devotion, one cannot be harmed by external forces. His unwavering faith and devotion to his Guru is what keeps Rinpoche going in the work he does for the Buddhadharma and community. It is, therefore, not surprising that Kundeling Rinpoche is living symbol of hope for a community of Buddhist practitioners persecuted as the result of the Dorje Shugden ban and they look to him as a beacon of light, showing the way for the ban to be dissolved.

There is no other Lama within the Tibetan community who has been so vocal about the ban and who makes so much effort to bring the attention of the masses to this injustice. All of us at DorjeShugden.com make this virtual offering of a thousand butterlamps to the incomparable master, His Eminence Kundeling Rinpoche, requesting him to remain for countless years to continue turning the wheel of Dharma and benefiting all sentient beings.

Further reading:

• An interview with Kundeling Rinpoche
• Dalai Lama Taken to Court for Religious Discrimination
• The Deity banned by the Dalai Lama
• Kundeling Rinpoche speaks about Dorje Shugden and the Dalai Lama
• Kundeling Rinpoche answers

Biography

The 1st Kundeling Tagtsa Jetung Rinpoche was a great being who was considered to be an emanation of the master Baso Je Chokyi Gyaltsen. Baso Chokyi Gyaltsen was known to be one amongst the seven emanations of Manjushri prophesied to appear during Tsongkhapa’s lifetime, the second lineage holder of the ‘Ganden Ensapa Ear-whispered Lineage’ and owner of the ‘miraculously emanated scriptures’ of the Ganden Close Lineage.

This was the set of Teachings which was said to be the quintessence of the Sutras and the Tantras, transmitted to Tsongkhapa directly by Manjushri. It was in the form of a miraculous scripture, visible only to the one worthy of receiving it, and was passed first to Togden Jampel Gyatso, the holder of Tsongkhapa’s close lineage teachings, and eventually to Baso Je Chokyi Gyaltsen.

He became the fourth successor to the Golden Throne of Tsongkhapa, and reached Enlightenment during one lifetime. Baso Je Chokyi Gyaltsen’s reincarnations, however, continued to appear in Tibet in twelve successive lives. These successive reincarnations served as great masters of the Ganden Lineage, some as Kings or ruling Regents, while others were tutors to successive Dalai Lamas.

The 12th Kundeling Rinpoche

The 12th Kundeling Rinpoche, Lobsang Thupten Jigme Gyaltsen, was a very famous personality in Tibet, with an unusual, very lively character. He encouraged the monks of the Kundeling monastery in Lhasa (the main monastery was in the Pagshod area of Kham) to learn the Tibetan opera dances and songs, and was a Chod practitioner.

Late in his life, when he became ill, he traveled to India, first to Kalimpong and then to the city of Calcutta, which he used as a base for pilgrimages to Holy Places in India, and to receive treatment.

It is said that while crossing the Tibetan border via Sikkim through the Nathula Pass, looking back towards Tibet he remarked that he would never return there in that lifetime. He further added that, if reborn, he would like to take birth in India, the land of the Aryas.

In Calcutta he took up residence in a small hotel run by a Tibetan/Chinese couple. He gave his own photograph to the lady proprietor, predicting that they would meet again. By a strange series of circumstances, this lady, Drayang, was to become the foster mother of H.H the 13th Kundeling Rinpoche Lobsang Yeshi.

The 12th Kundeling Rinpoche passed away in Calcutta in the year 1957.

An Unusual Boy

On January 13th 1959, an unusual boy was born to a Tibetan couple living in Calcutta. He was called Norbu Tsering. His father, from Amdo, was named Jamyang Samten, and his mother, a native Sherpa, was called Ani Dolma. Both had also met briefly the 12th Kundeling Rinpoche.

During her pregnancy Ani Dolma dreamt of a pristine pond full of blossoming lotuses. Although seriously ill in the seventh month, she recovered completely during delivery, giving birth with little effort. Norbu Tsering came into this world in the early dawn, on the auspicious day of ‘Makar Sankranti’. This is a day when millions of people in India and Nepal bathe in the Holy Rivers to purify negativities. It was also the day of a lunar eclipse. Norbu’s parents, however, were very poor, so they decided to hand him over to foster parents.

Brought up by these foster parents, he was raised and sent to a Roman Catholic school. Already demonstrating unusual qualities in his childhood, Norbu generated a strong wish to renounce lay life and enter the spiritual path. He felt particularly attracted to Tibetan monks, wherever he came across them, and as a small child walked alone or with a little friend many miles to visit Tibetan Buddhist Monasteries.

At the age of 13, though not yet familiar with the Tibetan language, he wrote out the ‘Praises to the Twenty-one Taras’ and later drew pictures of Tara and Palden Lhamo (one of these is now in the possession of Khaga Jetsun Dampa Rinpoche).

On his own initiative, at the age of 16 he ran away from home to go to Dharamsala. The monks of the Gungru section of the Drepung Gomang Monastic University consulted the ‘Yudoma’ oracle about the reincarnation of the 12th Kundeling, and the Goddess, without giving an answer, made a mandala offering and respectful gestures towards Norbu. The monks later reported this to His Holiness Kyabje Ling Rinpoche, who through a divination prophesied that Norbu Tsering would be beneficial to the Ganden tradition.

His Holiness Dagom Rinpoche was asked to perform a divination, and he answered that the young man would be of great benefit to the Teachings. Ling Rinpoche, like the Goddess Yudoma, further stated that Norbu was special and that he should be left to develop his unique capacities on his own.

Under the guidance of the 99th Ganden Throne Holder Yeshi Dondup Rinpoche, Norbu received his novitiate vows into monkhood. He was given the name of Lobsang Yeshi Jampal Gyatso. The Ganden Tripa, who was then the Sharpa Choje (Lord of the East) said to Rinpoche that he would bring spiritual and temporal benefit to others. Lobsang Yeshi engaged in the study and debate curriculum and for 12 years received teachings and oral instructions from great masters such as Their Holinesses Kyabje Zong Rinpoche, Kyabje Dagom Rinpoche and the venerable Geshe Lobsang Tendar.

For various reasons and circumstances, Lobsang Yeshi was not officially recognised as a reincarnation of Kundeling. He was, however, offered the title of ‘Datsang Tulku’ by the authorities of the Gomang College. Asked in 1997 about whether he would personally give the title of the 13th Kundeling Rinpoche to Lobsang Yeshi Rinpoche, the oracle of the Protector Dorje Shugden, Vinaya Dhara Dharma Raja, replied with the following verse:

HRI
From within the embodiment of the sphere of all-pervasive Great Bliss (*1)
Appears the dance of the various forms of Nirmanakaya As body, speech and mind emanations (*2), like magical apparitions.
It is true that this manifestation (*3) is one of these, Since the emanations work for the Teachings and beings, as deeds are important.
So, even if I were to offer the name of the person mentioned, I don’t necessarily feel that benefit to the Teachings and beings will increase. (*4)
The respected Ralo and Galo (*5) had clearly perceived this and therefore did not consider the issue to be of any significance (*6)
For continuing to uphold ‘listening, contemplating and meditating’ as was their wish.
Today, I also, basing myself on their policy, abide by it,
Since benefit in the work for the Teachings and for beings would not necessarily increase.
Although not offering the name, however, through the six periods and even through moments,
As my responsibility for the service of ‘activities’, without wavering,
I offer the request that the ‘deeds’ for the Teachings and Beings continue.

Note:

(*1) Heruka
(*2) There can be separate (*3) emanations or one form containing two or all three emanations.
(*4) The reference is to Lobsang Yeshi Rinpoche
(*5) Two renowned Tibetan lineage masters of the 12″‘ century
(*6) Kyabje Ling Rinpoche and Kyabje Zong Rinpoche, emanations of Ralo and Galo, both recognized in Lobsang Yeshi Rinpoche the emanation of the 12th Kundeling Rinpoche but did not think that the title should be offered at that time.

The great Dharmapala, in humility, merely stated the lack of ulterior benefit to the Teachings and beings if he were to personally offer the title of Kundeling as requested by others. By referring to the neutral stand of Kyabje Ling and Kyabje Zong Rinpoches and preferring to abide by it, the Dharmapala thus was subtly speaking about the controversy involved if he himself were to come onto the scene of recognition. The Dharmapala never the less referred clearly to the pure origin of Rinpoche, requesting him to continue benefiting the Teachings and beings.

There have been numerous cases of authentic incarnations never being recognized, while others have assumed titles different from those of their predecessors. His Holiness Kyabje Pabongka Dechen Nyingpo, was a true emanation of the famous master Changkya Rolpai Dorje. However, someone else was officially given the title. Such controversies often result from the political and bureaucratic intrigues within Tibetan society. The recognition of a reincarnation is not the exclusive prerogative of a particular authority, person or oracle. Reincarnations come for sentient beings – they do not need a ‘green light’ or official stamp to go about their jobs. True reincarnations are recognized by their contribution towards Dharma and the benefit towards sentient beings.

Lobsang Yeshi continued his training and even served in administrative capacities in Gomang College. Despite his difficult conditions, during his stay in the monastery Rinpoche made many offerings to the College of Gomang, and in 1993, before leaving, he offered 1000 robes to Gomang and to Kyabje Zong Rinpoche’s household. He also sponsored many teachings and initiations in Drepung and particularly in Ganden.

At around 1982 an unfortunate incident took place, when the disciplinarian of the monastic college beat him up on false charges. Many monks were upset, and His Holiness Gangchen Rinpoche, who visited Kyabje Zong Rinpoche at that time, remembers that he was visibly upset and that he said to Gangchen Rinpoche that “the Kundeling Lama has been unjustly beaten for no fault of his own”.

Zong Rinpoche was engaged in the rites of the White Umbrella Goddess, one of his last acts two months before passing away. He abruptly stopped the ceremony and started speaking at length about the false and corrupt functioning and injustice of those in power. Recalling incidences of great Gelugpa Lamas like H.H. Reting Rinpoche and finally H.H. Pabongka Rinpoche, Zong Rinpoche remarked “It seems that people are bent on even harming the very descendants of the lineage of Pabongka.”

Zong Rinpoche perceived this incidence as a portent of future harm coming to Pabongka’s lineage: such were the deep feelings that Zong Rinpoche had for Rinpoche. Because of this scandal, the Dalai Lama himself stopped the tradition of appointing the disciplinarians of various monastic colleges. The circumstances, however, turned to the benefit of Lobsang Yeshi Rinpoche.

The Venerable Lama Zopa Rinpoche was convinced that Lama Lobsang Yeshi had practiced ‘exchanging self for others’. Seeing his spiritual qualities, he requested him to teach in Bodhgaya.

From 1984 onwards, Lobsang Yeshi Rinpoche reached out to more and more Indian and Western people, teaching in the open-air near the great Stupa at Bodhgaya. There he gave Refuge to 100 Indians (it is one of his great wishes to make Dharma strong in the country of its origins).

After the Dalai Lama performed the Kalachakra Initiation in Bodhgaya in 1985, because of the mishandling by some of his close associates, the local Indians turned antagonistically against him and rallied together, shouting slogans. The Temple of Kalachakra was ransacked. On his own initiative, Rinpoche went to the Indians and succeeded in pacifying them and restoring their respectful behavior towards the Dalai Lama.

In Bombay and in Karnataka State he also gave Refuge to hundreds more Indians, and worked tirelessly to help the wishes of the Dalai Lama. In 1992, on an historic occasion, he arranged for Indians to meet the Dalai Lama on the outskirts of Mundgod, translating the Dalai Lama’s words into fluent Hindi.

Later in 1994 there was another incident of unrest in Mundgod. Local Indians had set out to ransack the settlement and beat up Tibetans. Had it not been for the intervention of Rinpoche, a riot would definitely have occurred. He supplicated Dorje Shugden on many occasions to help the work of others, such as Lama Zopa Rinpoche, and was instrumental in the founding of the Prajna Vihara School for Indians in Bodh Gaya. In a Naxalite area near Rajgir, he laid the first stone for the Ambedkar School and Library. Rinpoche also gave Tara initiation to Indians in 1993 in Bodhgaya.

He felt very strongly that Tibetans were too closed in their communities, and needed to repay the kindness of their host country, thereby creating more goodwill towards Tibetans. He tried to convince the Monastic authorities to take part in activities involving the lay communities near the monasteries, and persuaded the Supreme Abbot of Drepung, Khensur Tempa Tenzing Rinpoche, to give the blessing at a mass Hindu marriage ceremony on Ambedkar day in Mundgod, the nearest town to the great monastic seats of Drepung and Ganden.

H.H. Gangchen Rinpoche says: “To my knowledge, no single Lama has taken such direct initiatives towards the spiritual and material concerns of the Indians. He is the first Lama to give Refuge and Precepts and spiritual instructions in the Hindi language to Indians.”

In Drepung monastery, Rinpoche met an eccentric old Tibetan nun, thought by many people to be crazy, who often walked many miles in the settlement, visiting lamas and circumambulating the main prayer halls. She often visited Rinpoche in his Gomang house, making him tiny offerings from the bundles she carried on her back, and singing praises and sometimes even dancing. It was during this period that Rinpoche became attracted to the practices of Heruka and Vajrayogini. After the death of Zong Rinpoche she disappeared, to where no one knows.

In Bodhgaya, too, there was another strange lady, dressed in many draped cloths, who was always to be found near the main Stupa. Often her talk was incomprehensible, but when Rinpoche taught, she would instruct the students very severely to pay great attention to his words and to behave with much respect towards him. She referred to him clearly as an emanation of the 12th Kundeling Rinpoche and made many auspicious predictions for his future. Although sometimes behaving playfully with them, Rinpoche was drawn to these two ‘Dakinis’ and took their presence and their words seriously.

With his unique background and qualities of compassion, communication and openness (and of course his fluent grasp of the English language) it became clear that Lobsang Yeshi Rinpoche had great capacity as a teacher. The supreme head of Gomang, Khensur Tenpa Tenzing, and the late Mongolian master Khensur Ngawang Nyima, requested him to visit the United States of America.

In 1991 he traveled throughout the northeastern states, benefiting many people there. In the same year he made his first visit to the European countries of Holland, Germany and Italy, where in the succeeding years he founded the Atisha Serlingpa Centre in Sicily and the Atisha Kirti Danza Group in Holland.

Wherever he went in these countries, Rinpoche immediately established contact with the people, showing a lively interest towards the culture and the traditions of the lands, and the particular problems of those who lived there. He encouraged interfaith dialogues, preaching on the Bible in a Catholic Church in Holland, and participating in open discussion with a Catholic priest in Sicily.

Apart from extensive Guru Yoga and Lam Rim teachings, Rinpoche taught healing practices for beings and the environment, gave blessings to animals and to the land, and gave long life and tantric practice empowerments. Many people followed the advice that Rinpoche gave them for their own lives and received benefits, and everywhere a particular energy surrounded his presence.

His method of teaching provoked and stimulated an immediate response in all those who followed his teachings. In Sicily, the auspicious signs of his blessings have characterized Rinpoche’s visits. At the news of his impending first visit, a huge and complete rainbow filled the cloudless sky. During the consecration of the place to Dharma, in broad daylight Rinpoche himself noticed a light ‘star’ high in the sky which passed directly over the Centre.

When a three months long drought threatened the crops, Rinpoche supplicated the Dharmapala Dorje Shugden to bring relief, and after only a few hours, in the middle of Guru Yoga teachings, thunder and lightning filled the air, and to the amazement of all the students, heavy rain fell.

