The Dorje Shugden ban enforced by the Central Tibetan Administration (CTA), seemingly with the support of the Dalai Lama’s office, is fast becoming one of the human rights issues that the world is increasingly becoming aware of. For decades, the Dalai Lama via the “Tibetan cause” has appealed to the sense of justice that the people of the modern western world treasure, and to that extent the assistance given to the CTA thus far by the progressive nations have been sought and received largely on false pretenses.

But, as the saying goes, you can fool some of the people some of the time, but you cannot fool all the people all the time. And so, with the launch by the Canadian Government of an international watchdog program for religious freedom, the badly persecuted Shugden monks and lay practitioners may have found an honest champion. DorjeShugden.com writes to The Hon. Andrew Bennet, Canadian Ambassador For Religious Freedom].

20th December 2013

The Hon. Dr. Andrew Bennett
Ambassador For Religious Freedom
Foreign Affairs & Trade
The Government Of Canada
125 Sussex Drive
Ottawa, ON
K1A 0G2
Canada

Dear Sir,

Let me first congratulate you on being appointed the first Ambassador to the Office of Religious Freedom. It is quite common these days to hear of the rights of people who are in the minority in their environment being trampled on and it is much less common to hear that those who can, those with the means and ability, also have the will and decency to stand up to oppressors on behalf of the victims.

Having followed your cause for some time I am very pleased to learn that your office has indeed embraced that noble purpose and when your swift actions led to the successful procurement of the release of Azath Salley from unfair detention by the Sri Lankan police, I became convinced that the Canadian Office For Religious Freedom was good for its word. For certain, your office answered its critics when your intervention brought much-needed attention to the unfair and politically motivated arrest of Mr. Salley as a means of curtailing his human rights effort.

On a personal note I was extremely encouraged to see that a man of influence living in the free world would take upon himself the struggle of an unknown person facing injustice in another part of the world. Justice prevailed that day. Therefore it is with considerable hope that I am writing to you to bring your attention to probably one of the most serious transgressions of a people’s right to practice their religion that has been going on since 1996.

Just about everyone in the world is aware of how the Tibetans lost their country to China and how they continue to accuse the Chinese government of suppressing the practice of Buddhism in the Tibetan Autonomous Region. Much less known is how the Tibetan government-in-exile (now known as the Central Tibetan Administration or CTA) are themselves guilty of religious persecutions against a section of their own community. Tibetans treasure their religion above most things and therefore to control their faith is to control them in a way far stronger than the use of fear or threat of the law. Religion can be used to harness the unity of the people; but it can also be used to divide and rule the people. It is by such use of religion that the CTA has come to divide and rule its own people.

By the early 1990s, the Tibetan people in exile were beginning to get restless as promises by their government to return them to their homeland proved unfulfilled. As cries for Tibet’s independence became louder, the CTA had to find a way to diffuse the voice of its people.

In 1996, the CTA pounced on a piece of advice given by the Dalai Lama regarding the practice of a Buddhist deity known as Dorje Shugden, and translated that advice into a full, outright ban of the practice. The CTA outlawed the practice of this 350-year old Buddhist tradition claiming that it harms the cause of Tibetan independence. This is notwithstanding the fact that by 1996, the CTA had already decided to give up its pursuit of Tibet’s independence and now needed a distraction to deflect attention away from itself.

The reasons given by the CTA were lies and that is to say nothing about the fact that neither the CTA or in fact the Dalai Lama have the authority to meddle in individual Tibetan Buddhist sect’s religious affairs. In the Tibetan Buddhist tradition, each sect has its own head that is empowered by their own sect to manage all spiritual matters and not even the Dalai Lama has a right to interfere in such internal spiritual matters.

Dorje Shugden is a core practice of the Gelugpa School within Tibetan Buddhism, preserved by tens of thousands of Tibetans for hundreds of years. The Dalai Lama himself prayed to this deity in his earlier years. But suddenly, the secular government, CTA, was stepping in to curtail the religious freedom of its people to continue this practice. The CTA announced that,

… it has initiated a programme to be prevailing upon those still following Dolgyal [a derogatory reference to Dorje Shugden] to make a break with it
(Source: dalailama.com/messages/dolgyal-shugden/kashags-statement)

No modern democratic government has ever banned a religious practice nor would they be allowed to. But the CTA has. By banning the Dorje Shugden practice, the CTA divided one of the largest Tibetan communities in exile and set an example to instill fear in the community.

Anyone who chose not to give up the practice was denied the most basic welfare of health, education, travel documents and voting rights. Dorje Shugden practitioners still live in fear that their homes and families will be physically attacked; they are not permitted to associate with non-Shugden practitioners and even denied entry into Tibetan-owned shops. To be seen with a Shugden worshipper is regarded as a crime amongst the Tibetan community.

In the face of all this discrimination, they are not offered any protection from their leaders, the CTA. Instead the previous Prime Minister Prof. Samdhong Rinpoche even encouraged violence to be inflicted upon Shugden practitioners:

Now, without fear and hesitation, we, Tibetans, must fight and destroy Shugden followers. I am urging you to act against hesitation and fear, but of course, I will not blame you if you fear – they will fight back fearlessly and may beat some of us or kill, but if you fear and do nothing that means Shugden followers are winning. Even though you may die or face beating you must fight – it is very important.
(Source: shugdensociety.wordpress.com/2010/12/26/prime-minister-samdhong-is-encouraging-violence-against-shugden-practitioners)

No public discussion about the ban was permitted. All requests for dialogue with the Dalai Lama or representatives of the Tibetan leadership have been ignored. And yet, year after year since 1996, the CTA celebrates the Tibetan’s “Democracy Day” and makes speeches about how committed to the principles of freedom and liberty they are, as opposed to China. All this time, a large section of their own people live in fear and have been denied the most basic human rights.

It is precisely these kinds of atrocities that need your help because it would take someone who values the freedom to express one’s faith more important than political gamesmanship. We seek your assistance to bring some light into the plight of Shugden worshippers amongst the Tibetan people.

It has never been a question of religion – these people were made scapegoats and used as red herrings. The only question that need be asked is by whose authority (seeing that the CTA claims to be a democratic government) and on what basis has the CTA banned the practice of a religion when its own Charter and that of India, its host nation, guarantees the freedom of religion. Why the discrepancy and how have they been allowed to get away with it.

As you correctly pointed out in your keynote address at the 11th Annual North American Religious Liberty Dinner, the issue with religious freedom has little to do with theology but everything to do with one’s core rights as a human being.

Every human being has the right to practice his or her religion regardless of what everyone else may think of it. We cannot allow a small group of men to decide which faith is worthy of consideration and which religion one should not practice. And for certain we cannot tolerate the assault of any government that seeks to outlaw the religious practice of those who do not agree with them politically as a means to wipe them from the social and therefore political landscape of the community. And yet this is precisely what has happened in the Tibetan settlements in Dharamsala, India.

The Shugden worshippers in various exiled Tibetan communities have been driven underground and they continue to suffer in silence as the CTA continue in their charade as a fair and democratic government. These victims need someone like you to voice their suffering aloud and on the world stage. They desperately need the people of the free world to demand answers from the CTA, and to ask them by what right and what authority has the CTA outlawed an ancient religion and demonized its practitioners.

With this appeal, we humbly attach some very useful information and materials so that you can get a comprehensive picture and background to this terrible crime against humanity.

We thank you in advance for bringing hope to so many people who are otherwise invisible and voiceless against the might of bullies and we sincerely hope that you will lend the weight of your virtuous cause to this issue and bring to light an injustice that has been allowed to continue for far too long.

Thank you.

Yours truly,
Administrator
Dorjeshugden.com

The setting up of a shrine for the purpose of worship is perhaps one of the most common Buddhist practices and yet, one of the least understood, and its significance is not fully appreciated.

Contrary to popular belief, being Buddhist is not just about worshiping the Buddha and hoping to be granted a boon or a wish. The practice of setting up a shrine and worshipping the Buddha is ultimately to purify negative karma and to build up merits for our spiritual attainments in reliance on the Buddha.

Merit is a potential, or positive vitality, which supports and drives us forward in our spiritual journey and is particularly determined by the intention and motivation of our actions, speech and thoughts. Setting up and maintaining a shrine is an efficacious way to generate merits because the intention of the shrine is to honor and venerate the Three Jewels and it is before the shrine that our body, speech and thought are most focused on the Dharma.

Therefore, the shrine becomes the field of one’s concentration and practices and because the object of veneration is a Buddha and because of the auspiciousness of making offerings to a Buddha, the shrine facilitates the collection of merits. In order to understand how worshipping the Buddha accumulates merits, we must first understand the significance of the Buddha’s body

The Buddha’s body possesses 32 major and 80 minor characteristics, which are the physical culmination of three eons of virtuous and contemplative deeds. Therefore, when we make offerings to an image of the Buddha, we are making offerings directly to his great deeds spanning across countless lifetimes that led him to become a fully enlightened being.

In other words, the object of the veneration is literally enlightenment itself in the physical form and the act of making offerings becomes an act of accumulating merits. Merit is accrued in reliance on the power of the object, which is a fully awakened Buddha.

A typical Buddhist shrine would have representations of the body, speech and mind of the Buddha. The [our] body, speech and mind are the three doors through which we create karma and are very important to chart our path to a higher or lower rebirth. Therefore, we take refuge, make offerings and supplications to the Buddha via the three doors so that we create the direct causes to acquire the same qualities as the Buddha.

The Buddha’s body contains 112 marks of a fully enlightened being

The Buddha’s body is represented by a Buddha statue, thangka or tsa-tsa (small votive Buddha figure in relief), the Buddha’s speech is represented by a Dharma text like the Lamrim, the Perfection of Wisdom Sutra or any other Dharma text and finally, the Mind is represented by a Stupa, a votive mound-like structure.

Besides being a representative of the Buddha body, the Buddha images on the shrine are also excellent visual cues for those who have trouble visualizing and meditating on a complicated Tantric Buddha like the 12-armed Heruka and so forth. On top of that, there’s an order to which the representations of the body, speech and mind are traditionally placed on a shrine.

The Buddha statue or the Buddha’s body is the central figure on the shrine while the Dharma text or the Buddha’s speech is placed on the left side and the Stupa representing the Buddha’s mind rests on the right side of the shrine. The left side of the shrine is also traditionally reserved for images and statues of deities that are Yidams, like Tara and the right side of the shrine, usually for Dharma Protectors like Dorje Shugden.

By tradition, the Dharma text represents the speech aspect of the Buddha

A stupa is placed on the altar to represent the Buddha’s mind

Besides having images of the Buddha, one of the most important images to be placed on the shrine is that of one’s main spiritual Teacher (also known as one’s root Guru). It is through the Guru that we receive the knowledge of the Dharma and it is also the Guru who is the perfect embodiment of the Three Jewels – the Buddha, the Dharma and the Sangha.

The image of the Guru is usually placed in a prominent position, such as in the centre of the shrine in front of the statue of the Buddha. The Guru’s image may also be hung on a wall behind the shrine. Having the image of one’s Guru makes it easier to visualize the yidam (meditational Buddha) and the Guru as one, which is a potent way to empower our meditations with the blessings of the lama. If there’s space, images or statues of lineage masters are also excellent objects of veneration. They create a powerful link to receive the blessings of the lineage that will help one’s practice to be successful.

Types of Offerings

The shrine is incomplete without offerings. Just as there is a certain order in the way we place the Buddha and Guru images and the representations of Speech and Mind on the shrine, there is also a certain approach to the type and placement of offerings.

Examples of traditional Buddhist offerings include water, flowers, incense, light, fruits, mandala offerings, sensory offerings and so forth. Each of these different types of offerings carry a deep meaning that is significant to our spiritual practice.

One of the simplest yet meaningful offerings is to offer bowls of pure water to the Buddhas in accordance with a tradition that descended from Atisha, a great Indian Buddhist master of the 10th century who revived the Buddhist traditions in Tibet. He recommended offering water because of its inherent qualities that resembled the qualities of a fully awakened mind. The offering of 100,000 water bowl offerings to generate tremendous amounts of merits is one of the preliminary practices that aspirants wishing to engage in Tantra should perform. This reflects the tremendous merits that are accumulated with this practice. Just like the clarity of water, one would be bestowed with a clear mind that would be able to absorb the Dharma easily. On top of that, this practice also creates the causes towards attaining livelihood easily.

The offering of flowers is symbolic of the beauty of Samsara and its impermanent nature. This offering creates the karmic causes to realize the inherent nature of reality and also create favorable conditions to be reborn in places and situations that are pleasant and conducive for spiritual practice.

The offering of sweet-smelling scent to the Buddhas is an age-old Buddhist practice and symbolizes the results of holding one’s vows. Monks who hold their vows well naturally emit a fragrant scent and upholding one’s vows is one of the most powerful ways of purifying tremendous amounts of negative karma and accumulating a lot of merits to support one’s practice. Therefore, the offering of incense to the Buddhas creates powerful causes for us to hold our vows well which will be the most pleasing offering the Buddhas.

Another popular type of offering is the offering of light. Light offerings can be in the form of candles, butter lamps, oil lamps, electric lamps and so forth. Just like how a flame dispels darkness, the offering of light bestows wisdom that banishes the darkness of ignorance.

The offering of fruits or any type of food symbolizes sustenance and this offering creates causes to be reborn in places where it is easier to acquire sustenance and livelihood and provide the same for others. This offering also creates the karma to be sustained by the Dharma in terms of gaining spiritual realization and attainments.

A mandala set like this can be offered on a Buddhist shrine

Yet another powerful offering is the offering of a mandala, which represents the entire cosmos according to the Buddhist worldview. Mandala is a Sanskrit word for center or circumference representing the Buddhist abstract view of the cosmos.

The offering is usually a mandala offering set, which consists of a round base and 3 concentric rings that are filled and piled ritually with rice, beans, grains or precious stones. The pile is then crowned with a symbol of the victory banner. The mandala offering represents the entire cosmos filled with the most precious and beautiful offerings, which also represents our attachment and desire. We offer this to the Buddhas so that we can generate large amounts of merits to see the impermanent nature of what we find attractive and desirable, and by that realization, cut our attachment to them.

Last of all, there is an old tradition descended from India of laying out sensory offerings to the Buddha. This is in accordance with the Tantric tradition of making historical offerings to the Yidams that were the same as those given to welcome great mendicants, teachers, princes and kings of old. The offerings begins with Argham – scented water to freshen the face, Padyam – scented water to cleanse the feet, Puspe – a gentle spray of flower buds, Dhupe – a waft of sweet-smelling incense, Aloke – oil lamps to illuminate the way, Gandhe – anointing the body with a gentle rub of perfume, Naividye – a platter of sumptuous food and Shabda – divine music to welcome the most important of guests.

These sensory offerings are symbolic of our attachment to the 5 senses, and by offering them to the Buddha, we creates the causes to develop control over the senses and thus lead us towards developing renunciation. On the shrine, the sensory offerings are usually set out in the above order from left to right.

This is the order in which the sensory offerings are laid out on the shrine

The traditional offerings have been described above but with Buddhism becoming more widespread all over the world, making offerings takes on new meaning according to the culture and customs of the time. Lama Yeshe was famous for his modernist approach towards making offerings by having a toy airplane on his shrine and the use of spray perfume in the place of incense.

Offerings can be also placed directly on the Buddha statue – for instance, offerings of gold leaf, jewels, necklaces, khatas and even garlands of flowers in the same manner Indian devotees venerate their deities.

In other words, we can offer almost anything to the Buddha especially if it appeals to our five senses. Some lamas even recommend offering whatever gifts we receive from others on the shrine before using it. This is to ensure we keep our attachments in check while accumulating merits.

Maintaining a Shrine

An important aspect of having a shrine is to keep it clean and tidy. The practitioner should always maintain cleanliness of the shrine as the act of cleaning it with the proper motivation and visualization creates tremendous benefits for one’s practice.

As stated in the Lamrim, it is part of the preparatory practices to clean our shrine, visualizing it to be our mind in the same manner as Lamchung (Tibetan) or Chudapanthaka (Sanskrit), a dim-witted but devoted disciple of the Buddha who followed the instructions of the Buddha to clean the gathering place of the Buddha’s monastic disciples. While cleaning, he recited a mantra, “Dupung Drima Pung”, which is Tibetan for “I am removing dirt. I am removing dust.” The Buddha taught Lamchung to visualize the temple grounds to be his mind and the act of cleaning to be the act of removing impurities from the mind.

Therefore, the act of cleaning the shrine becomes a powerful purification practice. It is with this practice that Lamchung became spiritually attained as an arhat. It would benefit the practitioner to recite the same mantra or Vajrasattva’s mantra while cleaning the shrine along with the same visualization that the Buddha had taught.

Another point to bear in mind is that offering bowls and other vessels should never be left empty because it is inauspicious to have empty vessels offered to the Buddha. When the vessels are unused, they should be cleaned and upturned or kept away. It is bad practice to have dusty, dirty or rotten offerings left on our shrine. Therefore, when we plan to travel, it would be good to remove all offerings and keep the offering vessels in a clean and dry storage place.

Traditional Types of Shrines

Our personal shrines can be as elaborate or as simple as we want it to be. The guideline for our personal shrine should be in accordance with our lineage and the deities that we practice.

Here are some traditional shrines examples that could inspire our own shrine setup. We can follow any of these or we can mix and match them according to our practices.

Basic Buddha Shrine

A simple Buddha shrine complete with Dharma text on the left and stupa on the right along with offering vessels in front

There’s nothing more beautiful, simple and complete than to have incense, flowers and water bowl offerings to the historical founder and fully enlightened one, Lord Buddha Shakyamuni. No other yidams and Buddha images are necessary and the simplicity and universal acceptance of this shrine would appeal to the masses.

Wisdom Shrine

A statue of Lama Tsongkhapa, emanation of the Buddha of wisdom, Manjushri. He is the central figure in a Wisdom Shrine

This shrine is in worship of Manjushri in the various manifestations of Lama, Yidam and Dharma Protector. In this shrine, we have Lama Tsongkhapa in the middle representing the Lama, Manjushri on the left representing our Yidam and Dorje Shugden on the right representing our Dharma Protector. This is a powerful and complete shrine towards achieving great attainments by means of wisdom, clarity and penetrative insight. On this shrine, it would be good to offer water and offerings of light as they symbolize the collection of merit and wisdom.

Traditional Gelugpa Shrine

A Green Tara image is part of a traditional Gelugpa Shrine

The traditional Gelugpa Shrine has Buddha Shakyamuni as the central figure in remembrance of his kindness of turning the wheel of Dharma for the very first time that brought Dharma to this world. Then, Lama Tsongkhapa sits on the left as the founder of the Gelug lineage and Green Tara on the right to bring swift activity to our Dharma endeavors. To these Buddhas, it would be good to offer water bowl offerings, sensory offerings, mandala offerings, incense and flowers.

Tantric Shrine

A thangka of Vajrayogini, the higher Tantric yidam that would be the main object of refuge in this Tantric shrine

This shrine is dedicated to a Tantric Buddha such as Vajrayogini. Her practice is recommended by Kyabje Pabongka Rinpoche to be the most suitable for our time. This is because her practice is the shortest and the most efficacious of all higher Tantric practices.

This shrine would have her image in the center with the protector of her Tantra, Lord and Lady of the Cemetery, Citipati on the left to remove inner obstacles when engaging in her meditations and Dorje Shugden on the right to remove all other outer obstacles.

It would be good to have a shrine to Vajrayogini even if we have not received her initiation because each time we make offerings, we create the causes to receive her practice and accomplish her powerful meditations that can bring one directly towards enlightenment. With this shrine, it is recommended to have sensory offerings, water bowl offerings, flowers, incense and so forth.

Dharma Protector Shrine

A simple shrine to Dorje Shugden with offerings laid out

In temples, the Dharma Protector is usually enshrined in a separate room. Therefore, one can have a shrine dedicated to Dorje Shugden. One can have a picture of the root lama or a lineage lama placed above or prominently on the shrine.

For such protector shrines, we offer a serkyem vessel filled with tea, a row of wrathful sensory offerings, water bowl offerings and incense. We can also offer figurines of animals and little weapons, which represent the request to fight our negative karma and create conducive conditions for our Dharma practice. For those engaged in huge projects like building a monastery and so forth, offering large quantities of semi-precious jewels or crystals or water bowl offerings to Dorje Shugden would be beneficial in creating the causes to acquire the necessary resources needed for such an endeavor.

Conclusion

At the end of the day, our shrine is a powerful source of merit and purification for us. How much we invest in our shrine, how much we offer and how well we maintain our shrine reflects the merits we accumulate and the amount of karma we purify.

A shrine does not need to be expensive nor have the most exquisite statues and offerings but it should be offered according to our means. If we have the means, we should offer the best because that is the best way to cut attachment. That is because the money used would otherwise be used on our attachments. This would ultimately reflect in our Dharma practice and spiritual transformation at the end of the day.

Lama Thubten Phurbu, a prominent Gelug lama, is at the forefront of spreading Je Tsongkhapa’s tradition inside Tibet. He recently visited Shar Gaden Monastery and the following are video recordings of his visit.

Lama Thubten Phurbu’s visit is an indication of the close ties between Dorje Shugden lamas within Tibet and those outside of Tibet. Such harmony and good relations between these eminent Shugden lamas provide an effective network by which many spiritual and worldly endeavors can be accomplished.

The Chinese authorities are very strict with whom they allow to travel into and out of Tibet due to perceived security risks as the result of the unresolved Sino-Tibetan conflict. That Lama Thubten Phurbu can travel in and out of Tibet unrestricted is a reflection of his standing with the Chinese government and the confidence he has earned from them.

While the Central Tibetan Administration (CTA) may be amazed and even suspicious at the Chinese government’s trust of Lama Thubten Phurbu, no one can accuse him to have betrayed the Tibetan cause as he did not leave Tibet for the exiled Tibetan community but remained behind to work for the benefit of his fellow countrymen under very strenuous conditions. In fact, monks like Lama Thubten Phurbu have done much more for the Tibetan people than the CTA have.

Such ability and opportunity to collaborate and cooperate between the lamas in Tibet and those in exile can yield tremendous benefits for the welfare of the Tibetan people and indeed, the Tibetan cause. This is yet another advantage Dorje Shugden lamas have, which is an asset to the CTA. But at the moment, with the Dorje Shugden ban still in effect, the Tibetans in exile are prohibited from benefitting from this ready bridge to overcome the Sino-Tibetan impasse.

This is yet another reason to lift the ban if the Tibetans are serious about getting back their country. Thus far, the CTA has created more rifts than solutions with the Chinese and even amongst the Tibetans. In contrast, Dorje Shugden lamas have been repairing the damage and fostering harmony amongst Tibetans.

Videos of Lama Thubten Phurbu’s visit to Shar Ganden:

Part 1

[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/LamaThuptenPhurbuvisitsSharGadenpart1.flv

Part 2

[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/LamaThuptenPhurbuvisitsSharGadenpart2.flv

In addition, these are more videos documenting Lama Thubten Phurbu’s great works in Tibet, with the purpose of bringing benefit to all sentient beings.

How the Shugden Lamas Are Bringing Tibetans Back to Tibet

While the CTA is antagonizing the Chinese and creating mistrust, Shugden monks like Lama Thubten Phurbu are building trust with the Chinese government while at the same time upholding the greater welfare of all Tibetans.

Read more: http://www.dorjeshugden.com/all-articles/the-controversy/how-the-shugden-lamas-are-bringing-tibetans-back-to-tibet/

Ven. Lama Thubten Phurbu gives messages to NAGBA USA

Lama Thubten Phurbu is providing advice and suggestions to the North American Gelug Buddhist Association (NAGBA) and creating closer ties with Tibetan organizations in the USA.

Read more: http://www.dorjeshugden.com/videos/lamas-teachings/ven-lama-thubten-phurbu-gives-messages-to-nagba-usa/

Lama Thubten Phurbu Spreading Dorje Shugden in Chamdo, Tibet

Dorje Shugden practice is inseparable from Je Tsongkapa’s teachings and Dharma. Shugden monks are spreading the Dharma, Dorje Shugden originated from Tibet, was practiced by Tibetans for centuries. But now the CTA says this Protector practice is wrong?
Read more: http://www.dorjeshugden.com/videos/lamas-teachings/lama-thubten-phurbu-spreading-dorje-shugden-in-chamdo-tibet/

Dorje Shugden oracle takes trance while Lama Thubten Phurbu is giving Dharma talk

Dorje Shugden is pleased with Lama Thubten Phurbu’s works of spreading the Dharma and showed it by taking impromptu trance of an oracle. It appears that Lama Thubten Phurbu is training an oracle to take trances. Only the cream of the crop within the Sangha can be trained as oracles of Dorje Shugden, and only the highest lamas are able to provide such training.