On several occasions, fire, an annual summer hazard on the island, has threatened the beautiful land on which the Atisha Serlingpa Centre lies. But each time the efforts of the fire fighters seem to have been helped, and the fires miraculously turn in another direction. Water has increased from the natural springs on the land, and the harvest of olives is always bountiful, even when the whole area around produces little. Even the dogs seem to live more harmoniously together since they received the blessings of Rinpoche!

In order to further accomplish his objectives, Lobsang Yeshi Rinpoche moved to the city of Bangalore in South India and with the untiring help of a Dutch nun, Ani Lobsang Phagma, founded The Atisha Charitable Trust in 1994. In Drepung monastery, the Oracle of the Dharmapala Dorje Shugden had foreseen a flourishing of the Teachings and wellbeing to sentient beings, coming from a move to Bangalore, and in time this benefit would come also to the Indians.

Inspired by the life of the 10th century Indian scholar and teacher, Atisha Dipamkara Shri Gyana, the Trust’s purpose is to carry out social and spiritual activities for the benefit of others. Under the ‘umbrella’ organization, various units have been formed, including in particular The Atisha Monastic Community, The Atisha Mahayana Buddhist Centres and The Atisha Schools Project.

In the small monastic community, monks are trained in the Mahayana Vajrayana philosophy as well as in modern technical skills, English Language and general knowledge and behavior. The objective is to actively integrate specially trained monks into the social mainstream where they can use their skills in social development works and projects to aid the poor and underprivileged.

The Atisha Schools Project has founded two kindergarten schools, one primary school and a ladies’ Tailoring School and Workshop, all in Indian villages near the large Tibetan settlements in Karnataka. The Trust also tries to find sponsors for the educational and health necessities of poor Indian and Tibetan children and for needy and elderly monks.

Every year, at its headquarters in Bangalore, the Trust organizes a month-long residential course in Mahayana Vajrayana practice, attended by students of Rinpoche from all over the world, and a Thangka master comes each year also to teach the techniques of this important Tibetan Buddhist art form. While emphasizing the importance of precision and detail in the practice and ritual of Vajrayana, Rinpoche also encourages his monastic and lay students to study Indian culture and art forms, and their relationship to early Buddhist Tantras.

And not forgetting the younger generation of monks in the great monastic seats, Rinpoche sponsored commentaries there, by Ven. Geshe Lobsang Tendar Rinpoche on Thirteen Deity Yamantaka, Heruka Body Mandala (the first time in 33 years) and Vajrayogini (using three famous commentary texts whose lineage had almost died out). It was the first (and last) opportunity most of the monks would have to follow the inspiration of these rare teachings.

Meanwhile, another candidate was recognized by the Dalai Lama and enthroned on January 13th 1995 (Rinpoche’s birthday!) in Drepung Monastery. In what H.H. Gangchen Rinpoche refers to as “truly the sign of humility and selflessness, qualities of a Holy Being”, Lobsang Yeshi Rinpoche went straight to pay his respects to the young incarnation. But many still considered him to be a true emanation of the 12th Kundeling Rinpoche.

The Yogi Geshe Nyima, consulted on more than one occasion by students, declared Rinpoche to be the emanation not only of the 12th Kundeling Rinpoche, but also of Kyabje Khangsar Dorje Chang (an erudite and saintly scholar, who had in his turn been a candidate for the title of 12th Kundeling). It was not, however, until Lobsang Yeshe Rinpoche felt convinced that the title could be of some purpose and benefit, that he accepted to use it. In December 1997, on the advice of H.H.Serkong Tritul Rinpoche, H.H. Gangchen Rinpoche and others, he accepted the title.

H.H. Gangchen Rinpoche, in his recognition letter, says: “As confirmed by the Wisdom Buddha Dorje Shugden himself, I wish to proclaim and state that Lama Lobsang Yeshi is the ‘Speech Manifestation’ of the 12th Kundeling Rinpoche, Lobsang Thupten Jigme Gyaltsen. I therefore proclaim him to be His Holiness the 13th Kundeling Tagtsha Jetung Thongshan Ho Thuktu, Lobsang Yeshi Jampel Gyatso, from today…….. It will be interesting to reveal further that the Holy Lama was born on 13th January, brought up in an area called Calcutta 13, in a house also numbered 13. The Kundeling recognised by the Dalai Lama was also enthroned on January 13th. The Lama Lobsang Yeshi is also now himself the 13th Kundeling. These facts are incredibly interesting. (Editor’s note: the number 13 is generally considered to be an auspicious number within the divination text of Palden Lhamo and there are many stories referring to the special protection by Palden Lhamo towards various Kundeling Rinpoches.) I am therefore praying sincerely for his long life and his success in all his holy activities. I further hope that he will fulfil the spiritual and temporal needs of all beings, especially in connection with India. In doing this, I believe that I have fulfilled an important task today towards the Dharma”.

In 1997, for the first time, H.H. Kundeling Rinpoche was invited to teach in the Far East. He visited Indonesia, Taiwan, Malaysia and Singapore and again returned in 1998, giving numerous teachings and empowerments to ever-increasing groups of students.

In Singapore, Kundeling Rinpoche gave the first ever empowerments of Yamantaka and Vajrayogini tantras. More and more students attended, struck by his very open and provocative style. No other Lama they had seen had been so direct in his approach. In the difficult times in Indonesia, through Rinpoche’s advice to rely on the Dharmapala Dorje Shugden, one young Chinese businessman sailed through the monetary and social upheavals, not only paying off his debts and coming out unscathed from the attacks on his fellow countrymen, but actually making successful progress.

In 1997, Kundeling Rinpoche received two important honorary awards, that of a Fellowship in Polipathy for Social Services and the propagation of the Buddhist Arts of Healing, presented in Delhi, and a Doctorate in Philosophy, presented in Sri Lanka by the Open International University of Colombo.

Rinpoche’s first visits to the Far East were a direct result of the difficulties he faced after the ban by the Dalai Lama on the practice of the Protector Dorje Shugden, issued in 1996. Faithful to his own Gurus’ instructions and determined to do what he could to protect the lineage of Tsongkhapa’s Teachings, Rinpoche was in the forefront in the peaceful resistance to what was shown to be a completely unwarranted attack on a pure religious practice.

Thrown into intense confusion by the consequences of the ban and suffering all kinds of oppressive actions by the more fanatical elements in Tibetan society, both monks and lay people from all over the world turned to Kundeling Rinpoche for advice, hope and sustenance. Untiringly, facing all manner of threats, abuse and libel with a cheerful face, he worked day and night to help all those in difficulty, giving them courage to fight for their religious and human rights. On several occasions he had to flee for his life, and many times was given police protection, but, like the peacock living on poison, he seemed to thrive on the difficulties, and selflessly dedicated himself once again to others.

Every year, H.H. 13th Kundeling Rinpoche’s engagements increase, but he unhesitatingly turns his attention wherever he can be of benefit to sentient beings. His teachings are thorough, rigorous, provocative and interspersed with details, experiences and stories to inspire the listeners to actively practice Dharma. But it is more than anything the personal example of his humility, cheerfulness and equanimity, his tireless dedication to the needs of others, which inspire the devotion of his students. May he live long and continue his holy deeds in all the ten directions.

S Gopal Puri (left), the Dalai Lama, and an unidentified man

By: Shashi Kei

On 26 June 1975, an interesting item appeared on the obituary column of the Times of India. It read, “D.E.M O’Cracy, beloved husband of T.Ruth, father of L.I.Bertie, brother of Faith, Hope and Justice, expired on 26 June“. The newspaper was referring to a state of emergency declared by the then President of India, Fakhruddin Ali Ahmed, who many at the time believed to be a mere rubber-stamp for the powerful Prime Minister Indira Gandhi. A state of emergency would in effect confer on the Prime Minister the power of a dictator, suspending elections and individual freedom that a democratic government, of which India was known as the oldest, accords. That period has been called the darkest hours in the history of modern India.

And so having been a witness to how the spirit of democracy lay etherized at the altar of political expediency for almost 2 years, the Times of India should quite easily recognize what the death ring of democracy sounds like. But it appears things have changed and memory now fails a newspaper that a few decades ago decried the loss of the people’s civil liberties. The Times of India appears to have become an (perhaps) unsuspecting agent of the machinations that have been robbing the Tibetan people of their freedom and keeping them forcibly suspended within the bleak hours and days that the newspaper itself bemoaned in 1975.

Recently, the Times of India published a news piece, “Rift among Tibetans riddles security agencies’ task” (July 10th 2013) [1], which reported that the Spiritual Head of the Tibetan people, His Holiness the Dalai Lama’s life is under threat, and the manner and tone by which the news was conveyed gave the false impression that the threat was possibly coming from worshippers of controversial Tibetan Buddhist deity, Dorje Shugden.

A sign at Loseling clinic, Drepung Loseling Monastery, states that Shugden worshippers are not permitted to enter the clinic

The news piece was written by Times of India reporter, S Gopal Puri, who seems to suffer from a chronic case of failure to uncover the truth behind the subject of Shugden even though it is a topic that he has covered on a few occasions. Previously, the same journalist had reported that China might use Shugden devotees to poison the Dalai Lama. [2] Instead of approaching the subject as a journalist, Mr. Puri’s writing, whether inadvertent or not, shows him to be a rather willing functionary of those in the Tibetan corridors of power, who show many similar characteristics as those of Minitrue officers ala’ the Ministry of Truth in George Orwell’s political satire Nineteen Eighty Four. [3]

As a summary, S Gopal Puri reported that “Shugden” practitioners are a segment of the Tibetan community who have been excommunicated by the Dalai Lama for their worship of Dorje Shugden, a Tibetan deity banned by the Dalai Lama. This group is under the scanner of the Tibetan security agencies as being a perceivable threat to the Dalai Lama’s life. Mr. Puri quoted a Tibetan government official who painted a picture of Shugden practitioners being an organized gang, who have been destroying [government] websites and might possibly be agents of the Communist Chinese government or other anti-Tibetan elements. In short, Mr. Puri’s news unfortunately insinuates that worshippers of Dorje Shugden should be viewed upon as enemies of the state of Tibet and the Dalai Lama. For good measure, the journalist draws into the fray the suggestion that supporters of the 17th Karmapa, Trinley Thaye Dorje, recognized and enthroned by the senior regent of the Karma Kagyus, Shamar Rinpoche, might also be involved in plots to disrupt peace and harmony within the Tibetan exiled community.

Given the unbridled persecutions that Shugden monks and laypeople have had to endure since the illegal ban was decreed, this makes Mr. Puri’s news piece highly irresponsible, inflammatory and dangerous.

Mr. Puri’s style is to quote a direct source and by that method, get the necessary message across whilst appearing to be reporting news with some impartiality. But it is not enough for a journalist to see himself merely as messenger to transmit a story without understanding what might be a hidden agenda behind the lies told by the news source. And in this case, the source of the news is the Tibetan government in exile, now known as the Central Tibetan Administration (CTA), who surely must be the most self-contradictory “government” in the modern world. The CTA has built a reputation of inconsistencies, the latest of which was aptly demonstrated by its own leader the Sikyong Dr. Lobsang Sangay publicly giving up the pursuit of democracy in lieu of being granted a puppet government status, ready to toe the Chinese Communist line. And all this in between making speeches about the critical importance of democracy and calling upon the world powers to support his mission to pursue the same. [4]

The public needs to know that if Shugden worshippers are to be seen as “perceivable” enemies of the Tibetan people and Dalai Lama, then it is the CTA who planted that perception after it created an “enemy” quite out of thin air by leveling a hostile order against a community of Buddhist practitioners, telling them suddenly that their faith had been outlawed. The illogical creation of this new “enemy” in fact did not require any participation on the part of Shugden worshippers at all.

Monks face expulsion if they refuse to swear against their faith

Mr. Puri’s report stated that the Shugden practice was deemed not in line with Buddhism. What it did not say was that Dorje Shugden worship is not a new phenomena nor is Dorje Shugden a minor deity or spirit as he has been tagged, but a highly praised and worshipped enlightened emanation of the Buddha of Wisdom, Manjushri. And it is only by the authentication of the highest Tibetan Buddhist masters of the Gelug order including the Fifth Dalai Lama whom the present Dalai Lama often refers to as his model, that Dorje Shugden came to be worshipped for over 350 years and eventually propitiated by virtually all within the Gelug lineage. In fact the Dalai Lama himself worshipped Dorje Shugden for most of His Holiness’s life and even took advice from the oracle of Dorje Shugden on the proper escape route when the Dalai Lama had to take flight out of Tibet at a critical time before the Chinese troops moved in on His Holiness. [5]

For the Dalai Lama to declare that the Shugden practice is not in compliance with Buddhism after having worshipped the deity himself for decades begs the question – what changed? Who changed? To accuse a Buddhist deity of changing its nature is to rock the sanctity of Buddhism to its core. However, regardless of how Mr. Puri views Dorje Shugden, the pivotal question is whether in a liberal democracy, can any one individual unilaterally determine the fate and lives of a large population of people, and trespass on something as sacred as their religion? I am quite certain that Mr. Puri would agree that the answer has to be a resounding ‘No’, even if that individual is the Dalai Lama. And yet this is a point that the journalist seems to have overlooked much to the discredit of his own writing and the newspaper he represents.

Mr. Puri himself acknowledged, “Dorje Shugden practitioners have also been stripped of voting rights, which other Tibetans enjoy”. This is probably the only accurate statement in the entire news piece; however, in the very next line, he erred again stating “They [Shugden practitioners] have also severed all connections with the Dalai lama and the Central Tibetan Administration.” Shugden worshippers did not sever any relationship with anyone; on the contrary, it was decreed by the Dalai Lama himself that Dorje Shugden practitioners are not permitted to attend the Dalai Lama’s teachings, and that Dorje Shugden monks and nuns have to leave their monasteries. It was also mandated that the Tibetan community at large ostracize Dorje Shugden practitioners. Dorje Shugden practitioners simply went into hiding for fear of their lives after the CTA decreed that it was the duty of every Tibetan to prevail upon Shugden worshippers to stop their practice.

And with that, monks and high lamas who worshipped Shugden were immediately expelled from monasteries, Shugden lay-practitioners were sacked from government positions and Shugden families denied basic welfare such as access to schools, basic necessities, medical care and hospitalization. [6]

Large posters such as this referring to “Dholgyal” an extremely derogatory term given to Dorje Shugden, are placed all over Dharamsala, turning Shugden worshippers into pariahs to be shunned by the public

Those who refused to betray their own faith were denied entry into public venues and service in shops and commercial centers. Jamyang Norbu, a well known Tibetan writer living in America, who is not a Shugden worshipper recently discovered to his utter shock how destructive the Shugden ban has been in tearing apart the already small Tibetan-in-exile community from within. Jamyang Norbu wrote:

Since then I have not been paying much attention to the Shugden issue, but this business with the photograph troubled me. Is it now a criminal act in our society or a mortal sin in the eyes of the official church to have your photograph taken with a member of the Shu[g]den organization? I asked around and it seems that the answer is yes. I was told that Dharamshala officials were now going around Tibetan communities making people sign pledges that they would completely ostracize Shugden devotees, not share a meal with them or have anything to do with them in any way. I was told to watch an Al Jazeera documentary on the issue, which was very troubling. I was also told that notices had been issued stating that it was okay to inflict violence on Shugden devotees. I was shocked. I had not known that matters had gotten so out of hand. All concerned Tibetans need to come together to deal with this issue through rational inquiry and calm discussion before, one fine day, we start murdering each other, like the Sunnis and Shias in Iraq or Pakistan, or Catholics and Protestants in Northern Ireland.” [7]

[Note: does it strike anyone as strange that a Tibetan living away from the community can get his hands on information and facts about the ban and its effects, whereas a seasoned journalist with the largest English newspaper in India with its vast resources, cannot?]