Read more: http://www.dorjeshugden.com/videos/lamas-teachings/dorje-shugden-oracle-takes-trance-while-lama-thubten-phurbu-is-giving-dharma-talk-in-tibet/

Entrance to the main Gompa of Rui Ying Si, Liaoning, China

Dorjeshugden.com has received news that a new 5-foot Dorje Shugden statue has been brought to Liaoning, China. This beautiful statue will be installed in a chapel of Rui Ying Si 瑞应寺, a Mongolian-Tibetan Lamasery located in the Mongolian Autonomous part of China.

Rui Ying Si was built during the Qing dynasty in 1669 and the monastery celebrated its zenith during the 44th year of Emperor Kangxi’s reign. Also known as Ganden Dargyerub Ling in Tibetan, the first high Lama there was recognized by the Emperor himself and given the title “Jegün gajar un monggol no ebugen Borqan” which means “Old Buddha in Eastern Mongolia, of the Great Qing Dynasty”

It was also at this time that the Emperor, being happy with the activities of the monastery, awarded a plague to Rui Ying Si with words of praise inscribed in four languages – Manchurian, Mongolian, Tibetan and Han-Chinese.

At its peak, Gaden Dargyerub Ling had 3,600 monks. Besides the main prayer hall, there were four other large prayer halls, five colleges for Buddhist studies, a Dukkar chapel, a Protector chapel, a Tara chapel, a relic chapel and many other chapels which were strategically placed within the monastery walls. All these structures were built according to traditional rules as established by Buddha himself and also advocated by the great Lama Tsongkhapa. Today, there are 800 dormitories for monks and 3000 rooms allocated for both work and rest, to cater to the needs of both lay and ordained practitioners.

Sunning of the huge Lama Tsongkhapa thangka in Rui Ying Si

The monastery now functions both as a tourist attraction (Rui Ying Si is classified as a class 2A tourist site which is protected by the government) and as a stronghold of the Gelug Buddhist tradition, preserving the authenticity of the lineage as well as traditional rituals such as the “Cham” dance.

In addition to being a place of worship and study, Rui Ying Si is a repository of precious Buddhist treasures including a cache of 10,000 stone-carved Buddha statues. It also serves as a place for the Mongolian community to come together for their annual festivals.

During and after the Cultural Revolution, many historical Buddhist artifacts were looted or destroyed. Whatever remained were saved and kept in the monastery. The monastery was recently repaired and parts of it rebuilt with the help of the Central government as well as local Mongolians, an arduous task which took 6 years to accomplish. Today the monastery has regained much of its former glory and stands as a grand monument that serves the sangha and Buddhist community.

A beautiful hand-carved and painted Dorje Shugden statue in Rui Ying Si

A recent addition to the monastery’s host of Buddha images and holy objects of veneration is this 5-foot Dorje Shugden statue. To date, there are 160 monks currently enrolled in the monastery and the Dorje Shugden lineage in Mongolia is kept well and vibrant by these holders of Je Tsongkhapa’s lineage. Although the Protector’s practice is very much alive and prevalent within the community, they maintain their practice in quiet humility according to the Ganden way.

We are happy to share this encouraging news with our readers, knowing that our Protector’s practice is alive and well, and this is a reason for all to rejoice in the continuing growth of Dorje Shugden’s teachings in the world, especially China. We pray that the lineage will continue to grow and increase so that both the tradition of Lama Tsongkhapa and Dorje Shugden will reach out to the world and increase peace and happiness in the lives of all sentient beings.

By: Kay Beswick

Background: H.H. the Dalai Lama instructed the Abbot of Gaden Shartse Monastery (Shartse Khenpo) to make a trip to the USA to seek audience with Kyabje Trijang Rinpoche’s current incarnation (Trijang Choktrul Rinpoche). The aim of the visit was to request Trijang Choktrul Rinpoche to return to Gaden for a visit and to attend the December 2013 teachings by the Dalai Lama in Sera Monastery. Initially Trijang Choktrul Rinpoche declined to meet with the abbot but in his compassion, he eventually allowed the audience. The Shartse Khenpo thus met with Trijang Choktrul Rinpoche in Trijang Rinpoche’s centre in Vermont, USA.

DorjeShugden.com reported the visit recently, but Shartse’s Abbot wrote on his Facebook on Nov 5th, 2013, claiming a different story.

Ganden Shartse Khenpo (Abbot) Jangchup Choden’s Statement:

Dear Melisa Sands and Kay Beswick,

I hope you are in great health. I send you wishes for prosperity and happiness.

Please note I am sending this clarification reply to you on your baseless reports published on September 26, 2013 Abbots Urgently Sent to the USA and November 2, 2013 UPDATE: Abbots Urgently Sent to the USA.

I think this is right time to clear the misleading information to enlighten public. Please don’t mislead public by writing baseless reports. At least try to spend little more time to find authentic information before reporting it to public.

Thanks for adding up final paragraph on November 23 report. I am happy to read that paragraph of your report on me as great blessings from you.

1. I and my colleagues at Gaden were concerned about the gap between His Holiness the Dalai Lama and Trijang Chogtrul Rinpoche. That motivated us to take this initiative to bridge the gap but alas.
2. I was never ordered or appointed by Kuger Yigtsang or anyone to request Trijang Chogtrul Rinpoche to return to participate any program, anywhere. I personally and as an abbot of Gaden Monastery took initiatives to meet Trijang Chogtrul Rinpoche to talk to him. In great kindness Trijang Chogtrul Rinpoche gave me plenty of time to talk and be with him. Please note, Kuger Yigtsang never delegated or appointed me to reach Trijang Chogtrul Rinpoche.
3. On meeting Trijang Rinpoche I requested him to re-consider his stand on Shugden issue for various important reasons. Though he didn’t say yes or no to my request, but he didn’t told me “Gaden monastery has ‘forgotten’ about him”.
4. How and why some people left Gaden Monastery and Gaden Shartse in 2008 is well-known fact. No one can change the truth by twisting the story after five years. It is very simple. Some people chose to abandon the monastery for personal interest and benefit and the monastery failed to stop them from doing that.
5. Since, I travelled to meet Trijang Chogtrul Rinpoche to Vermont, USA on personal initiative and as abbot of Gaden with messages from Gaden Shartse Monastery and Gaden Lachi, why should I relay any reply to those messages to Kuger Yigtsang. This is just an insane comment from the reporter. I have no knowledge about what email Trijang Chogtrul Rinpoche want to send to His Holiness the Dalai Lama and CTA in Dharamsala.
6. What is curious about letter being written on the letterhead of Gaden Lachi and Gaden Shartse Monastery? As a senior abbot of Gaden, I represent Gaden Lachi and as abbot of Gaden Shartse Monastery I represent Gaden Shartse Monastery. Messages of these two organizations definitely comes on their letterhead. Why should it come on the stationary of the Kuger Yigtsang? His Holiness the Dalai Lama don’t need to request Trijang Chogtrul Rinpoche to return to some where. His Holiness has achieved unimaginably great achievements through his own efforts. If some one returns or not, won’t make any difference to him. Please don’t try to mislead people by writing baseless comments.
7. We felt it is really important to revive relationship between Kyabje Trijang Chogtrul Rinpoche and His Holiness the Dalai Lama. The holy relationship between these two historic figures are buildup for many lifetimes and we believe it is not good to let it break now. Therefore, I and my colleagues felt it is good to try to have presence of Kyabje Trijang Chogtrul Rinpoche in upcoming teachings of His Holiness the Dalai Lama in Sera Monastery. Thus we planned it solely in our own initiative. To His Holiness the Dalai Lama, if Trijang Chogtrul Rinpoche attends these upcoming teachings in Sera or not won’t make any difference at all. Most important issue for me and my colleagues are to restore relationship between two holy man. But it is really a great disappointment to see some people doing everything possible to stop or topple our efforts.

Gaden Shartse Khenpo (Topanga, California, USA)

The statement is a clear indication that the Abbot failed to follow Trijang Choktrul Rinpoche’s instruction to him; that is, for the Abbot to accurately relay Trijang Choktrul Rinpoche’s response to the Dalai Lama and the CTA. Focusing instead on refuting DorjeShugden.com’s reports, the Abbot neglected to mention that Trijang Choktrul Rinpoche had strongly requested for the Dalai Lama and CTA to focus on uniting the Tibetan people inside and outside Tibet. That the Dorje Shugden ban is creating factions amongst the Tibetans, and that such schism should be stopped immediately. The Abbot did not mention at all that Trijang Rinpoche was very direct and strong on this point about uniting the Tibetan people.

Shartse’s Abbot stated that he visited Trijang Choktrul Rinpoche on his own accord, to mend the gap between H.H. the Dalai Lama and Trijang Choktrul Rinpoche. However, the Abbot himself stated (in his sixth point) that it makes no difference to the Dalai Lama whether or not Trijang Choktrul Rinpoche returns to India. Why then did the Shartse Abbot feel it was his responsibility to “bridge the gap” between the two beings, when the Dalai Lama himself is not concerned by it? It is remarkable that the Abbot perceives there is a rift between the two lamas, considering the Dalai Lama is believed by Tibetans to be Chenrezig and Trijang Choktrul Rinpoche is believed to be Heruka. Both being Buddhas, it would indeed be an extraordinary (and in fact, impossible) situation for two enlightened beings, having realized equanimity and attained bodhicitta, to be engaged in a rift.

Shortly after DorjeShugden.com exposed the agenda of his visit to Trijang Buddhist Institute, Ganden Shartse Abbot Jangchup Choeden issued a statement inconsistent with the multiple reports we have received from our sources

Perhaps the Shartse Abbot felt some need to conceal the true nature of his visit, thus concocting this story. After all, his assertion regarding the purpose of his visit fully contradicts our sources who report that he actually visited Trijang Choktrul Rinpoche to relay messages from the Dalai Lama, Samdhong Rinpoche, the Prime Minister Lobsang Sangye, and the monks of Ganden Shartse, Ganden Jangtse, and Ganden Lachi. All of them requested for Trijang Choktrul Rinpoche to visit Sera Monastery, where the Dalai Lama would be giving teachings so that His Holiness can pass to Trijang Choktrul Rinpoche all of the teachings he received from the previous incarnation of Trijang Rinpoche. What is ironic is that if the Dalai Lama were really to pass back all of the teachings he had received from the previous Trijang Rinpoche, it should also include Dorje Shugden’s practice which the Dalai Lama had received from his guru.

Though young, Trijang Choktrul Rinpoche has remained steadfast in his commitment to his lineage, holding strong to the practices of his teachers and predecessors

During the audience in Vermont, Trijang Choktrul Rinpoche told the Shartse Abbot directly that he is very disappointed with Samdhong Rinpoche, who was one of the previous Trijang Rinpoche’s students, because he now suppresses Dorje Shugden practitioners. Trijang Choktrul Rinpoche did not want to hear any messages from Samdhong Rinpoche or Prime Minister Lobsang Sangye. Instead, Trijang Choktrul Rinpoche asked the Shartse Abbot to start with the Dalai Lama’s message. Rinpoche manifested obvious displeasure with the CTA whose previous and current heads are Samdhong Rinpoche and Lobsang Sangye respectively. He was clearly upset with the CTA’s policy of suppressing and marginalization of Shugden practitioners for many years.

The Dalai Lama’s message to Trijang Choktrul Rinpoche is that the Dalai Lama is going to give an exception to Trijang Choktrul Rinpoche (as a Dorje Shugden practitioner) and wants Trijang Choktrul Rinpoche to go back to India to receive the teachings. The Dalai Lama also said he wishes to hand to Trijang Choktrul Rinpoche the responsibility of providing spiritual guidance to the Tibetan people in India.

It is interesting that the Dalai Lama would consider such a move, when Trijang Rinpoche practises Dorje Shugden and has never shown signs of giving it up. Since Trijang Rinpoche is engaging in so-called demon worship, it would seem illogical that the Dalai Lama would want to pass spiritual guidance of the Tibetan people over to Trijang Rinpoche.

In response to this, Trijang Choktrul Rinpoche asked Shartse’s Abbot to please tell the Dalai Lama that when Trijang Choktrul Rinpoche was a monk 15 years ago, he had requested for an exception as he wanted to stay in Ganden Monastery and continue Dorje Shugden practice, but the Dalai Lama said NO. Now that he is no longer a monk, he does not need any exceptions; that is, he is free to practice and live wherever he wants. Trijang Choktrul Rinpoche also requested Shartse’s Abbot to tell the Dalai Lama not to think about exceptions for him, but to think about the Tibetan people in India, and do what is best for the Tibetan people and to make them united.

After all, why should an exception be made just for him and not for the larger population who would have relied on Dorje Shugden, had it not been for the ban and the resulting discrimination against those who practice the Protector?

What interests us at DorjeShugden.com is the number of exceptions that have been made for Trijang Rinpoche. When the Dalai Lama made his first exception to Trijang Rinpoche, he allowed Trijang Rinpoche to continue to practise Dorje Shugden. Ironically, this exception gave the anti-Dorje Shugden crowd a reason to harass and threaten Trijang Choktrul Rinpoche until he felt he had no other option but to leave India for Switzerland (and later, the USA). Now, it would appear the Dalai Lama has had a change of heart, giving Trijang Rinpoche yet another exception. That is, it is okay for him to practice Dorje Shugden and it is also okay for him to receive teachings from the Dalai Lama. One cannot help but wonder at what point the Dalai Lama, as the former secular and spiritual leader of Tibet, will come to a conclusion about the ban and who it applies to.

Trijang Choktrul Rinpoche continues to rely on Dorje Shugden, giving teachings and promoting his practice from Trijang Buddhist Institute in Vermont, USA

During his meeting with the Shartse Abbot, Trijang Choktrul Rinpoche also added that if and when he visits India, he will ONLY visit Shar Ganden. When this happens, DorjeShugden.com has been made aware that many monks will leave Ganden Shartse and Jangtse to join Shar Ganden, because his visit will show that he officially supports the monastery along with the practice of Dorje Shugden. Many of the monks from Ganden Shartse, Jangtse, Drepung and Sera will be waiting to receive Trijang Choktrul Rinpoche, confident in the knowledge that he has not left their lineage.

The Abbot requested Trijang Choktrul Rinpoche to give teachings at Ganden Shartse, Ganden Jangtse and Ganden Lachi. At the time this request was made to Trijang Choktrul Rinpoche, he had not given up Dorje Shugden (and shows no signs at all of giving it up). That the Abbot would request for teachings from someone who is a so-called demon worshipper, and has supposedly broken their vows is an interesting prospect. If we follow the logic that the Dalai Lama’s supporters have been promoting (that practicing a demon means you are no longer a Buddhist), then Trijang Choktrul Rinpoche does not even have his refuge vows. Therefore is he really in the position to teach the path to enlightenment to thousands of Sangha members? On our part, we know that he is regardless of whatever he practices, but the Shartse Abbot’s request just serves to highlight the rampant hypocrisy that is practiced within the Tibetan administration when it comes to the application of this ban.

A Dorje Shugden stronghold: Trijang Buddhist Institute in Vermont, USA where the Shartse Abbot had an audience with Trijang Rinpoche

The Abbot’s visit to Vermont comes at an opportune time. Unannounced to the world, this hurried visit may reflect the Dalai Lama’s office (Kukey Yigtsang) feeling threatened that Trijang Choktrul Rinpoche can freely visit Shar Gaden, Tibet, India, Nepal, China and in fact anywhere in the world. Being a US citizen, the Tibetans cannot prevent Trijang Choktrul Rinpoche from entering India. In addition, Shar Gaden being ostracized from the Tibetan community means that it falls outside of the direct control of the Tibetan settlements. Hence, Trijang Choktrul Rinpoche would not need to rely on their approval, and apply for a permit to enter.

Other very high lamas have also visited Trijang Choktrul Rinpoche recently and the CTA definitely is aware of that. Cars suspected to belong to the CTA have been spotted driving around TBI. As a result, considering the death threats that led him to flee India, security has been tightened around Trijang Choktrul Rinpoche. Could it be that the Dalai Lama has heard about these meetings with the high lamas, and the CTA is preparing their defence? It is entirely possible that the Shartse’s Abbot visit was a reaction from the CTA who are trying to stem the growth of Trijang Choktrul Rinpoche’s work, before he becomes so popular that the Tibetans start listening to him, and not to the Dalai Lama. That the Kukey Yigtsang and CTA would feel threatened is a very plausible scenario, considering this is not the first time in history they have felt threatened by the popularity of another lama…need we remind the readers of an incident involving the 5th Dalai Lama’s attendants, and one Tulku Drakpa Gyeltsen?

The information that DorjeShugden.com has received from our sources reliably state that the Shartse Abbot’s announcement on his Facebook account were untrue. The statement was later published on the CTA’s website, relaying multiple untruths about what actually transpired between himself and Trijang Choktrul Rinpoche. In his statement, the Abbot mentioned the reason behind his visit and who actually sent him to see Trijang Choktrul Rinpoche.

It is interesting that the Shartse’s Abbot would tell such blatant untruths so openly, and that his statement would appear on the CTA’s website meaning they endorse his message (and therefore also his deception). For him to make such a statement would suggest he received the approval of some higher authority (i.e. the Kukey Yigtsang) to speak on their behalf. This must mean the Kukey Yigtsang must have been notified of DorjeShugden.com’s report, in order to authorise the Abbot to make a statement that involves their names.

The credibility of the CTA needs to be called into question, given their track record of hypocrisy and inability to accept any form of feedback, even when it comes from a young student asking an innocent question about the state of Tibet’s freedom movement. Do the CTA really think so lowly of the Tibetan people to go along with the Abbot’s statement, simply because he said so? There are rumours that Trijang Choktrul Rinpoche will be issuing an official statement that will be sent to the Dalai Lama’s office and other organizations to refute the Shartse Abbot’s false assertions. For now, it’s a “he-said-they-said” situation. However, a closer examination of the credibility of the two parties issuing statements would lead to the logical conclusion that someone like the Kukey Yigtsang and the Abbot who have a history of dubious undertakings cannot be trusted. This is compared to the word of someone like Trijang Choktrul Rinpoche who has remained steadfast, despite all odds, in his commitment to the practices given to him by his teachers. In other words, when Trijang Rinpoche says he will do or practice something, he sticks by it. The same cannot be said of the Kukey Yigtsang and CTA who go where the wind blows.

It is a shame that the CTA thinks so little of such a great lama, to even consider that one meeting with the Shartse Abbot could sway this attained being’s mind against Dorje Shugden

In making his statement public, the Abbot has caused a great deal of upset amongst the Shar Ganden monks who are very unhappy with the falsities being spread. He is the abbot of the great Gaden Shartse Monastery of 1,500 monks. He was meeting the greatest lineage guru of the Gelugpa lineage Trijang Choktrul Rinpoche. However, out of his own agenda, and with the manipulation of the CTA behind him, he chose to twist the story of his audience with Trjiang Choktrul Rinpoche. This only further serves to erode the Abbot’s reputation amongst the monastic community, when he is already infamous for personal fundraising instead of raising funds for the monastery.

One cannot help but wonder what the CTA hope to achieve by spying on Trijang Choktrul Rinpoche. Being on US soil, they do not have any power over Trijang Choktrul Rinpoche; they have no legal basis to spy on him, or to object to his activities. Second, if their motivation is to intimidate Trijang Choktrul Rinpoche and his students, they have no right to – it is harassment, and Trijang Choktrul Rinpoche can practise anything he wants without being watched.

The timing of the Abbot’s visit, his subsequent rushed statement on Facebook and Trijang Choktrul Rinpoche’s response cannot be coincidence. It would suggest that somewhere in the CTA, someone has realised that the Abbot’s visit, and the exposure of the real agenda of the meeting have backfired on them, and now the CTA are scrambling to manage the problem. Otherwise, what else can the CTA have done for them to reach so far in order to hide the truth and spy on one of the greatest Gelugpa lamas of all time?

For further information, please click here:

• Abbots Urgently Sent to the USA (http://www.dorjeshugden.com/all-articles/the-controversy/abbots-urgently-sent-to-the-usa/)
• UPDATE: Abbots Urgently Sent to the USA (http://www.dorjeshugden.com/all-articles/news/update-abbots-urgently-sent-to-the-usa/)
• The Shartse Abbot’s statement on the Central Tibetan Administration’s website (http://tibet.net/2013/11/11/abbot-of-gaden-shartses-clarification/)
• Trijang Buddhist Institute (https://www.tbiusa.org/)

By Shashi Kei

Tibet is supposed to be a democracy. At least that was the intention of the Dalai Lama, to bequest on his people the gift of freedom guaranteed by a Constitution [1], and let them have their civil liberties, something that the Tibetan people never enjoyed having lived as serfs in a feudalistic theocracy for centuries.

Outwardly at least, the Tibetan government in exile, now known as the Central Tibetan Administration (CTA), appears to have a democratic infrastructure with an independent Judiciary, a Legislature and a Cabinet. Jointly and severally they serve to advance the collective will of the people and the nation while protecting the individual freedom of the people they are meant to represent.

The Tibetan Parliament consists of 46 members representing the major provinces, the four main schools of Tibetan Buddhism as well as the ancient Bon religion. In addition, the Parliament has representatives from Tibetans living abroad in the west. And finally, the Dalai Lama himself has the right to appoint three members to the Legislature.

The Cabinet, known as the Kashag, is comprised of 7 Kalons (Ministers) directly appointed by the Kalon Tripa (Prime Minister), and approved by the Parliament and therefore also answerable to the Parliament. The Kalon Tripa is democratically elected by popular vote of the people. The Kashag in turn is supported by a Cabinet Secretary who provides the Cabinet with administrative and secretarial services.

On the face of it, all the components of a democratic machinery seem to be in place and yet over the years, a number of events and government initiatives (or lack of) have shown irrefutably that Tibetan democracy has in fact failed miserably and the system of government that the Dalai Lama had wished for his people, and had created, has become a ghost of a liberal administration and a pale one at that.

The question is, how did that happen and where do the Tibetans go from here?

To begin with, we have to examine the character of the existing Central Tibetan Administration against that which one finds in a true democracy. Even before 1959, when China annexed Tibet, there were accounts by those close to him that the Dalai Lama had been searching for a suitable model to govern his people by and one that would shape the future of Tibet.

In 1954, the Dalai Lama visited Beijing and there His Holiness witnessed the Chinese National People’s Congress in session. By the Dalai Lama’s own account, what he saw was a smooth, flawless and almost mechanical approach to proceedings. There were no questions or challenges and it was all too perfect.

Two years later in 1956, the Dalai Lama had the opportunity to observe the Indian Parliament’s lower house during one of its rowdy debates as motions were proposed and defeated, points raised and rebutted. In his own retelling of events, the Dalai Lama frequently referred to the Indian parliament as a reflection of true democracy. [2]

And so even as the Tibetans went about assembling the various organs of government and writing the Tibetan Constitution, the one important element they failed to recognize and nurture over the years was the spirit of democracy. Indeed it is the spirit of liberty that breathes life into a democratic structure and not the sum of its parts.

A democracy only flourishes when there is civic engagement, when the voice of the community is being heard and when the people’s interests and preferences are articulated by their elected legislators, and their rights protected by their representatives to the government. In other words, when the parliamentarians they elect into power do their jobs. And sadly they have not in the case of the Tibetan parliament.

When the people’s representatives fail to protect the interest of the public and instead align themselves with the interest of a few and become a stamp of approval for their agendas, they condemn democracy to an early grave. That the CTA is a one-party government without an opposition bloc makes it even more critical that the Parliament exercises strict self-regulation as well as act as the watchdog over the Kashag’s exercise of its executive powers. And this is where the Tibetan parliament’s failure to uphold its duty to the people became the primary cause for democracy to be undone.

One very clear example of where the Tibetan Parliament failed to carry out its responsibility can be seen in the approval of the then Kalon Tripa, Dr Lobsang Sangay’s nomination of members to his Kashag. In September 2011, the Tibetan Parliament unanimously approved Dr Sangay’s nominations of six selected candidates to the Cabinet.

What is shocking is that the Parliament so easily gave their approval without questioning the character and suitability of the nominees or even asking about the portfolios each nominee was supposed to manage. In fact, all it took was the reading of a brief one-minute biography of each nominee followed by the Parliament’s approval.