The “deep divisions” amongst Buddhist devotees that Mr. Puri alluded to in his writing were essentially caused by the same instigator – this one act of aggression by the CTA against its own people. Yet it is the innocent victims of this aggression, Dorje Shugden practitioners, whom Mr. Puri by his report portrays to be the enemy of the Dalai Lama and the nation of Tibetan people.

But there is more. The news article quoted Ngodup Dorjee, security chief of the CTA, saying “we cannot ignore the [Shugden] community’s recent activities against Dalai Lama…” By this, Ngodup Dorjee was referring to a parcel of literature and DVDs sent to local Indian police stations by “Shugden”. Reading that, this writer began importuning contacts in India for a copy of the said parcel’s contents. One would expect the parcel to contain something quite menacing to have caused the Tibetan security agencies to mobilize into action but instead the contents of the parcel were nothing more than a compendium of publicly available documents and videos showing foreign news reports about the ban and the resulting fallouts. Here is a sampling of the videos produced independently by Swiss Television:

1. http://www.youtube.com/watch?v=zEcArgUkc3w
2. http://www.youtube.com/watch?v=XeU9Zdz1fY4
3. http://www.youtube.com/watch?v=zz9N2BpMpuw

And yet another video showing a France 24 Television program, covering the Dalai Lama’s ban on Dorje Shugden:

4. http://www.youtube.com/watch?v=qn_XsBPUYDI

Having watched the videos, it is clear that if there were any danger at all to the Dalai Lama posed by the parcel, it would have to be the danger of the Dalai Lama incriminating himself by a wrongful, baseless, albeit damaging religious ban imposed on a people who ironically, still venerate the Dalai Lama as a god-king.

As to the intimation that “Shugden” is funded by the Chinese government, there has been not a single piece of evidence put forward by the CTA to support their accusation. Far from being sponsored by an extremely wealthy and powerful country, Shugden worshippers remain oppressed and in hiding. A few high lamas like Gangchen Rinpoche, who has been accused of being a Chinese spy, have left the dirty politics of Dharamsala to its own devices and taken up residence in the West where they continue to teach the Dharma and at the same time, maintain their worship of Shugden. Others like Kundeling Rinpoche have had to rebuild a new monastery from scratch after their Ladrangs were confiscated unlawfully by the CTA. It’s a pity that none of these facts have been given attention by The Times of India.

According to the Tibetan government, both Gangchen Rinpoche and Kundeling Rinpoche received financial support from China and yet the only thing that even at a stretch remotely resembles evidence are old photographs of Gangchen Rinpoche. But then again, as France 24 Television has reported, ALL Shugden worshippers are political traitors on the Chinese payroll according to anyone close to the Dalai Lama and CTA. The following video by France 24 clearly shows how Tibetan intelligence arrives at that assumption. First they accuse and then they look for proof. For Gangchen Rinpoche to be accused as a political traitor, he only needed to have a photo taken with his back to the camera, together with some Chinese people. As for Kundeling Rinpoche, he had visited China “twice or thrice” according to Tsering Phuntsok, the Deputy Secretary of the CTA’s Security Department. Both these observations by Tsering Phuntsok are sufficient to qualify these two high lamas as Chinese spies [see the following video from 8 minutes 33 seconds onwards]:

[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/France24.flv

The France 24 video report was produced in 2008 and as anyone can see, the ‘proof’ is completely baseless. Since then, there have been no other forms of proof offered, and in the absence of evidence to back the CTA’s accusations, they turn to Machiavellianism – to keep repeating the same false accusations and have the likes of Mr. Puri lend credence to their lies.

A point to note is how the CTA favors the guilty-by-association approach. Merely having one’s photograph taken with the ‘enemy’ is all it takes for one to be culpable. However, the exception is when it comes to the Dalai Lama who, if judged by the same measure would have a lot to explain. For instance, the Dalai Lama counted Shoko Asahara, the mastermind behind the Tokyo sarin gas attack, [8] as a friend.

The Dalai Lama with Jorg Haider, the Austrian Neo-Nazi who denied that the Holocaust ever existed

No one of sound mind would suggest that the Dalai Lama approves of Shoko Asahara’s murderous activities or anyone culpable of Nazi war crimes. That would be lunacy at its most ridiculous. Similarly no one should conclude that having their photographs taken with some Chinese people make Gangchen Rinpoche, Kundeling Rinpoche or indeed any Shugden practitioner a traitor of the Dalai Lama and the Tibetan people.

However, if there is one Tibetan lama who has been proven to have very close ties with the Chinese Communist Government, it is Tai Situ Rinpoche who recognized, enthroned and mentored the Chinese-sponsored Karmapa, Ogyen Trinley. Strangely, even with clear indication that Tai Situ Rinpoche was being investigated by Indian intelligence for his clandestine activities done on behalf of the Chinese; [9] and in spite of the fact that there was reason to suspect Ogyen Trinley to be an agent of the Chinese sent into Dharamsala to divide the Tibetan community, the Dalai Lama endorsed Ogyen Trinley as the 17th Karmapa. This endorsement provided validation for Tai Situ Rinpoche’s coup d’etat on the highest seat of the Karma Kagyu, and precipitated violence and unrest amongst the Kagyus. [10]

The Dalai Lama’s intervention into the Karmapa issue divided the nation of Tibetan people yet again after inflicting a cruel blow on them via the Shugden ban. Ironically, the Dalai Lama had no locus standii to be involved in the affairs of another sect let alone the recognition and enthronement of its head. The journalist G. Chhetri of the Sunday Magazine New Delhi correctly observed that the Dalai Lama abused his political power to force the selection process of the 17th Karmapa in favour of the Chinese sponsored candidate. [11]

S Gopal Puri with Ogyen Trinley, the Chinese-enthroned 17th Karmapa whom the Dalai Lama endorsed

The Times of India news report served the CTA very well. It propagandized the CTA’s stance on Shugden worshippers and it reinforced the Dalai Lama’s endorsement of Ogyen Trinley as the rightful Karmapa (despite the Supreme High Court finding in favour of Thaye Dorje as the rightful occupant of the Rumtek seat which bestows on him the title of the 17th Karmapa). [12] In that way, the journalist Mr. Puri internalized all the assumptions that the CTA wants the public to believe and spoke for the Tibetan establishment instead of the institution of truth.

If there is one thing that is clear, it is that both the Dorje Shugden story and the 17th Karmapa narrative are evidence that despite the Tibetans having lost their country to an authoritarian power that the Dalai Lama has condemned, His Holiness with the CTA behind him has ruled the Tibetan people in a manner more characteristic of a dictator than the democratic leader His Holiness has professed to be.

The real story of Dorje Shugden remains to be written by The Times of India or indeed any journalist more interested in the truth than to be on the “right” side of the Tibetan establishment and articulate its indoctrination. But in exchange for crumbs of spurious and regurgitated lies about the religious ban, a real scoop has been sacrificed thus far.

Most Dorje Shugden lamas and laypeople are merely Tibetans who love their spiritual leader enough to leave their country and homes and follow the Dalai Lama into an uncertain future in exile. What they consider crucial is the freedom to keep practicing Buddhism in accordance with their lineage, and to remain close to the Dalai Lama in whom they have placed their trust and hopes. Instead, it is at the hands of the very person whom they venerate as their god-king and his government who had promised them freedom for decades, and not the Chinese oppressors, that they lost the two things they held most precious – their religious practice and the Dalai Lama.

The reasons for the religious ban are easily dismissed – the religious, by any ordinary monk and the political, [13] by any first year student of constitutional law. It behooves anyone seeking to understand the Dalai Lama’s religious justification for the ban to ask why the highest scholar and absolute head of the Gelug lineage at the time, the 101st Ganden Trisur Lungrik Namgyal Rinpoche, left a high position and favor with the establishment and chose instead to maintain his Shugden practice. [14] It is also beneficial to read this open letter written by the Abbot of the highly distinguished Gyurmed Tantric College, H.H. Kensur Sonam Gyaltsen, as to why he finds the ban to be wrong. [15]

And yet it is deception that has been allowed to prevail and for any newspaper to reinforce these caricatures as Shugden worshippers’ lives continue to be destroyed is both a tragedy and a travesty. To write a true account of the Shugden ban, one must by necessity ask hard questions such as how the Dalai Lama and CTA have managed to get away with such a major travesty of justice and still be regarded as a democracy.

How is it that The Times of India has condoned such an erosion of the people’s rights and liberties (which incidentally is also protected by the Indian Constitution) after having experienced a similar situation? And when will the Tibetan people assert themselves in order to preserve whatever is left of their hopes of democracy and undo the wrongs that have been inflicted on their own countrymen by a corrupt government?

And for any journalist of a respected newspaper, with access to vast resources, not to write the truth is irresponsible and negligent at best.

References:

1. Rift among Tibetans riddles security agencies’ task (http://articles.timesofindia.indiatimes.com/2013-07-10/india/40491361_1_tibetan-community-central-tibetan-dorje-shugden)
2. China spying on Dalai Lama’s health (http://articles.timesofindia.indiatimes.com/2012-05-21/india/31800072_1_tibetan-government-in-exile-dalai-lama-dharamshala)
3. Ministry of Truth (http://en.wikipedia.org/wiki/Ministry_of_Truth)
4. Tashi Delek Comrade? The Sikyong Accepts Communist Rule in Tibet (https://sites.google.com/site/tibetanpoliticalreview/editorials/tashidelekcomrade)
5. THE TRUTH behind who saved the Dalai Lama’s life
6. Religious Apartheid in Tibetan Communities
7. Highest Peaks, Lowest Gutters
8. Chapter 13 of The Shadow of the Dalai Lama – Part II – 13. The doomsday guru Shoko Asahara and the XIV. Dalai Lama (http://www.trimondi.de/SDLE/Part-2-13.htm)
9. A Conspiracy is Being Hatched to Dis-member Sikkim (http://lamashree.org/dalailama_10_aconspiracy.htm)
10. Rumtek monastery continues to remain in the eye of a storm (http://www.rediff.com/news/1998/oct/22rumtek.htm)
11. A Great Deception (PDF format)
12. Group Loses Legal Bid to Retain Control over Disputed Monastic Seat of the Karmapas (http://www.karmapa-issue.org/arguments/indian_supreme_court.htm)
13. The CTA Violates Its Own Constitution
14. A Tribute to His Holiness the 101st Ganden Tripa
15. An Open Letter to Gelug Monasteries and Sangha Regarding Dorje Shugden

Based to current reports, the Dalai Lama recently issued statements regarding Dorje Shugden in a teaching at Gaden Monastery. In his speech, the Dalai Lama explained that the reason he had advised people not to practice Dorje Shugden was due to the divination result performed before the famous Palden Lhamo thangka (this holy thangka was worshiped by earlier incarnations of the Dalai Lama). The divination turned out to be unfavorable and hence, the Dalai Lama went all the way with the ban on Dorje Shugden.

According to the video below, the Dalai Lama claimed that he had not forced anybody to give up Dorje Shugden’s practice but merely told him or her the logic and reason behind His Holiness’s advice to cease the practice. In essence, what the Dalai Lama said in this particular speech was that monks who gave up the Shugden practice did so not because they feared going against the Dalai Lama’s ban, but because they “actually saw the reason and logic behind [ceasing] it” giving the impression that the monks voluntarily gave up the practice. The idea this was meant to convey was that those who gave up Dorje Shugden did so on their own accord.

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However, not only is this not accurate, it is in fact in total contradiction to the truth and there is proof. In the video below, we see the Dalai Lama making statements which not only condoned the wrongful expulsion of Shugden monks, but actively encouraged if not enforced it. The weight of the Dalai Lama’s tone and the choice of words, indicated unmistakably that it was the Dalai Lama’s wish to have Shugden monks expelled. By praising and supporting monasteries that expelled Shugden monks and then going on to challenge monasteries that may have found it difficult to follow suit, the Dalai Lama said, “…tell them the Dalai Lama is responsible for this” There was no room to interpret that statement in any way, other than a directive.

In a culture where the Dalai Lama is the unquestionable supreme head of the people, the manner in which the Dalai Lama wishes for something means in fact, that there wasn’t a choice in the matter at all. Who in the Tibetan community would dare to go against the wishes of the Dalai Lama, both a king and a god in the people’s eyes? And this is something the Dalai Lama knew full well and exploited?

Video: Dalai Lama expels thousands of monks
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Instantly we see a contrast in the messages as conveyed in the two videos above. What the Dalai Lama said in the second video grossly contradicts his denial of the directive he gave to cease the practice of Dorje Shugden as mentioned in the first video above. There was also a remarkable difference in the way the contradictory messages were delivered – soft when the Dalai Lama wanted to deny that the expulsion of monks was his directive and forceful when his message was squarely to get rid of Shugden monks.

The aforementioned inconsistency is not an isolated case and it is only when we examine a series of messages by the Dalai Lama on the subject of Shugden that a pattern emerges. The following are various video evidences wherein statements by the Dalai Lama show how inconsistent and often self-conflicting the Dalai Lama has been with regards to his [apparent] stance on Dorje Shugden: -

Evidence 1. Dalai Lama, Shugden, the Spirit & Controversy. (Part 2 of 5 NKT)

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In the video above, Samdhong Rinpoche as official representative of the Dalai Lama and the Central Tibetan Administration (CTA) clearly stated (see video from 6:30 to 7:30) that the “restriction” against the Shugden practice was not a demand or order but merely a religious advice, meaning there was a choice for individuals to choose whether to follow the advice or not.

But then in the following video, Evidence 2, we see a very different tone from the Dalai Lama on the same subject matter [see video from 39:01]. The Dalai Lama said on that occasion, “Initially, I haven’t been very firm with Shugden practice but some people push themselves too far. This is why I have to speak firmly last time…”

Evidence 2. Dorje Shugden, The Spirit and the Controversy

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If indeed the restriction on the practice is merely an advice as the Dalai Lama had professed, why then is there a need to step up and “be firm” if not to coerce monks into giving in to the Dalai Lama. Also note that the demeanor of the Dalai Lama in the video is not that of one giving advice but more an “obey-or-else” posture.

Furthermore, witness the following video (see video Evidence 3 below from 1:14) where the Dalai Lama stated without any doubts, “…Lamas, Geshes and Dharma friends. I tell you this issue (referring to the Shugden ban) is very important and you MUST ENFORCE what I say”. If there was any doubt as to the Dalai Lama’s intention, then it was cleared up in the same video (see video at 1:27) when the Dalai Lama in referring to those who were of the opinion that enforcing the ban was not their responsibility stated, “…Then that way of thinking is WRONG. Understood?” And then the Dalai Lama went to say that for the people not to take his “advice” would be “…very disappointing for me. Understood”? [See video at 1:57]. The Dalai Lama’s true position on the Shugden practice was displayed with full clarity when he openly stated (see video evidence 2 at 2:54), “I began this BAN to continue the Fifth Dalai Lama’s legacy, I started this myself and I have to carry it to the end. Understood?”