The Tibetan Review noted that the nominees were not even in attendance when they were being approved to take high office in the CTA. The entire process was over within a time that averaged 15 seconds per appointment of each nominee as a Minister to Tibetan Cabinet. [3]

Contrast this to the appointment of Hillary Clinton as the United States Of America’s Secretary of State which took, in short summary, a whole month of investigation, a series of submitted answers to questions from the Senate, and a 6-hour confirmation hearing all conducted with full transparency.

The Sikyong (then Kalon Tripa), Lobsang Sangay with his Cabinet Ministers. (From left: Kalon Dolma Gyari, Kalon Dongchung Ngodup, Sikyong Dr Lobsang Sangay, Kalon Pema Chhinjor, Kalon Dicki Chhoyang and Kalon Tsering Wangchuk)

The Tibetan Parliament’s lackadaisical attitude and neglect in approving the right nominees to the Kashag soon yielded disastrous results when the CTA’s April 2013 budget session ended with considerable confusion with the Finance Kalon (whom the Parliament had approved not so long ago) failing to answer with any clarity whether the CTA’s 2013/2014 budget was in fact balanced, in surplus or deficit. As political reporter Sangye Kunchok reported, “it doesn’t take a rocket scientist to know that it was [in fact] a deficit budget but the manipulation of the numbers have blurred the real situation”. [4]

On further questioning, it was learned that the CTA’s shortfall in revenues has been covered by applying almost all of the reserves held by various departments which had taken up to 40 years to accumulate. Given the ambiguity of the CTA’s real financial position, its future sustainability was called into question. Thereupon the Parliament passed a resolution directing the Audit Department to audit and appraise the financial status of the CTA to establish a clear and objective position. [5]

Quite surprisingly Dr Lobsang Sangay objected to the resolution, taking it as an investigation of his Kashag. His concern was what the people might think of his Cabinet if news got out that it was being investigated.

The Sikyong proposed instead that the Kashag review its own books, which is a bit like asking a suspect of a crime to investigate himself. And yet the Parliament accepted the Sikyong’s proposal and duly withdrew the resolution it has just passed. And with that, the Parliament failed again in its duty to protect the Tibetan people by not ensuring that cabinet Ministers perform their functions properly and with integrity, and that the people’s government can sustain itself so that it can look after the interests of its people, and so that its fight for Tibet’s independence can be advanced.

By choosing to protect the reputation of the Kashag, the Parliament lost the opportunity to have an accountable and more transparent administration. In fact, the withdrawal by the Parliament of their directive to the Audit Department meant that those responsible for “manipulating the numbers” in the words of Sangye Kunchok, got away with it. Without doubt, the Tibetan parliament dealt another grievous blow to democracy that day.

It is difficult to believe that the representatives of a people who have already suffered much and are still experiencing the slow pogrom of their nationality, culture and identity, chose not to practice good governance. It was an opportunity to weed out bad or otherwise dubious decisions that have come to characterize the CTA.

We further see the Parliament’s incompetence in their failure to harness the collective support of the people to secure a singularity of purpose and strategy in their engagement with China. The result is a great divide amongst the Tibetans as to what their fight is even about – self autonomy or independence?

Tibetans take to the street to protest only because their elected representatives failed to represent their interest in parliament. And finally when Chithue Karma Choephel, a lone voice in Parliament voiced his dissent of the CTA’s official policy of Middle Way (which in effect represents the wishes of a large majority of the Tibetan population), he was shouted down and accused to be anti-Dalai Lama. [6] So much for the vibrant parliamentary debates that the Dalai Lama has said reflects a true democracy.

We again see the Parliament’s failure to live up to its duty by its inexcusable lethargy in taking affirmative steps to deal with the serious affair of Tibetan self-immolations even as burning bodies of their countrymen pile up. The CTA waited till much too late to take measures to stop Tibetans from self-immolating after realizing that the ‘Tibetan Spring” they had hoped for was not going to happen.

And when the CTA did take some action, the effort as reflected in their statements was half-hearted and so the number of suicides by self-immolation continues to mount. That did nothing for the image of the CTA nor was it good advertisement for the only product that the Tibetans in exile could purvey – the Dharma.

We see the Parliament’s lack of wisdom in the unilateral decision by the Speaker to write a terse letter to the United States Congressman, The Hon. Dana Rohrabacher in the midst of the Radio Free Asia scandal, [7] even challenging the Congressman to examine the CTA’s accounts, in response to the Congressman’s letter to the then Kalon Tripa Lobsang Sangay which amongst other concerns, questioned whether US funding assistance in support of the Tibetan democracy movement, had been misused. (Looking at the state of uncertainty of the CTA’s accounts, one wonders if the Speaker would issue the same challenge now).

Lobsang Sangay in his own response to the Congressman stated proudly that his CTA takes great pride in maintaining fiscal integrity and transparency of their accounts. This is the same Lobsang Sangay who so easily muzzled the attempt of the Tibetan Parliament to audit the CTA’s accounts and yet he spoke of transparency. How is democracy to survive in such an environment of hypocrisy and lack of integrity, let alone thrive?

Letter from Republican Congressman Dana Rohrabacher to Lobsang Sangay. The Congressman was a long time supporter of Tibetan democracy.

And the clearest example of all demonstrating the Parliament’s complete breakdown of good judgment and meekly succumbing to malevolent political agendas, lies in the way the Parliament allowed and even supported a religious ban to be imposed on a section of its people. This is completely against the Charter of the Tibetans in Exile, which is the supreme law governing the functions of the CTA, adopted in 1991. This Charter guarantees to all Tibetans equality before the law and enjoyment of rights and freedom without discrimination on the basis of sex, religion, race, language and social origin.

Not only did the Parliament allow the Kashag to issue a decree effectively authorizing all Tibetans to seek out and force Dorje Shugden practitioners to cease in their religious practice, they issued a similar statement themselves. [8] And to ensure that their betrayal of the Tibetan people did not return to haunt them, they dealt the fatal blow to democracy by stripping worshipers of Dorje Shugden of their voting rights.

By decree, the CTA turned an ancient enlightened deity long worshipped by a section of the Tibetan population into a demon. And by default, they reduced the vibrant spirit of democracy into a gray ghost. But all is not lost because the most powerful institution of any nation of people is not the office of the President or Prime Minister or indeed any head of government of any sort. The most powerful force of any nation is the institution of the collective voice of the people. The CTA may have stripped the voting rights of Shugden worshippers but they cannot rob all Tibetans of their power of the ballot.

It is therefore now the responsibility of all Tibetans to rein their elected representatives in, if indeed democracy and liberty are still values they wish to pursue. To change bad laws and undemocratic policies, you have to change the people who make them. It is that simple.

It is not about whether the ordinary Tibetan believes in Dorje Shugden, or the effectiveness of self-immolations or even whether the people should fight for independence or settle for self-autonomy. It is squarely about whether the Tibetan people truly treasure their liberty which is fast being eroded by their own government and while they can still use the ballot box, they should and must.

Should the Tibetan people fail to exercise their power of the ballot, and vote into office at the next opportunity legislators who are not afraid to do their jobs to preserve the freedom as enshrined in the Tibetan Constitution and truly represent the interest of the Tibetan people, then for certain, it is all over for democracy. The Tibetans might as well pack up and return to their Communist-ruled homeland, for the CTA would be no better, and in fact possibly much worse.

References:

1. http://tibet.net/about-cta/constitution/
2. http://www.indianexpress.com/news/young-indians-should-preserve-ethos-of-nonviolence-dalai/770743/0
3. https://sites.google.com/site/tibetanpoliticalreview/articles/tibetanparliamentbeatstheussenateby59904timesspeakingofkalonspartii
4. https://sites.google.com/site/tibetanpoliticalreview/articles/ifnotdeficitthenwhatdoyoucallthisyearsbudget
5. ibid
6. http://www.tibetnc.org/get-involved/advocacy/karma-choephel/?lang=en
7. http://www.dorjeshugden.com/all-articles/news/press-releaserep-rohrabacher-warns-tibetan-political-interference-in-radio-free-asia-not-acceptable-erodes-congressional-support/
8. http://dalailama.com/messages/dolgyal-shugden/atpd-resolutions

Dear Readers,

DorjeShugden.com is proud to announce the winners of our recent World Peace Photography competition. We wholeheartedly thank all participants for your entries and endless support in perpetuating our great Dharma Protector Dorje Shugden.

May the merits of spreading Dorje Shugden’s practice to many and the awareness generated from this competition be one of the causes to quickly end the ban on Dorje Shugden’s practice.

Grand Prize Winner

Our GRAND PRIZE, an antique style 18-inch statue of Dorje Shugden goes to Joao Calos Freitas from Brazil! Congratulations to Joao for getting the highest votes on his competition entry. We at dorjeshugden.com rejoice at his incredible effort in participating in this competition. May he and his Dharma brothers and sisters have great benefit from this Dorje Shugden statue and spread the teachings of Dorje Shugden throughout Brazil!

Photo submitted by Joao Calos Freitas

Second Prize Winner

Bardia Tahani brings home a Dorje Shugden silver pendant

Photo submitted by Bardia Tahani

Third Prize Winner

Srinaveen Maamidi receives a mala blessed by Dorje Shugden, during an oracular trance.

Photo submitted by Srinaveen Maamidi

Consolation Prize Winners

1. Tejas Dudhade
2. Robert Plumb
3. Jade Samaya
4. Anantha Tenzin
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In 2008, Dhokang Khangtsen with its 600 tulkus, geshes and monks separated from Ganden Shartse monastery and formed Shar Ganden. This fledgling monastery is an enduring legacy of the segregation imposed by the Dorje Shugden ban

There were many sincere Dorje Shugden practitioners that lived within the walls of Ganden Shartse monastery in the past. Many of these practitioners were great Tulkus, Geshes and ordinary hard-working members of the monastic community. Needless to say, many of these practitioners have contributed everything they had towards the sustenance and expansion of Ganden monastery as a whole.

With the Dorje Shugden ban being ruthlessly enforced in the last decade, many of these monks had to flee to safety with literally nothing on their backs while the elders of Ganden Shartse stood idly by and did nothing to help. In fact, the elders of Ganden Shartse sat tight on the assets and coffers of the monastery, which include offerings and sponsorships made by Dorje Shugden practitioners.

For instance, all Geshes make offerings to the monastery as part of their geshe offering ceremony. And when the monastery is in need, the senior monks, tulkus, rinpoches and geshes will raise the necessary funds for building expansion, books, food and so forth. So why doesn’t the monastery return the offerings of Dorje Shugden practitioners after expelling the same Dorje Shugden monks from their walls?

On the one hand, the monastery accepts and retain donations from Dorje Shugden practitioners (the monastery doesn’t even question sponsors about their stance on the Dorje Shugden affair) but on the other hand, Dorje Shugden practitioners are shamed and expelled from the monastic community. There seems to be a contradiction here with the way the Dorje Shugden ban has been and continues to be enforced.

A traditional depiction of the Tulkus of Shar Ganden monastery. From left to right: Khen Rinpoche Lobsang Pende, H.H Kyabje Trijang Rinpoche and H.E. Domo Geshe Rinpoche

The Dorje Shugden ban requires total segregation between Dorje Shugden practitioners and the followers of the Dalai Lama. This segregation is heavily (even violently) enforced and no interaction is allowed between both parties as Dorje Shugden practitioners are seen as ‘contaminated’ and ‘unclean’. Shops in Tibetan communities display clear signs stating that Dorje Shugden practitioners will not be served. Schools and public service providers such as libraries deny entry to Dorje Shugden practitioners.

So complete and pervasive is the discrimination against Dorje Shugden practitioners that it is therefore surprising that the offerings and sponsorships from Dorje Shugden practitioners are still accepted, retained and used by the anti-Shugden monastic community. Given the illogical and discriminatory implementation of the ban, one would think that the offerings and sponsorships of Dorje Shugden practitioners would likewise be deemed unclean and unfit to be used by members of Monastery!

The generous sponsor of Ganden, Sera and Drepung, Guru Deva Rinpoche

Take for instance the Mongolian Lama Guru Deva Rinpoche, widely regarded as the emanation of Gyenze and a great Dorje Shugden Lama. He had made the most generous offerings and donations to the Dalai Lama and the great monasteries of Ganden, Sera and Drepung in the earlier days when Tibetans coming into exile experienced hardship and scarcity.

During the height of the Dorje Shugden ban however, a Tibetan mob had tried to destroy Guru Deva Rinpoche’s ladrang in Drepung Gomang. Consequently, Guru Deva Rinpoche was forced to return to Mongolia – his homeland. The offerings and donations remain the property of Ganden, Sera and Drepung, who continued to speak against Guru Deva Rinpoche until his passing in 2009.

H.E. Denma Locho Rinpoche and Jamseng Rinpoche

Another clear example occurred in recent years when Serkong Tritul Rinpoche invited Drepung Loseling’s Denma Locho Rinpoche to Taiwan to teach and transmit some important lineages. Tritul Rinpoche, along with Jamseng Rinpoche, are well known Dorje Shugden lamas while Denma Locho Rinpoche does not practice Dorje Shugden but neither does he discriminate against Dorje Shugden practitioners.

During this visit, a series of pictures were taken of Denma Locho Rinpoche and Jamseng Rinpoche (also known as Dromtug Rinpoche). These pictures were proliferated and became the basis for trouble between Denma Locho Rinpoche and the monastery and office of the Dalai Lama.

After the trip to Taiwan, Ganden Jangtse Gaser Tulku Rinpoche had requested Denma Locho Rinpoche to give a series of teachings at Drepung Loseling’s prayer hall. On the third day of the teaching, Drepung Gomang monks put up posters stating that monks shouldn’t attend the teachings as the great lama was ‘unclean’ due to his association with Tritul Rinpoche and Jamseng Rinpoche.

So concerned were the Ganden Jangtse monastic officials with being politically correct that they had the audacity to decree that any monks attending Denma Locho Rinpoche’s teachings would be expelled. Even the Dalai Lama, whom Denma Locho Rinpoche was personally very close to prior to the Taiwan incident, sidelined and basically ignored Denma Locho Rinpoche whenever he visited Ganden or Drepung monasteries. This is not just a great insult but has severe impact on the lama’s reputation in the monastery.

However, there is more to this series of incidents than meets the eye. During the Taiwan trip, Tritul Rinpoche and Jamseng Rinpoche had offered a large sum of money to Denma Locho Rinpoche, who then donated a large portion of this sum to Drepung Loseling. The money that was donated to Loseling (which clearly came from Dorje Shugden practitioners) was accepted and used for the expansion of the monastery, even while they ostracized and criticized this great master for his association with the same Shugden practitioners.

H.E. Lama Gangchen Rinpoche with his close disciple, Lama Michel Rinpoche

H.E. Gangchen Rinpoche is another great Dorje Shugden Lama who sponsored many buildings for Sera Mey monastery’s Tsangpa Khamtsen, including a prayer hall and monk quarters. Due to the ban, he was unceremoniously cut off while the monks continue to inhabit the buildings that he sponsored. In yet another example, Kensur Rinpoche Lobsang Tsephel, the ex-abbot of Ganden Jangtse is a great Dorje Shugden practitioner who sponsored millions for the massive Jangtse prayer hall that is still in use today. These are just a few notable examples of Dorje Shugden lamas who have made tremendous contributions to their various monasteries.

Kensur Rinpoche Lobsang Tsephel (left), the ex-abbot of Ganden Jangtse is a great Dorje Shugden practitioner

Therefore, if the monastic community and indeed the Tibetan laity insist on upholding this ridiculous ban that in fact infringes on the human rights of Dorje Shugden practitioners, wouldn’t it only be fair that the monastery return these offerings? They would if they had any sense of integrity.

Integrity and keeping one’s vows and commitments are ideals that are supposed to be held more dear than our eyes, as Lama Tsongkhapa had said and upheld. With the deepest respect, the monastery should then also practice this and return whatever Dorje Shugden practitioners have offered in the past – be they monks or laypeople. At least, they would then be keeping to the letter of the (unfair and illogical) ban on Dorje Shugden instead of only choosing to do so when it is to their advantage. Why strive to appear politically correct yet live, eat, sleep, and practice in entire buildings built by the most devoted of Dorje Shugden practitioners? It boggles the mind.

His Holiness the All-Knowing Panchen Rinpoche was a massive figure among the Tibetans for centuries. Known for his scholarship, occult abilities and strong compassion to disseminate the dharma to all who came in contact with him. We are very fortunate the complete compilation of his writings, meditations and prayers are offered here. Although it is in Tibetan it may have value that you may print out to keep on your shrines, offer to your Tibetan teachers or for translators to bring its rich contents into English. It is the first time it has been brought out of Tibet and www.dorjeshugden.com is proud to obtain a copy and make it available for everyone.

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 drawn 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.

For more readings on Panchen Rinpoche: http://www.dorjeshugden.com/introduction/history/10th-panchen-lama-writes-prayer-to-dorje-shugden/

What is interesting is Dorje Shugden was not a minor practice propitiated by a few but held as a main protector by millions in Tibet. The highest lamas, Geshes, Scholars and practitioners kept Dorje Shugden close to them throughout their lives assisting them to overcome their obstacles. Of course the disciples of these Masters number in the millions. Majority of Gelugs practiced Dorje Shugden as well as many Sakyas. The Nyingmas and Kagyus had no issues with this enlightened protector prior to the ban instituted in 1996 by the Tibetan Exiled govt and His Holiness the Dalai Lama. The ban in short is a direct order from the Tibetan leadership to stop all practices of Dorje Shugden with immediate effect and all those who continue are outcasts from Tibetan mainstream society. It has been written into the Tibetan constitution that all Dorje Shugden practitioners may not enjoy the same rights as non-practitioners and may not attend any of the gatherings both religious and secular by the Dalai Lama. It is hard to fathom but this is the rule by the Tibetan exiled leadership.

Here is a short list of Great masters who have propitiated Dorje Shugden past and present. Even those who have propitiated Dorje Shugden for shorter period are listed here. The point is they have propitiated at one time or another.

• His Holiness Pabongka Rinpoche Dorje Chang (1st incarnation)
• H.H. Kyabje Pabongka Dorje Chang (2nd incarnation)
• Kyabje Pabongka Dorje Chang (3rd and current supreme incarnation)
• His Holiness Kyabje Trijang Rinpoche (previous incarnation)
• His Holiness the current Kyabje Trijang Rinpoche (current incarnation)
• His Holiness Kyabje Zong Rinpoche
• Kyabje Domo Geshe Rinpoche (1st)
• Kyabje Domo Geshe Rinpoche Losang Jigme Ngak-Gi Wangchuk
• Kyabje Domo Geshe Rinpoche (current)
• Lama Yeshe of FPMT
• Kyabje Dhapu Bamcho Rinpoche (root lama of Kyabje Pabongka Rinpoche)
• Geshe Rabten Rinpoche
• Tenzin Rabgye Rinpoche (current incarnation of Geshe Rabten Rinpoche)
• H.E. Kyabje Zemey Dorje Chang (new and current incarnation)
• 9th Panchen Lama
• The 10th Panchen Lama
• Gaden Jangtse Monastery His Eminence Kyabje Serkong Dorje Chang (two reincarnations ago)
• Gaden Jangtse Monastery His Eminence Kyabje Serkong Dorje Chang (previous reincarnation)
• His Eminence Nechung Rinpoche Ogyen Thinley Choephel
• His Eminence Taktra Rinpoche (previous Regent of Tibet)
• His Eminence Gangchen Rinpoche of Sera Mey Monastery
• Guru Deva Rinpoche of Drepung Gomang Monastery
• His Holiness the 101st Trisur Rinpoche Jetsun Lungrik Namgyal
• H.E. Kyabje Gyara Dorje Chang of Drepung Loseling Monastery
• Sera Mey Monastery Bompra Kensur Rinpoche Jetsun Lobsang Ngodrob
• Kyabje Gosok Rinpoche of Sera Mey Monastery
• His Eminence Kensur Lobsang Tharchin Rinpoche
• His Eminence Kyabje Dagom Rinpoche of Drepung Gomang Monastery
• His Holiness the previous Sharpa Choeje Rinpoche Jetsun Lobsang Nyima Pelsangpo
• His Eminence Kyabje Lati Rinpoche
• His Eminence Kensur Jampa Yeshe Rinpoche
• Gyalrong Khensur Ngawang Thekchok of Sera Mey Monastery
• His Eminence Loden Sherab Dagyab Kyabgoen Rinpoche
• His Eminence Kyabje Gelek Rinpoche of Drepung Loseling Monastery
• Mongolian Hutuktu Kaka Jetsun Dampa
• His Eminence Geshe Kelsang Gyatso
• His Eminence Zasep Jamseng Rinpoche
• His Eminence Khejok Rinpoche of Sera Mey Monastery
• Geshe Yeshe Wangchuk of Sera Mey Monastery
• His Eminence Kyabje Yongyal Rinpoche of Sera Mey Monastery
• Geshe Khenrab Gajam of Ganden Jangtse Monastery
• Geshe Tsultrim of Gaden Jangtse Monastery
• Tenzin Rinpoche of Ganden Jangtse Monastery
• His Eminence Rongtha Gyabgon Rinpoche
• His Eminence Denma Gonsa Rinpoche
• Ven. Geshe Tsultim Gyeltsen of Thubten Dhargye Ling
• His Eminence Dagri Dorje Chang Rinpoche
• H.E. Khensur Rinpoche Lobsang Tsephel of Ganden Jangtse Rinpoche
• Gaden Shartse Geshe Tendar Rinpoche (previous reincarnation)
• Gaden Shartse Geshe Tendar Rinpoche (current)
• Jetsun Lobsang Choeje Jangchun (Ajing) Rinpoche
• Chamdo Jampa Ling’s His Eminence Papala Tenzin Jigme Gelek Rangje Rinpoche
• Chamdo Jampa Ling’s Jetsun Jampa Choeje Pelsangpo Rinpoche
• Chamdo Jampa Ling’s Khenpo Zongluo Jampa Khedrup Rinpoche
• Chamdo Jampa Ling’s Jetsun Jamyang Khejok Jampa Gyatso Rinpoche
• Riwoche Chakzamka Thubten Dargye Ling’s Tenchok Rinchen Jongnai Rinpoche
• Drakyab Tokden Rinpoche of Drepung Loseling Monastery
• Drepung Loseling Tsawa Pulthok Rinpoche
• Gaden Jangtse Serkong Tritul Rinpoche
• Gaden Shartse Kensur Konchok Tsering Rinpoche
• Kensur Tamding Gyatso Rinpoche of Gaden Shartse Monastery
• His Eminence Ribur Rinpoche
• His Eminence the Grand Gyuto Kensur Jetsun Lobsang Denpa of Gaden Shartse
• His Eminence Kensur Kari Rinpoche of Gaden Shartse
• Gaden Jangtse Thubten Tulku Rinpoche
• Ven. Zawa Tulku Rinpoche
• Chamdo Jampa Ling’s the 3rd Chiara Rinpoche
• Chakzamka Thubten Dargye Ling’s Khenpo Shangpa Yongten
• Kyabje Changkya Rinpoche
• His Eminence Rinchen Gonpo Rinpoche (previous incarnation)
• His Eminence Rinchen Gonpo Rinpoche (present incarnation)
• Chamdo Jinka Monastery’s Geshe Lobsang Khedrub
• Sera Jey’s Kyabje Daknak Rinpoche
• Kyabje Para Rinpoche
• Famous Kham Area’s Dorje Shugden Lineage Master Geshe Wangchuk
• Kyabje Buton Rinpoche Jetsun Losang Kenrab Denpa
• Venerable Gonsar Rinpoche Losang Thondrub Rabgye (previous incarnation)
• Venerable Gonsar Rinpoche (present incarnation)
• Sera Mey Kensur Ngawang Dakpa
• Sera Mey H.E. Tri-Yongzin Rinpoche
• Sera Mey Kangyur Rinpoche
• Venerable Geshe Thubten Rinpoche
• Shar Gaden Abbot Lobsang Pendey
• 13th Kundeling Rinpoche of Drepung Gomang Monastery
• H.H. the 10th Panchen Lama (right) and his Guru Dukor Rinpoche (left), both great practitioners of Dorje Shugden
• Ven.Dromtug Rinpoche (Jamseng Rinpoche)
• Lama Thubten Phurbu
• H.E. Choden Rinpoche
• Geshe Lobsang Tenzin
• Khachen Losang Zopa Rinpoche, Abbot of Tashi Lhunpo monastery
• Drepung Gomang Monastery Khensur Lobsang Tenpa
• H.E. Kyabje Rato Choktrul Rinpoche
• Drepung Loseling Jampa Rinpoche
• Geshe Gelek Gyatso
• Je Gungthang Rinpoche
• Venerable Geshe Ngawang Dhargyey
• H.E. Serkong Tsenshab Rinpoche
• H.E. Gyurme Khensur Sonam Gyaltsen
• H.E. Doboom Tulku Rinpoche
• Sangtsang Rinpoche of Gaden Shartse Monastery
• Samdhong Rinpoche
• Lama Michel Rinpoche
• Ven Geshe Tenzin Dorje
• The 102nd Ganden Tripa Kyabje Rizong Rinpoche
• His Eminence Choyang Duldzin Kuten Lama
• Zava Damdin Rinpoche
• 30th Sakya Throneholder Sonam Rinchen
• 31st Sakya Throneholder Kunkhyen Ngawang Kunga Lodroe
• 33rd Sakya Throneholder Padma Dudul Wangchug
• 35th Sakya Throneholder Tashi Rinchen
• 37th Sakya Throneholder Kunga Nyingpo
• 39th Sakya Throneholder Dragshul Thinley Rinchen
• 41st Sakya Throneholder H.H. Sakya Trizin
• Sera Khenchen Dorje Chang Gyeltsen Shakya
• Lhasa Gen Lamrimpa
• Chatreng Radong Rinpoche
• His Holiness Kyabje Ling Rinpoche
• His Holiness Denma Locho Rinpoche
• Ven. Ngawang Lobsang Damcho Gyaltsen
• Ven. Khenchen Ngawang Gyatso
• Chating Gaden Samphel Ling Monastery Khensur Ven. Lobsang Tenpa Rinpoche
• Gaden Shartse Nyeari Khamtsen Kagyur Rinpoche
• Ven. Kerti Tsenshab Rinpoche
• The 7th Khangser Rinpoche Thupten Kunga
• Ven. Keutsang Rinpoche
• Gaden Shartse Hlopa Khamtsen Gyelse Rinpoche
• Gyuto Monastery Abbot (Tibet) Ven. Lobsang Sherab Rinpoche
• His Holiness Jigdal Dagchen Sakya Rinpoche
• Ven. Amchok Rinpoche
• Ven. Achok Rinpoche
• Gungru Geshe Puntsok Gyeltsen
• Kyabje Dungkar Rinpoche Lobsang Trinley
• Sera Mey Geshe Lobsang Phende
• Gyuto Kensur Tenzin Sherab (Sera Mey)
• Laza Rinpoche of Radak Chopeling Monastery