Here, it is vital to note that by the Dalai Lama’s own account, it was in fact a ban, not an advice and that it was the Dalai Lama who imposed the ban and forced it upon the people. There was no free will as such and therefore the Dalai Lama’s suggestion that monks should say that they had given up the practice on their own accord, was at best another intimidating directive.

Evidence 3. Speeches on the ban by the Dalai Lama

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Not withstanding that the Dalai Lama’s justification of following the legacy of the Fifth Dalai Lama was grossly misleading (the Great Fifth was a practitioners of Dorje Shugden (see http://www.dorjeshugden.com/introduction/spiritual-lineage/the-time-of-the-great-fifth/) a clear picture arises and it is a disturbing one – the Dalai Lama initiates an unholy ban and not only enforces it but also coerces the people to be his enforcers. But instead of being open about his real intention, disguises the ban as a mere advice and instructs the monks to lie and tell the public that the reason they gave up the practice was because they agreed with the reasons behind it, not because they feared going against the Dalai Lama and the CTA.

And what is the basis of this fear of not obeying the Dalai Lama’s so-called “advice”? Well, as we will see in the following video, Evidence 4, not obeying the ban carried with it heavy penalties. Shugden practitioners cannot function properly within the Tibetan community, the result of the Dalai Lama having imposed the responsibility of enforcing the ban on all Tibetan people. In addition they will be regarded as “terrorist” and enemies of the Tibetan state as Samdhong Rinpoche, the then Prime Minister of the CTA and representative of the Dalai Lama proclaimed all Shugden worshippers. [See video 4 from 1:57 – 3:00]

Evidence 4. Dalai Lama and Samdhong Rinpoche ban Dorje Shugden -Samdhong Rinpoche Nang Pa pass shooting lies

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There is no question that Samdhong Rinpoche supported the discrimination of Shugden practitioners and condoned it by saying it was unfair for the practitioners who refused to give up Dorje Shugden to enter normal shops in their communities to get supplies.

To falsely label Shugden worshippers as terrorists and traitors of the Tibetan people, aligned with Chinese interests, was to sign their death warrant. So, was there really a choice when to worship Dorje Shugden was made to be synonymous to committing treason, being expelled from the monasteries, becoming a pariah within the community to be shunned by all, and to be at risk of losing one’s life if not severe bodily injury? No, there was never a choice.

But the inconsistencies take on a further and even more surreptitious shift. Although there is no question that an illegal religious ban has been forced upon the monks and laity, this assault against the Tibetan people by their own leaders were denied when questioned by the international community. When the British Broadcasting Corporation (BBC) investigated the matter, we see a very different Dalai Lama, whose deportment was jovial and amiable, claiming the reason for the restriction on the practice was because it was a “…question of spirit worship”. (See video 5 from 8:52 – 9:05).

Evidence 5. BBC: An Unholy Row – New Kadampa Tradition & Dorje Shugden – Documentary 1998 – Part 1

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This itself is baffling because the Dalai Lama himself consults worldly spirits – the state oracle, Nechung who takes trance of the unenlightened spirit, Pehar and also the Gadong oracle. (See video Evidence 6 below).

Evidence 6. The State Oracle Of Tibet

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Is it strange for the Dalai Lama to regard the practice of spirit worship (if indeed Dorje Shugden is a mere spirit) to be the degeneration of the Buddha dharma, and at the same time personally engages in the practice of consulting oracles possessed inarguably by worldly and fierce spirits? Furthermore, the Dalai Lama has also demonstrated partiality to unenlightened worldly gods and spirits of the Hindu pantheon and even openly showed a certain reverence for them. (See video Evidence 7 below) Therefore the Dalai Lama’s justification given to the BBC, that the practice of Dorje Shugden is spirit worship and by that reason, should be stopped, is completely false.

Evidence 7. The Dalai Lama’s Oracles

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What is also important to note is the deafening silence from the Dalai Lama’s office when someone such as Geshe Kelsang Gyatso who is highly learned in Buddhist scriptures challenged the Dalai Lama for his real reasons behind the ban as we saw in video Evidence 5 above.

Geshe Kelsang Gyatso wrote a series of open letters to the Dalai Lama requesting His Holiness for proper justification of the ban, and an audience to discuss this matter. (See video 5 from 4:35 – 4:49) Unfortunately, the Dalai Lama’s office has to date, refused to grant this request and instead maintained silence on this matter. Why would the office of the Dalai Lama be silent if they had any concrete scriptural proof to back up their claims regarding Dorje Shugden, especially if such evidence could lead possibly the most visible and one of the most influential Shugden lamas in the world, to recant his advocacy of the Protector practice?

It is indeed mystifying that in a religion that stresses guru devotion above all else, the Dalai Lama should chose to take the advice of spirits which he himself claimed to be the cause of degeneration of the faith, over the advice of his own teachers. In the following video evidence 8, the Dalai Lama unabashedly stated that his teacher the great and erudite master Kyabje Trijang Rinpoche and the old lineage masters were all wrong.

Evidence 8. The Dalai Lama says his Gurus are WRONG

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By calling Dorje Shugden a spirit, the Dalai Lama denied his own Guru, Kyabje Trijang Rinpoche’s attainments and knowledge and that of masters of old. Trjang Rinpoche regarded Dorje Shugden as a fully enlightened being, and worshipped him as well as taught others to regard the Protector as such. We saw how the Dalai Lama claimed that his teachers were all wrong about Dorje Shugden. By doing that, he undermined the credibility and validity of all the teachings that he himself had received from Kyabje Trijang Rinpoche. That being the case, if the Dalai Lama’s teachers can be wrong about something as important as Dorje Shugden’s practice, then it should follow that the Dalai Lama could also have received the wrong monastic education and accordingly the Dalai Lama could also be wrong about any of the teachings he gives. In that way, the Dalai Lama has effectively undermined the credibility of the entire lineage that was established by Je Tsongkhapa himself. (This point is covered extensively in another article called ‘Has the Gelug lineage lost its effectiveness?’ – http://www.dorjeshugden.com/all-articles/the-controversy/has-the-gelug-lineage-lost-its-effectiveness/ )

And herein lies yet another contradiction. If indeed the Dalai Lama truly believed that his teacher Kyabje Trijang Rinpoche was wrong about Dorje Shugden and that the worship of the Protector is harmful to the Dharma, then why would he permit Trijang Choktrul Rinpoche, the present incarnation of the Dalai Lama’s teacher to continue in perpetuating a wrong and harmful practice, as evidenced in video 9 below? (See video evidence 9 from 0:32)

Evidence 9. Dalai Lama Says Trijang Rinpoche Can Practice Dorje Shugden

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Dalai Lama said that Trijang Choktrul Rinpoche could practice Dorje Shugden because he made an exception. What was the reason for allowing this exception when the Dalai Lama had already claimed that it was wrong to continue the practice? If Dorje Shugden is truly a spirit and the worship of this “spirit” would spell doom for the Buddha dharma, then why allow it to continue with a young lama who is maturing to be one of the most influential Buddhist masters in the world? This does not make any sense whatsoever.

The lies and incoherence surrounding the Dorje Shugden issue is endemic within the leadership of the Tibetan people. In the following video, Evidence 10, we see a representative of the Dalai Lama claiming that there has been no discrimination of Shugden practitioners within the community. (See video 10 from 2:41)

Evidence 10. Tashi Wangdi says Shugden practitioners experience NO discrimination.

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This is blatantly untrue and contradicts various reports on how Dorje Shugden practitioners have been ostracized from their own monastery, community and family members.

In 2010, France 24 sent journalists to India to investigate claims of religious persecution by Dorje Shugden practitioners. In these videos

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and

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there is clear evidence of ‘spiritual apartheid’, including:

1. Dorje Shugden practitioners being denied entry into stores, shops and hospitals. This discrimination results in Tibetans being denied access to food, basic social services and medical care.

2. Tibetans made to take oath that they will deny material and spiritual support to any Dorje Shugden practitioners.

3. Portraits of Dorje Shugden practitioners being posted on walls outside shops, government buildings and so on, like common criminals.

4. Dorje Shugden practitioners being shunned by their own community, and living in fear from being physically harmed.

5. Dorje Shugden practitioners are being accused as traitors, rebels, Chinese spies and collaborators. They are thus targeted, like in medieval witch-hunts, by the local Tibetans who have been falsely misled.

6. Monks having to choose between abandoning their propitiation to Dorje Shugden or face expulsion from the monastery, the only homes they have.

Again, we see that the way the Dalai Lama and the Tibetan leadership have been been portraying the Shugden issue to the world is in fact extremely fraudulent. The truth about the ban is in fact ugly. Throughout the entire process of imposing and enforcing the ban over the years, which can be best described as obscene and deceitful, the Dalai Lama and the CTA maintained a blind denial that no Dorje Shugden practitioner has been harmed. This is however another lie. In the following video, Evidence 11, we see clearly how a group of lay pro-Dalai Lama supporters stoned a Dorje Shugden monastery. Why does the Dalai Lama and also the CTA continue to deny such obvious maltreatment that has been inflicted on Dorje Shugden practitioners? Since the CTA does not condemn such a heinous act, it would seem that the CTA is also in collusion, if not instigating violence to be perpetrated on Dorje Shugden practitioners.

Evidence 11. The Dalai Lama’s stance on non-violence

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As the Dalai Lama preaches peace, harmony and tolerance to the world, his acceptance of scenes as shown in the video above belie his true intention – a much more sinister one towards Shugden worshippers. This is what the Dalai Lama had to say about people who do not agree with his “advice”, when he addressed the monks in Trijang Ladrang in 1999, “If those who do not accept the ban do not listen to my words, the situation will grow worse for them. You sit and watch. It will only grow worse for them…? A thinly veiled threat, which was far from a friendly advice.

By viewing and examining the video evidences contained herein and by sifting through the myriad of incongruities, we will see a cunning design. The apparent inconsistencies and contradictions in the various speeches and statements by the Dalai Lama and his representatives on the subject of Dorje Shugden, in fact has a certain pattern which is best summarized as follows:

1. The Dalai Lama is forceful and his tone harsh when he addresses a Tibetan audience, especially monks, upon whom the Dalai Lama imposed his will knowing that he cannot be challenged. To this audience, there is no question of an outright ban which carried heavy repercussions if ignored;

2. At the same time and especially to the international community, the Dalai Lama and his representatives deny that there is even a ban on the Protector practice and suggest instead that the restriction is merely an advice. The Dalai Lama’s tone is never harsh but soft and contrived. The Dalai Lama offers baseless reasons for the ban such as it being the worship of spirit;

3. Faced with scriptural challenges on the reasons and justifications of the ban, the official reaction is to remain silent instead of complying with requests for discussions and debates, as has been the tradition in monasteries for centuries – a practice designed to uncover the truth and provide comprehensive understanding of all scriptural matters;

It is also obvious that as time passed and as the Shugden ban receives more attention from the international community and scholars, the Dalai Lama’s public position on Dorje Shugden also shifted, to avert criticism of his hostility towards a religious practice. This is best summed up as such:

1. At the beginning of the ban the Dalai Lama was uncompromising and forced the ban upon the people without much regard to their opinions and thoughts. The Dalai Lama made it clear that it was all Tibetan people’s responsibility to follow his ban and should they decide not to, things would become worse for them.

2. By 2011 and during the Kalachakra initiation in Washington DC, the forcefulness diminished and it became an individual choice. (See video below). But still, the choice not to abandon the practice carried with it a condition, which was not to receive any teachings and initiations by the Dalai Lama;

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3. Most recently (2013) in the Dalai Lama’s speech to the monks at Ganden Shartse, the Dalai Lama’s message to the monks was to say that the reason they abandoned the Shugden practice was not due to the ban and not in obedience to the Dalai Lama’s instructions, but instead due to their individual reasoning that the “logic” behind ceasing the practice was sound. Moreover, it was Palden Lhamo who apparently divined for the Shugden practice to be stopped. And with that, the Dalai Lama seems to have washed his hands off any involvement in the enforcement of an unholy and illegal ban.

How does one explain this shift in tone and message by the Dalai Lama on the same subject of Dorje Shugden? It would appear that the Dalai Lama would tailor the delivery and tone of his message based on what he may get away with, so to speak. The Dalai Lama would muscle his away through with an audience that cannot question him, and at a time when relatively little was known about the deity outside the monasteries. And as more awareness grew about the ban, the Dalai Lama seems to be soft-padding his position on the deity, especially with a world audience that has begun to challenge him based on sacerdotal arguments and scriptural logic. Most recently, the Dalai Lama stance on Dorje Shugden has been one where he has virtually denied his hand in enforcing the ban and instead claimed that it has been individual decisions with no bearing to him.

At the very least, this shows a lack of conviction on the Dalai Lama’s part with regards to the ban, perhaps due to the fact that reasons for the ban is devoid of any solid substance that can hold up under any investigation by any audience in the world. In any case, if the Dalai Lama is true to his most recent stance on the deity, and if by reason and logic one should decide to take up or indeed continue with the practice of Dorje Shugden, then there should be no repercussions at all and this should be made clear and official both by the Dalai Lama and the CTA. If there is one sure test of a Truth, then it must that it is always consistent regardless of era and who the truth is being preached to. Take for instance the Dharma that the Buddha himself taught over 2500 years ago. It has always been consistent and have always stood up to all forms of examinations. That the Dorje Shugden ban and the reasons behind the ban have shifted so much over time, and manufactured and remanufactured only indicate that there has never been any validity behind the ban at all.

On October 12th, 2013 Trijang Buddhist Institute in Northfield, Vermont, USA celebrated the birthday of one of the world’s most erudite masters of our time and lineage.

Many guests came from all around the world to celebrate the very auspicious occasion of His Holiness Trijang Chocktrul Rinpoche’s 31st birthday, with a program that included the offering of a long life puja to His Holiness. This was followed by a fun-filled day of activities including volleyball and soccer matches, and even a tug of war between different teams from Vermont, New York, Boston, and Canada. Evening highlights included a Tibetan dance performance, among others.

Despite the significance of the occasion, His Holiness’ birthday was not widely publicized and the festivities were relatively low key. Dorjeshugden.com was informed that this may have been a result of possible death threats received from anti-Shugden followers. Security throughout the event was very tight and the main assistants from Vermont – two of which are his brothers – remained close to His Holiness throughout.

Such security threats come as no great surprise because His Holiness Trijang Choktrul Rinpoche is none other than the reincarnation of the great and enlightened master Buddha Vajradhara, H.H. Trijang Dorje Chang Lobsang Yeshe Tenzin Gyatso (1900-1981), one of the greatest Gelugpa Buddhist Masters of the 20th Century and the holder of most Gelug lineages including Dorje Shugden’s practice. It is a heavily discussed topic in Tibetan circles all over the world that with H.H. Trijang Choktrul Rinpoche coming of age, He will start to turn the wheel of Dharma again, and no doubt actively spread Dorje Shugden’s lineage. We have already witnessed the start of the latter with His recent visits to Mongolia and Europe.

It is also said that His Holiness Trijang Choktrul Rinpoche’s fame and popularity will far exceed that of His Holiness the Dalai Lama. Perhaps this is why there was such urgency for the two Abbots of Gaden Shartse and Jangtse to seek audience with H.H. Trijang Choktrul Rinpoche – to repair the relationship between the H.H. the Dalai Lama and H.H. Trijang Rinpoche and the Dalai Lama’s samaya perhaps? Read more here: http://www.dorjeshugden.com/all-articles/news/update-abbots-urgently-sent-to-the-usa/.

And this is just the beginning. Looking at the pictures of the event, one will note that the crowd present comprise mainly of young Tibetans. As H.H. Trijang Rinpoche matures into a commanding and highly respected teacher, Rinpoche will certainly attract and inspire more and more of the new generation of Tibetan youths who will be the ones to preserve and grow our lineage in to the future.

May the ban be lifted quickly so that Rinpoche’s work may flourish in to the ten directions.

May His Holiness Trijang Choktrul Rinpoche live long!

Below are a few pictures of H.H. Trijang Choktrul Rinpoche’s 31st birthday celebrations

H.H. Trijang Choktrul Rinpoche accepts the long life puja offering

H.H. Trijang Choktrul Rinpoche cuts His birthday cake!

Many devoted students and friends came from all over to celebrate His Holiness Trijang Choktrul Rinpoche’s 31st Birthday at Trijang Buddhist Institute in Vermont

His Holiness Trijang Rinpoche greets the guests

H.H. Trijang Rinpoche (centre) with H.E. Rabten Rinpoche on His right, and Venerable Zawa Tulku Rinpoche on His left

The crowd present for H.H. Trijang Rinpoche’s Birthday were mostly young Tibetans

The Vermont Soccer Team includes none other than H.H. Trijang Chocktrul Rinpoche (middle left) holding the cup with H.E. Rabten Tulku Rinpoche (middle right). Rinpoche scored one goal against the New York team and the final score was Vermont-2 New York-1

Basketball matches between 4 teams

Tug of war between 4 teams from Canada, Vermont, New York and Boston

It was a day filled with fun and blessings in the beautiful Vermont weather and breath-taking scenery!

Highlights of the evening including various performances such as Tibetan dance

The crowd really enjoyed themselves and they must have been so thrilled to have the honor and privilege to celebrate and pay homage to their beloved Guru, H.H. Trijang Choktrul Rinpoche (seen here seated and smiling)

By Poleen Wu

Dorjeshugden.com has received news that the Venerable Abbot of Dhe-Tsang Monastery, H.E. Khejok Rinpoche, entered clear light at Dhe-Tsang Monastery on the 16th of October 2013. Dhe-Tsang Monastery is located at the Abba Tibetan Autonomous County in the Sichuan Province of China.

Khejok Rinpoche went into clear light meditation at approximately 8.30am in the morning of October 16th and for the many hours that ensued, Rinpoche’s body remained warm and supple with no sign of rigor mortis setting in. Finally on the 18th of October, with all the sangha of Dhe-Tsang Monastery in attendance doing Guru Puja prayers, Rinpoche’s consciousness left his body.

One of the highest and most renowned Lamas of the Gelug sect has left us and this is indeed a great loss for all disciples who have received the Dharma from this great master directly and indirectly. Having said that, as a Buddhist practitioner, we understand that death is not the end, but a prelude to a new beginning. One of the last teachings Rinpoche gave to his disciples was,

In a real Guru-disciple relationship, there will only be short separation, not a real farewell”

H.E. Khejok Rinpoche was an ardent Dorje Shugden practitioner all his life and remained so till the very end. In Khejok Rinpoche’s Australian residence, a special prayer room was commissioned specially for Khejok Rinpoche to worship the King Protector and it was in this secret room that Rinpoche had many audiences with Dorje Shugden.

In the years since the Shugden ban, Khejok Rinpoche passionately spread Je Tsongkhapa’s lineage and with it, the practice of Dorje Shugden and by the time Rinpoche passed into clear light, there were at least 200 students in Australia, Taiwan and around the world who had received the Dorje Shugden’s lineage from him, so profound was Rinpoche’s love and care for his students.

The funerary ceremony of H.E. Khejok Rinpoche, which followed the highest traditions, was held on 23rd October 2013. Dorjeshugden.com has received the photos of the cremation ceremony of Khejok Rinpoche which we are sharing with everyone here, and we ask for everyone to pray for Khejok Rinpoche’s swift return to continue to turn the wheel of Dharma.

Dhe-Tsang Monastery

Many came to help with the cremation ceremony

Traditional offerings

Despite the extreme cold weather, devoted students of Khejok Rinpoche still came to help

Setting up the sensory offerings

Lay students helped to build cremation pyre too

Cremation pyre in progress

Painting the cremation pyre

Many people came to pay their respects and lined the path along Khejok Rinpoche’s funeral procession

Khejok Rinpoche’s holy body on a palanquin

Azha Rinpoche leads the monks carrying Khejok Rinpoche’s body in the palanquin

Before the day of the cremation, Khejok Rinpoche’s body was placed at the center of the top level of his Ladrang for everyone to make prostrations, pay their last respects and collect merits. Traditionally, visitors will touch the five-colored rope for blessings

Khejok Rinpoche’s face is covered with a red cloth and his body is adorned in full ceremonial robes

The cremation is about to start

Monks carry the palanquin to the cremation pyre

Khejok Rinpohe’s holy body is placed inside the cremation pyre

Many came to pay last their respects to Khejok Rinpoche and to witness this solemn occasion

High Lamas conducting puja for the cremation ceremony

Azha Rinpoche was the ritual master for Khejok Rinpoche’s cremation ceremony

The cremation of Rinpoche’s body

Many sangha were also present for the cremation

By the tremendous care and reverence Khejok Rinpoche’s disciples and students took in conducting His funeral, following strict tradition, they created the causes for Khejok Rinpoche reincarnate and return swiftly. With their prayers and supplications as well as the funerary ceremony, Khejok Rinpoche will return sooner.

Keeping samaya clean with the Lama, taking care of the Lama when He is alive and similarly taking care of His body when He has passed on are very important if students of the lama wish for his swift return. In fact, the body of the Lama is an embodiment of Dharma and so it is also a means for students to collect merits when they attend to its well being with proper motivation.

This is the room in Khejok Ladrang where Rinpoche entered into clear light

The hat that Khejok Rinpoche wore

Khejok Rinpoche’s personal ritual items – mala, vajra, bell, damaru and – and his personal cup

Short biography of H.E. Khejok Rinpoche

Extracted from: http://www.dorjeshugden.com/great-masters/recent-masters/his-eminence-khejok-rinpoche/

Rinpoche was born in 1936 in the Gyalrong district of eastern Tibet, now known as Sichuan Province. At the time of Rinpoche’s birth, the sun, the moon and many stars were simultaneously visible in the sky, a celestial configuration which was regarded as most auspicious, signifying the birth of an important person. The location of the house where Rinpoche was born was immediately next to Zarthu Monastery of the village. This small monastery was headed by the successive incarnations of the Khejok Tulkus.

As a young boy he was recognized as the reincarnation of the late Rinpoche, and earmarked to be the successor to the Khejok Lama lineage. After the recognition, he was given formal training at the native Dhe-Tsang Monastery and Sermey Monastic University in Tibet. Subsequently, he was enthroned as the abbot of Dhe-Tsang Monastery, the second oldest monastery of the Gelugpa lineage and the spiritual headquarters of all Gelugpa monasteries in Eastern Tibet.

At the age of 17, His Eminence entered the prestigious Sera Monastic University in Lhasa, one of the three largest monastic universities in the world. Later, he graduated as a Geshe (a title of scholarship equivalent to a Doctorate degree). It is worth mentioning that the very famous and one of the most influential Lamas in Tibetan Buddhism who practices Dorje Shugden in His past life and still practicing in this current life, His Holiness Trijang Rinpoche, is the root Guru of Khejok Rinpoche. Like any other Gelug Lamas in this era, Khejok Rinpoche received many teachings from the late Trijang Rinpoche.

After graduation, Rinpoche served the monastery as a resident elder, being widely respected by both the ordained and lay assemblies of Tibetans for his wisdom, compassion and practical advice. 
His Eminence is also known for his vast knowledge on statue-making, astrology divination and has been certified as a practitioner of traditional Tibetan Medicine by the Tibetan Government.

Since 1986, Rinpoche taught in Australia to Western students and has established over 12 Buddhist education centres bearing the common name of Institute of Buddhist Learning & Practice (IBLP), in Australia, Canada and Asia (Singapore, Malaysia, Indonesia, Hong Kong). There are also two centres of healing natural medicines. Rinpoche also made annual teaching tours to Hong Kong, Malaysia, Singapore, Indonesia, Taiwan, China, Canada and around Australia.

Khejok Rinpoche in his Hong Kong center a few months before entering into clear light

Khejok Rinpoche leads the puja in his Hong Kong center a few months ago

The great 18th Denma Gongsa Rinpoche

In the midst of the Sino-Tibetan conflict and in the face of unsettling times, Denma Gonsa Rinpoche’s name became synonymous with strength and faith in one’s Guru, the Buddha Dharma and the infallible Dharma Protector, Dorje Shugden. Denma Gonsa Rinpoche chose to remain in Tibet during the years of tremendous unrest in order to preserve the Buddha’s teachings in the high plateaus as well as to be a pillar of strength for the vanquished people of Tibet.

Over the years, Denma Gonsa Rinpoche worked unceasingly and over time won the respect of both Tibetans and Chinese alike. Rinpoche was honored with many titles and positions for representing his people and community in the area of Kham in Tibet. Seeing the need to engage the Chinese authorities correctly, Denma Gonsa Rinpoche entered the political arena with hopes of extending his influence as protection for his people and using his position to look after them spiritually and secularly.

Rinpoche being received by a member of the Chinese army

The most notable position held by Rinpoche was as the representative of the people living in Qinghai province, which Rinpoche held for 4 consecutive terms. Rinpoche was also the representative of the Chinese Congress in the 8th term. Despite these additional responsibilities, Denma Gonsa Rinpoche did not compromise on his main undertaking of spreading the Dharma and at the first available opportunity, Rinpoche began the reconstruction of his monastery that had been destroyed in the conflict.

Throughout the years, it became clear that the great protector Dorje Shugden was always beside Denma Gonsa Rinpoche providing every means to help Rinpoche in all his endeavors. There were signs – for instance during the Qinghai earthquake, many buildings were damaged and yet standing intact amongst all the destruction was Denma Gonsa Rinpoche’s monastery. Neither was Rinpoche’s house damaged, quite miraculously. No doubt, by Rinpoche’s faith and devotion to his Gurus and the Dharma, the Protector saw to every of Rinpoche’s needs and Rinpoche was able to secure the resources required to build his monastery. In his monastery now stands one of the world’s largest Lama Tsongkhapa statues which is 12 storeys high and next to the main temple stands an 18-foot Dorje Shugden statue which itself is a blessing for the people of the entire Kham area.

Denma Gonsa Rinpoche’s influence spread across Tibet all the way to Beijing. Rinpoche’s fame helped him to spread the Gelug lineage far and wide and in conjunction, the lineage and practice of Dorje Shugden grew similarly under this extraordinary Lama. When the Dalai Lama imposed the ban on Dorje Shugden, it did not have any effect on Denma Gonsa Rinpoche. Alarmed, His Holiness the Dalai Lama himself personally made a telephone call to Denma Gonsa Rinpoche to ask Rinpoche to stop the practice of Dorje Shugden. However, Rinpoche refused to compromise on his integrity and the promises Rinpoche made to his Guru, Kyabje Trijang Dorje Chang.

Manifesting disappointment in the Dalai Lama for causing monks to break their vows and for the schism within the Sangha that the ban created, it was said that Denma Gonsa Rinpoche rebuked the Dalai Lama for what was clearly an error on the Dalai Lama’s part. Being a contemporary of the Dalai Lama and knowing full well that the basis of and reasons for the Shugden ban were false, Rinpoche felt it necessary to speak his mind. The Dalai Lama, realizing that Denma Gonsa Rinpoche could not be coerced into abandoning the practice, hung up the phone. Such was Denma Gonsa Rinpoche’s devotion to his Gurus and conviction in the Dharma Protector that he would not be bullied into breaking his vows.

H.E. Denma Gonsa Rinpoche

Biography:

Denma Choje Jampa Thubten Gelek Gyatso was born to a family of “Kannier” in Namkha Zong, Tibet in the year of the Iron Horse (1930). His father was a man by the name of Rinchen who was a farmer and mother’s name was Drolma.
At the age of 3, the 13th Dalai Lama, Thubten Gyatso recognized the boy as the incarnation of the 17th Denma Choje. Upon recognition, the 13th Dalai Lama gave the young incarnation the seal of office and also official documents supporting his recognition. Rinpoche was then ordained by Jepu Rierba who gave him the Dharma name of Jampa Thubten Gelek Gyatso.
Two years later, in the Kham region, he was enthroned in Kelsang Puntsok Ling, home to the line of Denma Choje incarnations. During the enthronement ceremony, thousands flocked the monastery to pay their respects and receive blessings from him.

When he reached the age of 8, Geshe Dammu taught Rinpoche how to read and write Tibetan. Nyima Mentsi taught Rinpoche the sciences and astrology. When he studied under these two masters, he memorized all the texts, which were used in their daily prayers in the monastery.

The year of the Earth Rabbit (1939) was a huge turning point in Rinpoche’s life where in one of the three great seats of Sera Dratsang, the great 98th Gaden Tripa advised Rinpoche to take Rizong Awang Resa as his teacher and to study the 5 Great Treatises under him.

At the age of 20, Rinpoche obtained his Geshe degree and was famous all over Tibet. He then admitted himself to Badeng Mey Drati Dratsang to further pursue his studies in Tantra. There he was able to practice in accordance to both Sutras and Tantras without obstruction. At this point, he studied under Kyabje Trijang Dorje Chang and Kyabje Dagri Dorje Chang. He received the Kangyur text transmission and numberless empowerments of various Dharma protectors. He became the lineage holder of various teachings which were essential within the Gelug school of Buddhism.

In the year of the Wooden Horse (1954) at the age of 25, he visited Beijing on the occasion of China’s national day where Rinpoche was received by Chairman Mao and Zhou En Lai with warm hospitality throughout his visit to the capital.

At the age of 28, for the first time in his life, he gave an oral transmission of the Kangyur text.

In the year of the Earth Horse (1958), because of political unrest, Rinpoche faced many obstacles and threats to his life and his endeavors in spreading the Dharma. But because of Rinpoche’s pure motivation, he overcame these obstacles. In the spirit of Bodhicitta, he took on the sufferings of others as if they were his own, and faced obstacles with an open mind.

Until the year of the Metal Bull (1961), he undertook the position as vice-representative of different areas within Tibet. After enduring 10 years of the Cultural Revolution, and with the new implementation of religious freedom from the central government, Rinpoche’s achievements captured the attention of many. As a member of the ethnic minority, he received warm hospitality from Deng Xiao Ping in an audience.

In the year of the Metal Monkey (1980), Rinpoche was chosen to be the the Yushu Tibetan community’s vice president, after which he was elected to be the representative of the people living in the Qinghai province for 4 consecutive terms. Rinpoche was the representative of the Chinese congress in the 8th term, Vice president of the Qinghai Buddhist Association, Vice president of the Yushu County Buddhist Association, Committee of China’s Department of Buddhist Studies, etc.

Kelsang Monastery, the home of all Denma Choejes (Dharma Kings)

After having devoted most part of his earlier life serving his community and the Buddha Dharma, Denma Gonsa Rinpoche started to focus on building a platform for the Buddha Dharma to take root in. Kelsang Monastery was very old and had been destroyed over the years both by the elements and humankind. In order to do repair the monastery, rebuild statues and reinstate Buddhist scriptures for the benefit of those who sought solace and religious services, Rinpoche together with his close students and assistants spent many years raising funds and oversaw the entire project until its completion in 2011. Under the leadership of Rinpoche, the entire assembly of Sangha in the monastery joined in rebuilding the monastery.