And this is just to list a few.

Among these great masters who kept Dorje Shugden as their principle protector, was His Holiness the 10th Panchen Rinpoche. Panchen Rinpoche even built a large extended Chapel especially dedicated to Dorje Shugden in his private Monastery of Tashi Lunpo.

His Holiness Panchen Rinpoche himself composed a special ritual and meditation of Dorje Shugden spanning 26 pages which you can see in this book. He found the practice very beneficial and also worth the effort to bring the practice to many others by composing this text to Dorje Shugden for his disciples and those interested. Dorje Shugden was a very important personal protector of the 10th Panchen Rinpoche as well as Tashi Lunpo Monastery.

His Holiness Panchen Rinpoche’s stature, authority and benefit to Tibet and Tibetans for centuries cannot be denied. In other words, he is no ordinary lama but a very illustrious one with hundreds of thousands of disciples throughout Tibet, Mongolia, India and China. Certainly he cannot be wrong in his observation of Dorje Shugden.

We are proud to present the book in its entirety here.

Admin

Read the prayer only

To read just the extracted prayer to Dorje Shugden, please click HERE. Otherwise, please scroll down to view the Panchen Lama’s sungbum in its entirety.

Download the entire book

To download the entire book in your preferred format, please click the relevant links below:

Microsoft Word (13 parts)

Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12 | Part 13

Other Formats (PDF / JPEG)

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To view any of the images below in its full original size, please click on the image itself.

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.

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

The Panchen Lama’s prayer invoking Dorje Shugden’s blessings can be found from Page 238 to Page 264, or by clicking HERE.

Gen Chonze sustained some scratches, bumps, bruises and a swollen eye from the attack

By: Kay Beswick

On December 27, 2013 around 4:00 AM in the morning long-time assistant of His Holiness Trijang Rinpoche Gen Chonze was making water offerings in Trijang Ladrang in Shar Gaden Monastery. Gen Chonze is already 84 years old and has been serving Trijang Rinpoche’s previous incarnation and the current one till now for over 60 years. Gen Chonze is very devoted to Trijang Rinpoche and is a simple monk and has lived in Trijang Ladrang (residence) most of his life. While making the water offerings in front of Lord Buddha’s image he heard a loud banging at the door of the gate. He assumed it was people who wish to come in to circumambulate as Tibetans normally would early in the morning.

The attackers banged on the main gate of Trijang Ladrang, indicating they wished to be let in. Gen Chonze opened the gate, thinking they were there to circumambulate the Ladrang

He opened the door and five masked and gloved men took out their knives and started attacking the innocent old monk. Gen Chonze shouted and the Ladrang dogs started barking very loudly. The resulting commotion woke up the rest of the students who came running. This alerted the attackers and they ran off. During the attack they did not say a word and their hands and bodies were covered so no one can see who they were. They were silent during the attack which is very strange nor did they ask for or take any valuables from Trijang Ladrang.

In fighting them, Gen Chonze pulled off one of their gloves which is kept in the Ladrang now. The monks of Trijang Ladrang and Shar Gaden Monastery do not believe it is robbery by the locals because they would not have knocked on the gate’s door to bring attention to themselves, nor would they come into the premises when monks are walking around and the lights are on. They would be more stealth and quiet. It is clearly concluded the Central Tibetan Administration of Dharamsala had sent these men to harm Gen Chonze in retaliation to Kyabje Trijang Rinpoche refusing to attend the Sera Monastery* Lam Rim talks by Dalai Lama. It is incredible that while the Dalai Lama is in Sera Monastery from 25 December 2013 to 3 January 2014 to teach compassion, tolerance and emptiness, just hours away an old monk is being attacked due to incitement at the teachings. The Dalai Lama had a lengthy speech against Shugden and insisted his practice damages his person although the mystery continues on how Shugden can harm the Dalai Lama an attained monk according to his disciples.

Illusion of civility: Though the CTA attempt to maintain the appearance of democracy, life in reality is very different for Tibetans like Shugden practitioners who are violently attacked and ostracized for standing by their spiritual practices

A few months back, Dalai Lama had sent the Gaden Shartse Abbot to request Trijang Rinpoche to attend the talks and demanded Trijang Rinpoche to give up the Shugden practice contrary to Dalai Lama’s previous statements. Trijang Rinpoche had replied politely he will not attend the teachings being held between 25 December 2013 and 3 January 2014, and he will continue his Shugden practice. This greatly displeased Dalai Lama and angered the Tibetan Government in Exile known now as Central Tibetan Administration (CTA), and perhaps in this incident of Gen Chonze’s attack, the abbot’s failed visit to Trijang Rinpoche and his subsequent report to the CTA contributed somewhat to this tragedy. The Abbot should take some responsibility in this. CTA has been known in the past to incite riots and violence among the Tibetans if certain factions do not bend to their ways. This follows their pattern of violence in which is common place among the Tibetans.

Trijang Ladrang in Shar Gaden Monastery where the attack took place

In addition, there have been monks who have attended the Sera Monastery Lam Rim Teachings by Dalai Lama who heard the Dalai Lama say the pujas by the Dorje Shugden people are ‘killing’ him. This was meant to incite the Tibetans to do something against Shugden practitioners and Serpom and Shar Gaden Monasteries it seems. Otherwise how can Shugden peaceful pujas and prayers be ‘killing’ the Dalai Lama? This violent attack on an innocent old monk happened a few days immediately after the Dalai Lama’s accusatory speech against Shugden practitioners again publicly regarding the pujas harming him. The monks out of concern called Shar Gaden Monastery and warned them that there will be violence against them and especially after the Sera Monastery Teachings (December 2013). True to their warnings, the violence and revenge attacks on Gen Chonze have begun because Trijang Rinpoche refused to attend the teachings in Sera Monastery. Serpom Monastery and as well as Shar Gaden Monastery in South India have braced themselves for more violence from the CTA. The timing and coincidence of this attack directly after the Dalai Lama’s 27-minute speech against Shugden practitioners are uncanny. Perhaps the CTA attacking Gen Chonze is to send a warning message to all Shugden practitioners to fall in line or similar action will be taken against them also?

Serpom and Shar Gaden are two monasteries totaling around 1,200 monks who refuse to abandon their Dorje Shugden practice. For this reason the CTA has had them ostracized and stripped of all rights such as medical care at Tibetan hospitals or the right to vote among the many other unfair practices.

A close-up of Gen Chonze’s hand which was cut by the knives that the men used during the attack

For many readers, it might come as a surprise to you that the CTA and Tibetan leadership are capable of these actions, but to the Tibetans in exile it is common place.

The CTA may deny their involvement in this attack on Trijang Ladrang. Even if the CTA did not direct these men to attack Trijang Ladrang, their incessant dissemination of anti- Shugden propaganda has now incited non-Shugden practitioners to take matters into their own hands. Hence the CTA are guilty by association because their repeated reminders of the ban have resulted in a violent attack on Trijang Ladrang and an innocent monk. This attack was to send a message to Dorje Shugden practitioners everywhere – give up the practice or there will be consequences. To continuously speak about the harmful effects of a practice is totally against the religious freedoms of Shugden practitioners to express their beliefs in peace. The CTA’s responsibility for this incident at Trijang Ladrang is undeniable; whether directly or indirectly, their actions resulted in an attack where an innocent old monk was hurt.

Gen Chonze’s right eye is visibly smaller than his left one, due to the swelling sustained during the attack

We are happy to report that after spending four days in the hospital, Gen Chonze has some scratches, bumps , bruises and swollen eye but otherwise he was in the hospital and now recovering at home in the Ladrang in Shar Gaden Monastery. This violent attack came just days after Dalai Lama’s speech in Sera Monastery against Shugden and accusing Shugden pujas as harming him. CTA immediately sought revenge against Trijang Rinpoche for not attending Sera teachings. This was also perhaps to teach the Dorje Shugden practitioners that you may not defy the Dalai Lama or there are consequences many have concluded.

CTA often vents out their anger and revenge in violence. Although outwardly they speak of compassion, tolerance, love and world peace, they contradict what they profess in handling their own people who are mostly illiterate and dare not complain or speak up. CTA needs to keep up their peaceful front to continue to gain sponsorship in the millions and support from the West.

The Tibetan government lost their country to China and until now are unable to retrieve it back or make any headway. Why? Because the way they operate their country is not for the benefit of its citizens but pure corruption and favoritism. Violence is common place although vastly unknown to the outside world.

If the Tibetan leadership is truly concerned regarding the harmful effects of Shugden’s practice, say it once and leave it be. Why repeat again and again at every opportunity unless it is to outwardly say you have freedom to practice, but inwardly to incite the Tibetan people to take action sometimes against Shugden practitioners? This is fear tactic as well as loss of freedom of religious practice.

NOTE: I have done my best to verify the accuracy of my information from my sources; I have merely presented you with the facts as I have received them and as my sources have alleged.

*Location of Sera Mey Monastic University
P.O. Bylakuppe – 571104
Mysore District, Karnataka, INDIA

For further information, please click here:

• Abbots Urgently Sent to the USA (http://www.dorjeshugden.com/all-articles/the-controversy/abbots-urgently-sent-to-the-usa/)
• UPDATE: Abbots Urgently Sent to the USA (http://www.dorjeshugden.com/all-articles/news/update-abbots-urgently-sent-to-the-usa/)
• Shartse’s Abbot sees Trijang Rinpoche: The Conclusion (http://www.dorjeshugden.com/all-articles/features/shartses-abbot-sees-trijang-rinpoche-the-conclusion/)
• The Dalai Lama says Trijang Rinpoche can Practise Dorje Shugden (http://www.dorjeshugden.com/all-articles/the-controversy/dalai-lama-says-trijang-rinpoche-can-practise-dorje-shugden/)
• TV Documentary by France 24: the Dalai Lama’s Demons Part 1 of 2 (http://www.dorjeshugden.com/all-articles/the-controversy/tv-documentary-by-france-24-the-dalai-lamas-demons-part-1-of-2/)
• TV Documentary by France 24: the Dalai Lama’s Demons Part 2 of 2 (http://www.dorjeshugden.com/all-articles/the-controversy/tv-documentary-by-france-24-the-dalai-lamas-demons-part-2-of-2/)

Serpom Monastery, Bylakuppe, India

Shar Gaden Monastery, Mundgod, India

By Steve Lee

According to the colophon, His Holiness the 14th Dalai Lama composed this auspicious prayer during his brief stay at Dungkar Monastery, the seat of the legendary Domo Geshe Rinpoche, prior to his exile into India. The Dalai Lama was requested to compose this prayer by Dorje Shugden himself, via the famous oracle of Dungkar Monastery. Also present when the request was made was the Abbot of Dungkar Monastery, monastic officials and other Sangha members.