As of today, the main Gompa, Tsan Khang, Chapels, Scripture buildings and so on, are of the highest quality and display combinations of different influences of the Gelug tradition. One story to note is that there was a huge earthquake which hit the area where Kelsang Monastery is situated. Many buildings in that area crumbled but the entire Kelsang Monastery complex was left untouched by the mercy of the Buddhas. Many people knew it was the power of Dharmapala Dorje Shugden that protected the monastery. This is another testament that Dorje Shugden is very much a potent force for the Dharma and is definitely not a spirit. Spirits create danger and harm but enlightened beings protect institutions that preserve and spread the Dharma.

Beautiful 18-feet Dorje Shugden statue in Kelsang Monastery

Denma Gonsa Rinpoche in his career as a Dharma master has represented the 3 great seats (Gaden, Sera, Drepung), Reting Monastery, and various monasteries in Lhasa, Shigatse, Shan Nan, and other places in Tibet. The Kangyur is the basic text which Rinpoche used to transmit teachings. Kelsang Monastery has been a seat and a bastion of the Gelug tradition for many high Lamas including His Holiness Kyabje Pabongka Choktrul Rinpoche, who himself received many important lineages and transmissions from Kyabje Denma Gonsa Rinpoche and other high Lamas of the monastery.

Kyabje Denma Gongsa Rinpoche’s holy stupa

Rinpoche entered into clear light in 2005 with many auspicious signs and good omens. Before Rinpoche passed away, Rinpoche gave specific instructions to his students on finding his next incarnation. He said that there would be many boys who would be presented as the next incarnation but to only enthrone the boy who could recite the root tantra of Guhyasamaja from memory. This itself is a significant indication of how high Rinpoche’s realizations were.
The Guhyasamaja tantra is one of the most important scriptures in Vajrayana Buddhism. In its fullest form, it consists of seventeen chapters, though a separate explanation is sometimes considered to be its eighteenth chapter. Je Tsongkhapa considered this work so important and used a tradition of the Guhyasamaja tantra as the basis for interpreting all other tantras. It is also said that if this all-important tantra is preserved, all other tantra traditions would similarly be preserved. Denma Gonsa Rinpoche’s next incarnation would be able to recite this tantra by heart. Such was the depth of Rinpoche’s attainments.

All of us at DorjeShugden.com make this virtual offering of a thousand butter lamps to the very holy master Denma Gonsa Rinpoche, requesting his incarnation to return swiftly and remain among us for thousands of years to continue turning the wheel of Dharma and benefiting countless beings.

Dorje Shugden has always been propitiated as a powerful Dharma Protector. However, if you stop to think, it is possible to propitiate Dorje Shugden as a Yidam as well. How is this possible? The answer to this question lies in the same reason why Kyabje Pabongka Rinpoche sought to propagate Dorje Shugden’s practice for our time.

According to the Buddha, we currently live in the Degenerate Age and people today revel in distractions and have precious little time for spiritual practice. In order for beings of this time to submit their minds to the Dharma, they need to rely on an enlightened being of extraordinary strength and capability. In other words, they need living proof that enlightened beings do exist and engaging in Dharma practice does bear results.

People of our time need a practice that will bear results swiftly and with as little effort and austerities as possible. Kyabje Pabongka Rinpoche foresaw all these and out of a whole pantheon of powerful and enlightened Dharma Protectors, he identified Dorje Shugden to be the most suitable and efficacious Protector practice for our time.

The proposition to consider here is this – if Dorje Shugden is so powerful and efficacious as a Dharma Protector, can the same deity be just as effective as a Yidam? Before we delve into the reasons why Dorje Shugden could be a Yidam, we must first understand the differences between a Yidam and a Dharma Protector.

As we can see, the Vajrayana Buddhist pantheon is populated by an incredible amount of Yidams and Dharma Protectors. In the Gelug tradition, we only take refuge in enlightened beings and therefore, the differentiation between Yidams and Dharma Protectors is not based on their enlightened nature but solely on their role and function in a person’s spiritual practice. The following is an explanation of the roles and functions of Yidams and Dharma Protectors.

Yidam

First, let us explore the meaning of Yidam. The word Yidam is actually Tibetan and the original Sanskrit equivalent is Istadevata. Like many Tibetan words, Yidam is a contraction of words – Yi means ‘the mind’ and Dam means ‘to hold’. So Yidam actually means something that holds our mind.

This phrase literally means that a Yidam is meant to hold our minds from negative karma, predispositions and mental states. It is a transformative practice that not only purifies our karma but assists the practitioner to become spiritually attained and ultimately enlightened. Yidam refers to any of the meditational deities like Manjushri, Tara, Lama Tsongkapa, Vajrayogini, Yamantaka and so forth.

Now that we have established the Yidam’s purpose, we will inquire into the actual practice of propitiating a Yidam, which is called Dakkeh in Tibetan or Sadhana in Sanskrit. Dakkeh is also another contraction with Da meaning ‘self’ and Keh meaning ‘to change or transform’.

Therefore, Dakkeh is a practice of self-transformation from an ordinary person into an extraordinary enlightened Being. Although their original purpose is not to increase one’s wealth, heal our bodies of sickness or to chase away evil spirits, Yidams do assists practitioners in these matters. Ultimately however, the Yidam’s purpose is not to help us with these things but to help us to become spiritually attained and ultimately enlightened.

An old monk doing his daily sadhana

Sadhanas are usually composed and empowered by highly attained lamas who have received the practice directly from the Yidams themselves in a pure and perfect vision.

Sadhanas are usually made up of a few common elements and the first always begins with the refuge recitation. After that, the practitioner engages in Vajrasattva mantra recitation to purify obstacles and obscurations.

If it is a higher Tantric sadhana that we are practicing, there would also be a solicitation and dissolution of all the lineage lamas (of that particular practice) of the past all the way to our root lama and finally into the practitioner. This is an important part of the sadhana because it opens up the merits to be successful in the practice.

This is followed by the dissolution mantra where one dissolves ordinary perception, ordinary self-identity and environment into emptiness. After that, the practitioner makes sensory and other offerings to the Yidam.

Next comes the part on the visualization of the Yidam and this is where the practitioner visualizes himself arising as the Yidam.

The central psychic channel runs from your head down to your secret organ

In higher Tantric practices, there are 72,000 psychic channels in your body and they gather into three main channels – Tsa Uma, Tsa Gyungma and Tsa Rongma meaning central, left and right channels. They run between the crown of the head straight down to the secret organ (genitalia). In between these channels, the psychic energies gather into five or six whirls or chakras depending on the Tantric system being practiced.

The meditation is the visualization of various emanations of the Yidam appearing inside various parts of the body to manipulate, gather and disperse psychic winds. This is of course a simple overview of the meditations as the actual meditation can only be taught to initiates.

These meditations and recitations of the Yidam’s mantra help the practitioner to identify with the Yidam and assume the qualities of the Yidam. In other words, these meditations are meant as a speedy way to gain enlightenment via the Tantric path. The sadhana is meant for the practitioner to become enlightened and thereby develop control over the mind and develop control over death and rebirth. That is how many highly attained Tibetan Lamas gain their power over death and rebirth.

When the practitioner has control over the mind, he or she would also have control over delusions like anger, desire, jealousy and so on. In Tantra, these delusions arise from blockages and impairment of the psychic winds within the body. However, the results from a sadhana would only come about if the practitioner has maintained good samaya (spiritual relationship) with his or her Guru, the vows that one received are intact and one has the realization or at least a deep understanding of the three principle aspects of the path.

Towards the end of the Sadhana, one can recite various prayers and felicitations to the Yidam and finally dedication. Sadhanas are usually given by the lama when we have received the initiation of a particular Yidam. Upon receiving initiation, the lama would require of the practitioner the daily practice of the sadhana of that particular Yidam.

Dharma Protectors

The Dharmapalas or Dharma Protectors are emanations of Buddhas that have arisen to clear our obstacles so that we can engage in deeper spiritual practice. Dharma Protector practice was originally meant to be a secondary practice to supplement Yidam practice as they are related.

The Dharma Protector’s role is really to protect our Dharma practice because inner and outer obstacles can arise to prevent us from engaging in deeper practice. Inner obstacles refer to doubt, anger, jealousy and so forth while outer obstacles refers to health, financial and other physical difficulties.

Hence, the Protector’s role is to clear these obstacles that obstruct our spiritual path and what the Protector bestows on the practitioner is based on need and may not necessarily fulfill what the practitioner wishes for. However, the practitioner will definitely be benefited both in the short and long term.

A Dharma Protector practice is called a Kangsol in Tibetan and it literally means to confess and propitiate. Like the sadhana practice of Yidams, attained lamas compose the Protector’s kangsol and its efficacy would be due to the blessings of these lamas.

Traditionally, a Yidam’s sadhana like Yamantaka or even Lama Tsongkapa’s Ganden Lhagyama is performed before the Protector’s Kangsol. Then the Kangsol begins with the visualization of the abode of the Protector and invocation of the Protector to enter into the abode that we have visualized.

Dorje Shugden’s mandala as described in the Kangsol text

This is followed by sensory and other auspicious offerings to the Protector. After which, the practitioner performs confessions to infractions of our sadhana, vows and violations to our devotion to the Guru. This is where one would be engaging in the kawang practice. After that, the practitioner recites the mantra of the Dharma Protector to invoke the blessings and make requests for the Protector’s assistance.

Next would be the offering of tormas (ritual cakes) and various commitment offerings to the Protector and entourage. Each Protector would have a unique and specific torma and commitment offerings. This is followed by a Serkyem or Golden Drink offering to a Dharma Protector, the entourage, Lama, Yidam and the Dakas and Dakinis. This offering is a unique way to make offerings and requests to the Dharma Protector.

Then, the practitioner would request the Protector to dissolve into his own image as represented by a thangka, statue or return to the Protector’s abode. In the end, the Kangsol like the sadhana practice concludes with dedication prayers.

Dorje Shugden as a Yidam

A Yidam is traditionally considered by practitioners to be higher than a Dharma Protector because attainments and enlightenment derived from engaging in a sadhana is the ultimate goal of any Buddhist practice. However, from the side of the practitioner, this does not mean that a Yidam is higher or more enlightened than a Dharma Protector.

Dorje Shugden is currently propitiated as a Dharma Protector and he is also the emanation of Manjushri, who is propitiated as a Yidam. From the side of the deity, he is enlightened whether he manifests as a Lama – Tulku Drakpa Gyeltsen, Yidam – Manjushri or Protector – Dorje Shugden.

There is no question of whether Dorje Shugden qualifies as a Yidam. For an enlightened mind, there is neither labels nor differing levels of enlightenment and so they are all equal in nature. Therefore, the distinction lies not in the deity itself but in the way the deity is propitiated. In other words, what separates a Yidam from a Dharma Protector is their differing role and function from the side of the practitioner and not the deity.

As mentioned earlier in the article, Kyabje Pabongka Rinpoche propagated Dorje Shugden practice because he felt that our modern time calls for an extraordinarily swift and powerful Protector. Therefore, Dorje Shugden is the most suitable Protector of our time based upon his extraordinary strength and swiftness.

This is also the reason why Dorje Shugden would also be suitable to be meditated on as a Yidam. The same level of efficacy and swiftness would ensure that more practitioners would become attained through his practice. Due to his efficacy, Dorje Shugden would be quicker to bestow attainments than many of the other Yidams if he was to be propitiated as a Yidam.

Now, let us explore the reasons for Dorje Shugden’s efficacy and speed. The first reason is the fact that Dorje Shugden currently exists in a worldly form but with an enlightened mind and that means Dorje Shugden exists in the Nirmanakaya form or emanation body of Manjushri just like the Dalai Lama or Tulku Drakpa Gyeltsen.

This also indicates that Dorje Shugden’s form exists within Samsara and has greater karma and affinity with the beings of this time. This was brought about because Dorje Shugden arose from the aspiration of a highly attained lama, Tulku Drakpa Gyeltsen when he passed away. Therefore at the final moment, the mind of Tulku Drakpa Gyeltsen took on the form of a powerful worldly being in order to fulfill this aspiration.

This is unique because most of the other Dharma Protectors and all of the Yidams are in the Sambhogakaya form or enjoyment body. This means that it would take far more merits to contact and receive assistance from them than it is with Dorje Shugden.

The other reason is the fact that Dorje Shugden is a relatively ‘new’ Protector having been only 300 years since he first arose. Therefore, a new Protector like Dorje Shugden would have a greater karma and affinity with the practitioners of this time when compared to the other Protectors. Some Protectors are not propitiated anymore because their time and karma have passed. So, the Protectors assume different forms to benefit sentient beings.

At present, Dorje Shugden is propitiated as a Dharma Protector but one can meditate upon Dorje Shugden as a Yidam as well if a lama composes the necessary texts. The lama needs to compose the initiation text, sadhana and commentary in order for Dorje Shugden to be regarded as a Yidam.

The previous Kyabje Pabongka Rinpoche was known to have composed a sadhana to Vajrayogini and its commentary that is widely in use today. Since the other great sadhanas were composed by attained lamas of the past, therefore, an attained lama like Pabongka Rinpoche or Trijang Rinpoche could also compose the initiation text, sadhana and commentary on how to meditate on Dorje Shugden as a Yidam. Interestingly, Dorje Shugden would be the first Yidam to be in a worldly form.

Having Dorje Shugden propitiated as a Yidam would prove to be very beneficial for the growth of the Dharma because we live in a time of degeneration where attained practitioners and masters are very few and far in between and people have little time for Dharma. Therefore, if Dorje Shugden is propitiated as a Yidam, it would help many practitioners to quickly develop spiritual attainments. What remains now is for a sincere practitioner to make the request to a qualified lama – a request that will benefit the world once it comes to fruition.

His Holiness the 10th Panchen Rinpoche

His Holiness the Gyalwa Panchen Rinpoche, any of the line of this reincarnated line in Tibet, each of whom heads the influential Tashi Lhunpo Monastery (near Shigatse) and until recent times was second only to the Dalai Lama in spiritual authority within the dominant  Gelugpa sect of Tibetan Buddhism. In fact spiritually Panchen Lama is on par with the Dalai Lama. The current Dalai Lama was heard to say and echo the 10th Panchen Lama’s words that Dalai Lama will safeguard Tibet from the outside while Panchen Lama safeguard Tibet from the inside as he never left Tibet for exile. His Holiness Panchen Lama was a great hero and very much loved by the Tibetan people up till his passing.

Panchen Lama or Panchen Rinpoche was a great patron of Tibetan language, arts, culture, history, religion, scriptures, ancient texts, traditions and a scholar of Buddhism himself. He was requested to give transmissions, teachings, initiations and advice all over Tibet to hundreds of thousands constantly. When the Panchen Lama gave public discourses literally hundreds of thousands would attend. His teachings although draw from Tsongkapa’s writings would attract scholars, teachers, masters and lineage holders of all traditions of Tibetan Buddhism. From Government Ministers both Tibetan and Chinese would attend his discourses to the humblest farmer. People would queue whole days to get a glimpse or blessing by His Holiness Panchen Rinpoche.  Panchen Rinpoche is much revered in Tibet without rival except the Dalai Lama.

In his large sprawling Tashi Lunpo Monastery, he has a special temple and chapel dedicated to Dorje Shugden. Special pujas, rites and rituals are performed to Dorje Shugden within this chapel by senior monks daily. Many lay people visit this famous chapel of Dorje Shugden daily in times of need and urgency. The laity requests Dorje Shugden rituals also daily. Panchen Rinpoche in his great omniscience held Dorje Shugden as a principal dharma protector of his lineage and personal propitiation together with other protectors of Tashi Lhunpo. There was no conflict. He even wrote prayers, offerings and prayers among his works to Dorje Shugden which will be provided here. Panchen Rinpoche personally wrote extensive prayers and rites to Dorje Shugden in his collected written works.

When someone of Panchen Rinpoche’s stature practices Dorje Shugden, has a special temple and chapel for this protector and also writes rituals and rites for this deity, we have no doubts Dorje Shugden is important and enlightened. Even if the Dalai Lama says Dorje Shugden or CTA claims Dorje Shugden is not to be worshipped, this would contradict Panchen Lama’s beliefs and practices. Can Panchen Rinpoche and many other erudite masters be wrong about Dorje Shugden and only Dalai Lama is correct? We leave it for you to decide.

The fact of the matter is Panchen Lama’s stature, erudite understanding of the scriptures, teacher to millions in Tibet and China, established incarnation line and emanated directly from Amitabah could not be mistaken about his practices such as Dorje Shugden.

Tashi Lhunpo Monatery in Shigatse, the seat of the line of Panchen Lamas

Some background

The title Panchen (a short form of the Sanskrit-Tibetan Pandita Chen-po, or “Great Scholar”) was that traditionally given to head abbots of the Tashi Lhunpo Monastery, who were chosen for their maturity and learning. In the 17th century the fifth Dalai Lama declared that his tutor, Lobsang Chokyi Gyaltsen (1570–1662), who was the current Panchen Lama, would be reincarnated in a child. He thus became the first of the line of reincarnated lamas named Panchen Lamas who are regarded as physical manifestations of the Buddha Amitabah.

Disagreements between the government of the Dalai Lama and the Tashi Lhunpo administration over tax arrears led to the Panchen Lama’s flight to China in 1923. A boy born of Tibetan parents about 1938 in Qinghai province, China, Kelsang Tseten, was recognized as his successor. He was taken to Tibet in 1952 under Chinese military escort and enthroned as head abbot of Tashi Lhunpo. The Panchen Lama remained in Tibet in 1959 after the popular revolt and the Dalai Lama’s flight into exile, but his refusal to denounce the Dalai Lama as a traitor brought him into disfavour with the Chinese government, which imprisoned him in Beijing in 1964. He was released in the late 1970s and died in 1989. Panchen Lama never at any time denounced or criticized His Holiness the Dalai Lama. For this he was beaten and tortured many times, but his mind could not be swayed.

The Lineage of the Panchen Lamas

The Panchen Lama, a manifestation of Buddha Amitabah, ranks as the highest Tibetan Buddhist religious figure next to His Holiness the Dalai Lama. The title Panchen means great scholar, and is derived from the Sanskrit term Pandita meaning scholar, and Tibetan word chen-po meaning great.

The Panchen Lama lineage dates back to 1385, when the first Panchen Lama Khedrup Geleg Pal Sangpo lived, and since then, Tibetan history has seen the seamless reincarnations of Panchen Lamas until today. Traditionally, the abbots of Tashi Lhunpo Monastery, which was built in Shigatse by His Holiness the first Dalai Lama, were known as Panchen, owing to their scholarly reputation. In the 17th century, His Holiness the 5th Dalai Lama gave his teacher, Lobsang Chokyi Gyaltsen, the then abbot of Tashi Lhunpo Monastery, the title of Panchen Lama, and declared that he would be reincarnated in a child, and that he would continue to be reborn in an unbroken lineage of successors.

5th Panchen Lama

From centuries past, an interesting relationship has existed between the two most senior religious leaders of the Gelug sect: the elder acting as the spiritual teacher of the younger; and the younger leading the search for the new incarnation after the passing of the elder. Herein, lies the significance of the role of the Panchen Lama, who plays a significant role in the search for and identification of the reincarnation of the Dalai Lamas, just as the Dalai Lamas leads the search for and identification of the Panchen Lamas’ reincarnation.

Line of Panchen Lama Reincarnations

1. Khedrup Geleg Namgyal Pelsang
(student of Je Tsongkapa)
(1385-1438)
|
2. Sonam Choklang
(1439-1504)
|
3. Losang Dondrup
(1505-1566)
|
4. (1.) Panchen Lama
Lobsang Chokyi Gyaltsen
(1570-1662)
(the title Panchen Lama was given to this
incarnation lineage by the 4th Dalai Lama)
|
5. (2.) Panchen Lama
Lobsang Yeshe
(1663-1737)
|
6. (3.) Panchen Lama
Lobsang Palden Yeshe
(1738-1780)
|
7. (4.) Panchen Lama
Lobsang Tenpe Nyima
(1782-1853)
|
8. (5.) Panchen Lama
Lobsang Palden Choki Dragpa Tenpe Wangchuk
(1855-1882)
|
9. (6.) Panchen Lama
Lobsang Choki Nyima Geleg Namgyal
(1883-1937)
|
10. (7.) Panchen Lama
Lobsang Trinley Lhudup Chokyi Gyaltsen
(1938-1989)

History of the Panchen Lama

The 1st Panchen Lama, Khedrup Gelek Pelzang (1385-1438), was a disciple of Tsongkapa, the monk whose teachings formed the foundation of the Gelug school. Khedrup was one of the founders of Gelugpa, especially credited with promoting and defending Tsongkapa’s work.

After Khedrup Rinpoche’s death a Tibetan boy named Sonam Choklang was recognized as his tulku, or rebirth. A lineage of reborn lamas was established. However, these first Panchen Lamas did not hold the title during their lifetimes.

The title “Panchen Lama,” meaning “great scholar,” was given by the 5th Dalai Lama to the fourth lama in Khedrup Rinpoche’s lineage. This lama, Lobsang Chokyi Gyaltsen, is remembered as the 4th Panchen Lama, although he was the first lama to hold the title in his life.

As well as being a spiritual descendent of Khedrup, the Panchen Lama also is considered to be an emanation of Amitabah Buddha. Along with his role as a teacher of the dharma, the Panchen Lamas usually are responsible for the recognition of rebirths of Dalai Lamas (and vice versa).

Since the time of Lobsang Chokyi Gyaltsen, the Panchen Lamas have been involved in Tibet’s government and relations with powers outside Tibet. In the 18th and 19th centuries in particular the Panchen Lamas often had more real authority in Tibet than the Dalai Lama, especially through a series of Dalai Lamas who died too young to have had much influence. The Panchen Lama had the most power during this time in order to hold the country together and keep the daily spiritual and secular affairs of the country running smoothly. The 9th, 10th, 11th and 12th Dalai Lamas did not live long and therefore during the weakness of this period, Panchen Lama was the de-facto ruler who oversaw the government of both internal and external affairs of Tibet.

The two high lamas have not always been congenial co-rulers. A serious misunderstanding between the 9th Panchen Lama and 13th Dalai Lama caused the Panchen Lama to leave Tibet for China in 1923. It became clear that the 9th Panchen Lama was a closer ally to Beijing than to Lhasa and did not agree with the Dalai Lama’s opinion that Tibet was independent from China. There were many misunderstandings between the Potala government and the Tashi Lhunpo ministers of the Panchen Lama.

By 1982 Beijing considered Panchen Lama Lobsang Gyaltsen to be rehabilitated and restored him to some positions of authority. At one point he was vice chairman of the National People’s Congress.

However, in 1989 the 10th Panchen Lama Lobsang Gyaltsen returned to Tibet, and during his visit he gave a speech mildly critical of China. Five days later he died, officially of a heart attack. He was 51 years old.

The famed Maitreya Buddha at Tashi Lhunpo which is a major pilgrimage site known throughout Tibet, Mongolia, China and Russia.

10th Panchen Rinpoche

Great Seal of the Panchen Lama

His Holiness Kyabje Trijang Rinpoche, His Holiness Panchen Rinpoche and His Holiness the Dalai Lama

Panchen Lama, Dalai Lama and Nehru the then Prime Minister of India

Premier Chou En-Lai of China, Nehru the Prime Minister of India, His Holiness the Dalai Lama and His Holiness Panchen Rinpoche

His Holiness Panchen Lama, Mao Tse Tung and His Holiness the Dalai Lama. Panchen Lama and Dalai Lama were respected on equal par as you can see from walking and seating arrangements.

His Holiness Dalai Lama, Nehru and His Holiness Panchen Rinpoche

His Holiness Dalai Lama and Panchen Rinpoche inspecting troops together

Panchen Rinpoche, Mao Tse Tung and Dalai Lama. The two lamas seated equally

Mao with the two rulers of Tibet

Mao with the two rulers of Tibet

Both Dalai Lama and Panchen Lama escorted on horses

Tutor to the Dalai Lama is Trijang Rinpoche, Panchen Rinpoche and Dalai Lama

Panchen Lama, Dalai Lama, Chou En-Lai and Nehru

Walking equally side by side, Panchen Lama and Dalai Lama, the two highest leaders of Tibet visiting Sikkim

A casual moment between Panchen Rinpoche and Dalai Lama

The young enthroned 10th Panchen Lama at Kubum Monastery in Amdo

His Holiness the 9th Panchen Rinpoche

The all knowing one, His Holiness the 9th Panchen Rinpoche

The spacious Dorje Shugden Chapel within Tashi Lhunpo Monastery, the seat of the Panchen Lamas

Large applique thangka of Dorje Shugden – Tashi Lhunpo Monastery

Interior of the Tashi Lhunpo Dorje Shugden chapel, Shigatse, Tibet

Main image of Dorje Shugden in Tashi Lhunpo Monastery

Part of the entourage of Dorje Shugden (9 Dakinis, 8 Guiding Monks and Ten wrathful and youthful assistants)

Part of the entourage of Dorje Shugden (9 Dakinis, 8 Guiding Monks and Ten wrathful and youthful assistants)

Dorje Shugden’s mandala house (tendoe) within this Tashi Lhunpo Chapel

Thangka painting depicting the all knowing Panchen Rinpoche

The 10th Panchen Lama

Panchen Lama was very close to Gangchen Rinpoche who hails from Tashi Lhunpo Monastery. He very much approved of Gangchen Rinpoche’s works

Below are the collected written works by the erudite 10th Panchen Rinpoche. Within this is the prayer, ritual and rites (27 pages) to the Enlightened Protector Dorje Shugden. Panchen Lama revered and practiced Dorje Shugden throughout his life and composed further rites to this protector.

Gongsa Gyabgon Panchen Thamched Kyenpa Kutreng Chupa Chenpo Jetsun Losang Trinley Lhundrub Chokyi Gyeltsen Pelsang-Poi Sung Bum Shukso

Title:

All Knowing One, Perfect Refuge Tenth Incarnation of Panchen Lama the Great, Jetsun Losang Trinley Lhundrub Chokyi Gyeltsen Pelsang-Poi’s collected written works.

Table of Contents

Jamgon Gyelway Tensung Gyalchen Dorje Shugden Rik-nga Drakpo Tselgyi Gangchok leshi Lhundrub-gyi Drubay Trajang Shejawa Shukso

Translation:

Manjunatha’s (Tsongkapa) Lineage protector Dorje Shugden and five forms wrathful propitiations and confessional prayers and fulfillment of activities rites

By 10th Panchen Lama

Sources:

http://www.britannica.com/EBchecked/topic/440952/Panchen-Lama

http://buddhism.about.com/od/Schools-of-Tibetan-Buddhism/a/The-Panchen-Lama.htm

http://www.freepanchenlama.info/hggh

http://triratna.info/R-line-Panchen-Lama.html

The Winter Ritual Dance taking place

From 31 October to 3 November 2013, Gaden Yangchen Phuntsok Ling Monastery in Kham, Tibet held a four-day Winter Ritual Dance ceremony. The first three days of the event were dedicated to the dance, where the crowd gathered to watch the monks perform in their ceremonial robes.

During the three days, the event’s participants also celebrated the reopening of the monastery’s stupas which had just been renovated. Known as the Stupa of Reconciliation and the Stupa of Long Life, both 13 meter stupas have been dedicated to the long life of the monastery’s abbot, Trinley Lhundup Drakpa Gyaltsan.

The crowd gathered to receive initiation from the lamas

The festivities culminated on the fourth day in a Dorje Shugden initiation which was conferred to 5000 people. Also known as a life entrustment ceremony (or sogtae), the ceremony was presided over by three lamas of the Gelug lineage – the monastery’s abbot Trinley Lhundup Drakpa Gyaltsan, as well as visiting lamas Lama Wangchuk and Geshe Lobsang Tenzin.

Lama Wangchuk (left), Trinley Lhundup Drakpa Gyaltsan (center) and Geshe Lobsang Tenzin (right) conferring the sogtae and Dorje Shugden’s protection upon the 5000 Tibetans who gathered at the monastery

They say there are two sides to every story and with the Dorje Shugden ban it is no different. Whilst the Dalai Lama’s supporters claim it is a minor practice, the pictures below which DorjeShugden.com has obtained clearly show otherwise. It is obvious that the practice is alive and growing in Tibet, where the lamas are beyond the control of the Central Tibetan Administration and their anti-Dorje Shugden propaganda.

We at DorjeShugden.com celebrate the Kham people’s continued faith in their Protector, and their commitment to the practices that their lamas have bestowed upon them. May many more lineage holders arise from the activities of these holy lamas.

The Speech Delivered to the Congregation at the Start of the Four Days of Festivities and Initiation

Tibetans line the road in the traditional, respectful way of receiving the high lamas

The crowd welcomes Lama Wangchuk, who has been travelling tirelessly to give teachings and confer Dorje Shugden initiations throughout Tibet. For more information, click here: http://www.dorjeshugden.com/videos/must-watch/dorje-shugden-initiation-to-thousands-at-markam-chamdo-tibet/

The lay people rush to receive blessings and sogtae (Dorje Shugden life empowerment / initiation) from the three lamas, such is their strong faith in the Protector

From these photos, it is clear that Dorje Shugden is still very much relied upon in Tibet, where the monks remain beyond the Central Tibetan Administration’s control and where the Protector can continue to be invoked without discrimination from the population

5000 Tibetan faithful receive sogtae from Lama Wangchuk, Trinley Lhundup Drakpa Gyaltsan and Geshe Lobsang Tenzin

Dorje Shugden’s practice is set to continue in Tibet, where these monks have entrusted their spiritual practice to Dorje Shugden’s watchful, compassionate care

Each of the tormas carries an image of Dorje Shugden’s five cardinal emanations. Clearly shown here are Shize (left) and Trakze (right)

Dorje Shugden heart crystals (lado), to be blessed during the empowerment and given to those who have received the initiation, as a sign of their commitment to Dorje Shugden until bodhicitta

Dorje Shugden chakras (sokor), empowered during the initiation to be distributed amongst the gathered faithful, to bless and protect them

A cursory glance at this photo would lead most people to believe that it is nothing more than three monks posing for a simple photograph. But all is not quite what it appears to be, for hidden beneath the surface of this seemingly inconsequential photograph is a multitude of conclusions that give rise to many concerns for us here at DorjeShugden.com.

The photograph shows a known Dorje Shugden practitioner, His Holiness Gaden Trisur Lungrik Namgyal, the previous head of the Gelug sect posing for a photograph with His Holiness the 17th Karmapa Urgyen Trinley, who is the current head of the Karma Kagyu sect, and His Eminence Drakyab Tokden Rinpoche, the current abbot of Drepung Loseling Monastery, which is the location of the Dalai Lama’s monastic residence. In other words, this is a photograph of three lamas who are at the highest ranks of their respective traditions.

The Hidden Secrets of Body Language

The lama who immediately captures our attention is of course Gaden Trisur Rinpoche. At the time the photograph was taken, the Gaden Trisur was known as the Gaden Tripa, a title given to the spiritual head of the Gelug sect. After completing his term as the 101st Gaden Tripa, the Gaden Trisur revealed his Dorje Shugden practice and left Gaden Shartse Monastery to join Shar Gaden.

In this photograph, what is most significant about the Gaden Trisur is his expression. When Tibetan monks pose for pictures, it is traditional for the lama of the highest rank in the photograph to look away from the camera, in his humility that others would want to take a picture with him. Contrast this with the Karmapa’s and Drakyab Tokden Rinpoche’s expressions – both of them are smiling directly at the camera, clearly pleased to have the honour of appearing in a picture with the Gaden Trisur. Although he is the abbot of Drepung Loseling monastery, one of the three main Gelug monasteries, Tokden Rinpoche is also slightly stooped, out of respect for the Gaden Trisur.

Also significant is the position of the Karmapa’s hand in relation to the Gaden Trisur’s. The Karmapa’s hand is below the Gaden Trisur’s, in the gesture of supporting him even though the Gaden Trisur does not need help standing. Although the Karmapa himself is the head of a lineage, this symbolic gesture of support reflects his belief that he is lower in seniority and attainments compared to the Gaden Trisur. This element of body language allows the Karmapa to subtly express his support for the more senior, elderly lama.

The final notable aspect of this photograph is what the lamas have in common – they were all personally selected and approved by the Dalai Lama in their respective positions and have publicly received His Holiness’ support. To be selected by the Dalai Lama for any office, and to have one’s reincarnation supported by Him, implies that the Dalai Lama is confident in the lama’s attainments. One can therefore conclude that having being selected by the Dalai Lama, the lamas in this picture are more than qualified for the high offices that they occupy.

Lapse in Omniscience?

To understand why this photograph is so important, we go back to the date it was shot. Taken in 2005, the lamas were pictured together with the Gaden Trisur prior to his revelation as a Dorje Shugden practitioner and defection to Shar Gaden. The photograph has since been removed from the public domain and unsurprisingly, no longer exists on the Internet, the original website having been removed.

Consider that the Karmapa is respected as the head of the Karma Kagyu lineage, has 16 previous incarnations and has received the Dalai Lama’s support for his teachings and work. Thus, one can safely assume that the Karmapa has attained some level of omniscience, being attained enough to lead an entire tradition.

Likewise, Drakyab Tokden Rinpoche is the former abbot of Gyuto Tantric College and the current abbot of Drepung Loseling. Being practised enough to oversee the administration and education of a community of learned tantric monks and scholars, one can also safely assume that Drakyab Tokden Rinpoche has attained some form of clairvoyance.

That the two omniscient lamas would pose with the Gaden Trisur in 2005 gives rise to the following question – how is it possible these two attained beings did not know about the Gaden Trisur’s faith in Dorje Shugden, whom he relied on throughout his term in office? Never mind that talk in the Tibetan community spreads quickly, and secrets are kept very badly. When one reaches the same level of attainments as the Karmapa and Drakyab Tokden Rinpoche, omniscience is no longer a quality that is affected by external factors such as gossip and rumours. Simply put, when you know, you know.

Therefore it is inconceivable that there was a lapse in the Karmapa and Drakyab Tokden Rinpoche’s omniscience. It is impossible that these two lamas did not know about the Gaden Trisur’s on-going reliance on Dorje Shugden whilst he was holding the highest office in the Gelug lineage. They must have known about his practice and despite that, pose for the photograph anyway. It cannot be an accident that they decided to appear in this picture, despite knowing what risks there may be.

To look as pleased as they do standing next to the Gaden Tripa is as good as an endorsement of His Dharma practices, teachings and spiritual choices. Furthermore, to imply their support for him in the way the Karmapa respectfully does, is indeed a bold statement on the part of these two lamas when others like His Holiness Penor Rinpoche have been vilified. for their sympathy towards Dorje Shugden practitioners

The Abbot of the Dalai Lama

The other person of interest to us in this photograph is Drakyab Tokden Rinpoche, who is the abbot of Drepung Loseling Monastery, the residence of His Holiness the Dalai Lama. As with all other lamas of rank within the Tibetan tradition, Drakyab Tokden Rinpoche was personally appointed into his position by the Dalai Lama. There is a little-known secret about Drakyab Tokden Rinpoche, the eminent lama who is known to all as a pure monk and accomplished scholar: that this lama himself is a Dorje Shugden practitioner.

We should of course, give the Dalai Lama the benefit of the doubt. Perhaps He was misinformed and did not know that Drakyab Tokden Rinpoche relies on Dorje Shugden, and when He selected the abbot of Drepung Loseling, it was a genuine error. This however, is illogical both from a secular and spiritual perspective.

From a secular perspective, it is illogical that the person who instituted the ban can be so misinformed on such a significant topic, about such a significant person for such a significant role. From a spiritual perspective, those who believe the Dalai Lama has omniscience will believe that there is no way He did not know about Drakyab Tokden Rinpoche’s practice.

Therefore, it is inconceivable that the Dalai Lama did not know his chosen candidate continued to practise Dorje Shugden and we can approach this information about Drakyab Tokden Rinpoche from two angles.

(1) Mistakes and hypocrisy

The Dalai Lama knows Drakyab Tokden Rinpoche practises but does not highlight the issue, hoping to maintain the Tibetan view that he is without fault. Aside from His unwillingness to admit His mistakes, perhaps the Dalai Lama is also unwilling to highlight His hypocrisy in choosing monks to represent one of the main Gelug monasteries when that monk does not uphold all of His (the Dalai Lama’s) policies. One cannot help but wonder why the Dalai Lama continues to place Dorje Shugden lamas into high offices, whilst simultaneously encouraging the monasteries to expel monks who do not conform to the ban.

(2) Making a tough choice

Drakyab Tokden Rinpoche’s reliance on Dorje Shugden, and the Dalai Lama’s non-response to this knowledge gives rise to unsettling questions about His putting two lamas into the uncomfortable position of choosing between the help their high office can bring to others, and their personal practices given to them by their teachers.

Saying Nothing At All

The Dalai Lama has previously been very enthusiastic about implementing the ban, even publicly calling for the expulsion of monks who do not comply. Therefore his lack of a reaction to information about two high-ranking lamas practising a banned deity is confusing indeed.

For those who have been affected by the persecution resulting from the ban, it is nigh on unfair that the Dalai Lama has not yet called for these lamas’ removal, or applied pressure for them to step down. After all, the Dalai Lama has previously ignored lamas without office, including those like Kyabje Zemey Rinpoche who was ostracised for writing about Dorje Shugden, much less rely on him and practice him.

His Holiness’ students are quick to assert that the Dalai Lama implemented the ban out of compassion for sentient beings, to prevent them from propitiating a so-called ghost. If these lamas were practicing Dorje Shugden during their time in office, one can only wonder why the Dalai Lama did not dismiss them from their positions, out of compassion that their practices might be causing harm to their monasteries and multitude of students.

Not So Unwavering After All

Perhaps the question we all most want to have answered is, what will the Tibetans do now? Recently, the Tibetan community was in an uproar that a respected essayist like Jamyang Norbu would pose with a Dorje Shugden lama. In his scathing reply to the criticisms, Jamyang Norbu questioned the Tibetan people’s propensity for jumping to conclusions, by vilifying someone for merely appearing in a photo with a so-called pariah.

Jamyang Norbu with Dechen Tulku, a lama who practises Dorje Shugden. Jamyang Norbu received heavy criticism for appearing in this photograph, and published a scathing reply in response to his critics

With the Karmapa and Drakyab Tokden Rinpoche in a photograph with the Gaden Trisur, there is a possibility that these two highly respected lamas will now receive the same treatment as Jamyang Norbu did. After all, once widely-revered lamas like His Holiness Trijang Rinpoche now receive death threats. Having been unsettled by their need to be politically correct, it would appear that the Tibetans’ faith in their lamas is no longer unwavering and that in this day and age, no one is beyond their reproach.

It will be interesting to see how selective the Tibetan response really is. If the Karmapa and Drakyab Tokden Rinpoche are ostracised just like Trijang Choktrul Rinpoche, Zemey Rinpoche and Geshe Rabten, perhaps the Tibetans then ought to cast their net much wider for many of their lamas have appeared in photographs with the Gaden Trisur. How far will the Tibetans go, and how many lamas will they arbitrarily deem unfit and unsuitable to turn the wheel of Dharma, in their zealous pursuit to be seen “clean” and politically correct?

In the end, it seems that in the Tibetan world, spiritual genocide is still well and truly alive.

Given the Tibetans’ penchant for vilifying those who appear in photographs with Dorje Shugden lamas, will they go so far as to vilify His Holiness the Dalai Lama?

His Holiness the Panchen Lama with the Gaden Trisur. Already vilified for being appointed by the Chinese, a photo like this will surely ensure that this Panchen Lama will never be accepted by the Tibetans

In his previous incarnation, His Holiness Ling Rinpoche was the Dalai Lama’s senior tutor. To be given such an honour would imply Ling Rinpoche’s attainments, including omniscience. Note His Holiness Ling Rinpoche’s gesture of supporting the Gaden Trisur, in the same way the Karmapa did in his photo with the Gaden Trisur. Is Ling Rinpoche wrong to support a Dorje Shugden lama in this way?

His Holiness Zong Rinpoche, His Holiness Lati Rinpoche, His Holiness Sharpa Choeje Losang Tenzin, and the abbots of Shartse and Jangtse conduct a long life puja (tenshuk) in honor of the Gaden Trisur. Will all of these lamas be ostracised for their aspirational prayers and dedications towards a Dorje Shugden lama’s long life?

By Saavie Acker

Phelgyeling Monastery was originally located in Nyanang, Tibet. After the series of events that eventually led to the Dalai Lama fleeing Tibet, Phelgyeling Monastery has since taken root in Kathmandu, Nepal. It is common knowledge to many that Phelgyeling Monastery is a stronghold for the practice of Dorje Shugden.

Since the 1600’s, Phelgyeling Monastery has housed a revered holy treasure – a 16-inch Dorje Shugden statue that was personally made by the 5th Dalai Lama. This statue is extremely significant to all Dorje Shugden practitioners as it is proof of the 5th Dalai Lama’s acceptance of and faith in this practice. To the residents of Phelgyeling Monastery however, this statue holds even more significance – it was THE turning point in the monastery’s history when they made the switch from the Kagyu to the Gelug lineage. Today, the monks of Phegyeling Monastery continue to uphold and transmit Dorje Shugden’s lineage just as how their predecessors received it from the 5th Dalai Lama.

Dorje Shugden statue made by the 5th Dalai Lama in Phelgyeling Monastery

In good times, Phelgyeling Monastery was one of the most frequently visited monasteries, a place where pilgrims came from far and wide to pay homage to the 5th Dalai Lama’s Dorje Shugden statue. However, since the 1990’s when the ban was put in place, many pilgrims have stopped visiting the monastery. Worse, many have stopped supporting and sponsoring the monastery. Since then, the Phelgyeling monks had to survive with very little funds while putting up with constant harassment from the Central Tibetan Administration (CTA) as well as from their fellow Tibetans to stop their four-century-old practice.

The CTA often sent representatives to pressure the monastery into giving up their practice of Dorje Shugden. Furthermore, 13 different Tibetan organizations met the Abbot of Phelgyeling Monastery to demand the cessation of Dorje Shugden’s practice at Phelgyeling, and that the Abbot personally denounce Dorje Shugden by writing a letter to the government in support of their stance. This statement was confirmed in by the Abbot of Phelgyeling Monastery in an interview by Ursula in 1997.

Yet, Phelgyeling Monastery never succumbed to the external pressure and their own difficult situation. The monks persevered through the difficult times and have continued the practice of Dorje Shugden since the ban started in 1996. That is, until one Geshe Thardö was appointed as the Abbot of Phelgyeling. To the disappointment of many, Geshe Thardö caved into the pressure and recently travelled to Dharamsala to swear against the practice of Dorje Shugden.

One need not strain to imagine the distress of Phelgyeling Monastery when they learned that their Abbot had turned against the very practice that defined the monastery for centuries, almost as though their 17 years of hardship was for nothing. With the CTA breathing down their necks and enforcing their baseless anti-Shugden policies, the monks of Phelgyeling now discovered a more pressing issue within their own circle that would ultimately affect the preservation of their monastery and lineage.

The treacherous actions of the Phelgyeling Abbot did not stop with his betrayal of Dorje Shugden’s practice, a lineage entrusted to him by his predecessor. Breaking his vows and samayas (spiritual commitments) with his teachers and with his fellow Sangha was not enough to deter Geshe Thardö from doing further harm. Not long after he had sworn his allegiance to Dharamsala, it was discovered that several treasured holy items that belonged to the monastery – which had been passed down for generations – had been sold for his personal gain.

Some of the precious items that were sold include:

1. Lama Tsongkhapa’s korpen (The Lama’s yellow coat originally worn by Lama Tsongkhapa himself)
2. Dzi bead from Phelgyeling Monastery’s famous speaking Tara statue
3. A very precious Lhari (The parasol placed above the Lama’s throne)
4. Cham dance costumes (Costumes used in a vajra dance that dispel obstacles)
5. Antique Buk cymbals

Geshe Thardö even had the audacity to sell 50% of Phelgyeling monastery’s land in exchange for money – land that was sorely needed by the monastery especially after the Nepalese government had reclaimed part of the monastery’s land.

The famous Speaking Tara of Phelgyeling Monastery

Having abused his position, misappropriated monastic property and betrayed what his monastery stood for, Geshe Thardö fell terribly ill and suffered a massive stroke which left half of his body paralyzed. Upon closer analysis and logical examination, Geshe Thardö’s actions are the consequences of degeneration caused by broken promises/samaya from giving up the practice of Dorje Shugden bestowed on him by his teacher. Laity and sangha alike are subject to the laws of karma and Geshe Thardö’s sowed actions had reaped results that affected his body in this very lifetime.

Broken samaya is not something that any Dharma student should take lightly. While Geshe Thardö’s degenerated acts are the current talk of the town, in the past, many other lamas who had denounced Dorje Shugden as their protector had suffered tremendous repercussions from their broken promises. Take for example, the great teacher Lama Zopa Rinpoche of FPMT, whose students have not only given up the practice of Dorje Shugden but are campaigning against the practice despite their having relied on this great protector prior to the ban. Due to the broken commitments and negative karmas of his students, Lama Zopa too suffered heavy physical illness and became paralyzed for a period of time.

We urge our readers to think about the ban on Dorje Shugden at a spiritual level. While Buddhism teaches us compassion, tolerance and integrity, the CTA’s insistence on enforcing the ban on Dorje Shugden despite H.H. the 14th Dalai Lama’s recent comment that “it is up to the individual to decide if they wish to practice Shugden” is destroying the only thing that Tibetans are renowned for – their spirituality.