The Dungkar oracle in full trance of Dorje Shugden requested the Dalai Lama to compose this prayer

This Prayer was composed in accordance to the structure of the Seven-Limbed prayer and was written complete with all the elements for the accumulation of merits; the purification of negative karma and the conditions in reliance upon Dorje Shugden.

The seven limbs consist of Paying Homage, Making Offerings, Confessing, Rejoicing, Requesting the Wheel of the Dharma to be turned, Requesting the Upholders of the Dharma not to Pass into Nirvana and the Dedication.

The original Seven-Limbed Prayer contains Bodhisattva practices that were first described by Shantideva in his seminal text called the Bodhisattvacharyavatara. The limbs contained within Shantideva’s Seven-Limbed Prayer were considered the most complete and has since become the synthesis for other prayers and practices.

A brief explanation of each stanza of the prayer

HUM
Glory of the wisdom, compassion and power of infinite Buddhas
Miraculously powerful protector of Manjusri Tsongkhapa’s Teachings
Arisen as a lord of all wrathful worldly hosts
Come from the abodes of Tushita, Kechara, and so forth!

The first stanza begins with the homage to the wisdom, compassion and power (skillful means) of all the Buddhas. These are the main spiritual qualities that are developed in a fully awakened Buddha.

The same qualities are also within Dorje Shugden, who is the Protector of Lama Tsongkapa’s lineage of Nagarjuna’s view of emptiness. Lama Tsongkapa had direct pure visions of Manjushri, with whom he was able to clarify many of the subtler points of his understanding of Nagarjuna’s view. And so Tsongkapa’s lineage bestows special blessings on its practitioners to come to the realization of the Madhyamika swiftly because the lineage descends directly from Manjushri himself.

Being an emanation of Manjushri means that Dorje Shugden is enlightened and that makes him lord over all the other worldly protectors and deities.

The stanza ends with an Invocation of Dorje Shugden to come from all the places that he resides. Dorje Shugden is believed to reside under Lama Tsongkapa’s throne in Tushita; Kechara – Buddha Vajrayogini’s pure realm; Shambhala – the hidden Buddhist Kingdom that is believed to be located within the Himalayas; the Sakya’s main temple where Dorje Shugden was first enthroned as a Dharma Protector and finally, Wu Tai Shan – the five great peaks in China that’s traditionally associated with Manjushri.

Prostrating with devotion of body, speech, and mind
I confess all mistakes and faults in which
Out of delusion, I have contradicted your holy mind:
Accept with forbearance and show your smiling face!

The second stanza begins with paying homage to Dorje Shugden with our body, speech and mind. With our body, we prostrate to Dorje Shugden to lower our ego and to create affinity to receive blessings and protection from this deity. With our speech, we praise Dorje Shugden’s special qualities to eliminate jealousy and we become familiar with his virtues. With our mind, we contemplate on the special qualities of Dorje Shugden and in that way, our faith in this enlightened Protector is deeply entrenched and we take heartfelt refuge in him.

The stanza ends with the Confessional segment of the prayer. In order to activate the purification powers, we must enact the Four Opponent Powers:
(i) Taking heartfelt refuge in Dorje Shugden,
(ii) Regretting our past misdeeds,
(iii) Taking the right remedial actions, and
(iv) Resolving never to repeat the same misdeeds again.

We ask Dorje Shugden for forgiveness and request him to be pleased with us again. If we employ the Four Opponent Powers correctly, Dorje Shugden would be pleased that we have applied the Dharma. It is meritorious to have Dorje Shugden, a Bodhisattva be pleased with us.

Arising from the sport of non-dual bliss and void
Are offerings and torma of flesh and blood heaped like a mountain
First portions of milk, yogurt, beer and tea swirling like the ocean
Auspicious signs and substances and various animals
Peaceful and wrathful ornaments, enemy-destroying weapons and armor
Amassed samaya substances, outer, inner, and secret, without exception!

The third stanza is about the visualization of various types of wrathful offerings arising from emptiness. Wrathful offerings are basically similar to what is offered during the Kawang, in terms of visualizing our negative karma in the form of a slain person that is chopped up.

The extracted blood, sensory organs, flesh, bones and various other bodily fluids are offered up to Dorje Shugden in a ghastly array. This is symbolic of the practitioner offering up all the defilements and attachments that keep us bound in samsara. These offerings are coupled with traditional, auspicious and various other types of offerings.

Having fulfilled your heart commitment and purified degeneration
By making these actually arranged and visualized offerings
Increase Lozang the Victorious One’s Teachings
And the life span and activities of the Teachings’ upholders!
Further the happiness of beings in the Gaden [Podrang] dominion!

The various practices to propitiate and make offerings to Dorje Shugden in the earlier stanzas serve to accumulate merit and thus fulfill our commitments to Dorje Shugden, especially if we have received the Dorje Shugden sogtae or life entrustment empowerment and to purify the negativity of all our broken commitments. The offerings made are also dedicated to the preservation of Lama Tsongkapa’s tradition, to increasing the lifespan of lineage-holders – great tulkus and Geshes who uphold the lineage and bring benefit to many by transmitting the practice of Dharma in accordance to this lineage.

A rare photo of the Dalai Lama walking the grounds of Dungkar monastery during his brief stay

Especially pacify all harm to us, the yogis and entourages
That arises because of previous karma and immediate conditions
And spontaneously accomplish, just as we wish
All good things, both spiritual and temporal!

This stanza is a request to pacify all obstacles and problems that will arise because of our negative karma, and the negative karma from those within our immediate circle such as friends, family and loved ones. Dorje Shugden is also requested to fulfill our worldly wishes and create the right conditions for our Dharma practice.

We make this request not having any expectation of the desired result because the fulfillment of our worldly wishes may create obstacles for our Dharma practice and distract us from the path. Hence, Dorje Shugden may not fulfill every single one of our wishes just to ensure that our Dharma practice continues to grow. After all, Dorje Shugden is a Dharma Protector and his sole purpose is to guard our Dharma practice.

Grind to dust without remainder
Enemy hordes that think and act perversely
Towards the teachings and lay and ordained people
With potent, accurate, powerful great vajra fire!

In this stanza, we request Dorje Shugden to use wrathful or whatever skillful means to pacify the immense obstacles that have arisen from the collective negative karma of lay and monastic practitioners. We request Dorje Shugden to eliminate these obstacles that are endangering the survival of the lineage with swift and decision action. In other words, we request Dorje Shugden to safeguard our lineage, the lineage holders as well as its practitioners.

The vajra fire mentioned at the end refers to the flames that are emitted from Dorje Shugden’s body, symbolizing his great compassion. Therefore, this stanza is requesting Dorje Shugden to act with swift compassion ‘to burn’ and obliterate all obstacles.

Especially, cause the saffron-clad community of Dungkar Monastery
Brightly beautiful in bonds of pure morality
To soar the path of immortal liberation
On unified wings of Sutra and Tantra!

The purpose of this stanza is to request Dorje Shugden to create favorable conditions for the Sangha of Dungkar Monastery to uphold their vows and commitments, and also to increase their spiritual attainments derived from Sutric and Tantric practices. Although specifically referring to Dungkar Monastery, this passage also applies to all other Sangha members, not just those from Dungkar Monastery. In other words, it is a prayer for the growth and spiritual wellbeing of the Sangha in general.

In brief, we enthrone you, O Deity, as the supreme
Collected nature of all Gurus and Protective Deities!
From densely gathered clouds of the four activities
Pour down a cool rain of the two siddhis!

In the last stanza, we enthrone Dorje Shugden – not just in the pendants, tsa-tsas, statues or thangkas but also in our hearts. This is essentially a ritual to request Dorje Shugden to grant spiritual attainments directly. It is also a request for Dorje Shugden to employ the four activities – peaceful, increasing, controlling and wrathful means – to help us develop Bodhicitta and the realization of emptiness.

We can conclude that the “Melody of the Unceasing Vajra” is truly an unusual prayer as it was requested by Dorje Shugden himself via the famed Dungkar Oracle. The Dungkar Oracle was personally trained by Domo Geshe Rinpoche to take very clear trances of Dorje Shugden. Thus, the Dungkar oracle became very famous all over Tibet for his precise prophecies and answers.

It is very unusual that Dorje Shugden requested for his own prayer to be composed. With clairvoyance, He must have foreseen how significant this prayer would be in revealing the Dalai Lama’s true feelings about Dorje Shugden at a time when His Holiness is manifesting opposition towards the Protector in order to generate strategic interest in the practice.

This prayer to Dorje Shugden as composed by H.H. the 14th Dalai Lama is complete and can be recited daily along with a mala of Dorje Shugden’s mantra for busy individuals who don’t have the time to go through the full daily sadhana of Dorje Shugden.

One could also recite this prayer in combination with the Dorje Shugden daily sadhana, inserting this just before the serkyem offering. This is just one of many indispensible prayers to Dorje Shugden and it is rare proof of the Dalai Lama’s true view of Dorje Shugden.

The ancient Tibetan tradition of creating Ruels – the most powerful of Tibetan protective amulets/talismans – can be traced back some 300 years and it is a practice that has been carefully preserved till this day. The rituals of creating these protective amulets have been performed by generations of high lamas such as Abbots, Rinpoches, Geshes and senior monks and today this tradition continues in Shar Ganden Monastery following the strictest of customs and procedures.

Ruels contain the mandala, prayers and mantras of the Protector Dorje Shugden together with a selection of precious stones, metals and holy relics. A puja is performed to consecrate the amulets and invoke the energy of the Protector to be sealed in the Ruels. The pujas, made with lots of offerings to the Buddhas, can take up to a few days with a series of preparations before and after the ritual. Given the complexity of the process, Ruels are usually made only once every few years. This is why, unlike other amulets, Ruels are regarded as one of the most precious and rare items that one can have for protection and blessings.

When you wear or carry a Ruel, it is with confidence that the Protector Dorje Shugden is watching your back. To ordinary beings, it just looks like a beautiful silk brocade wrap, but the unseen – the spirits – will actually see Dorje Shugden accompanying you everywhere you go. Many high lamas and Rinpoches have confirmed this.

In ancient Tibet, it was customary to have a Ruel buried on the land before building a house on it. In some cases, Ruels may also be embedded within the walls of the house. Tibetans strongly believe that the Ruel will protect them from misfortune, the black arts and to deflect negative energies.

During the Dalai Lama’s escape from Tibet in 1959, it is well known that the Chushi Gangdruk, the bodyguards who travelled with His Holiness, carried such protective amulets. In all likelihood, they were Dorje Shugden Ruels seeing that the Protector not only ensured the Dalai Lama’s safe escape but literally created the Chushi Gandruk for that purpose.

There are many stories of the escape, as told by senior Tibetans and high lamas, that those carrying such protective amulets were not harmed even when bullets were shot directly at their bodies. You may perhaps say that these are all just “legends” but still, it is incredible how a huge group escaping from Tibet’s white-carpeted snow mountains could be missed by Chinese planes flying overhead searching for the Dalai Lama’s party. How else, if not for divine help? (More about how Dorje Shugden helped the Dalai Lama escape)

The same miraculous protection that Dorje Shugden gave the Dalai Lama and Chushi Gangdruk is what you will receive with these highly sacred Ruels. Wear them as amulets for personal protection, or keep at home to safeguard against black magic, robbery, negative energies and the general safety and wellbeing of your family. Bring them with you when you travel, and even hang them in your car to safeguard against unforeseen accidents that could cost you your life.

Order online from the Dorje Shugden Online Store.

Segyu Monastery in Tibet

Segyu (or Segyued) Monastery is one of the most important historical Tibetan Buddhist monasteries in the Gelug tradition. It was founded in the middle of the 15th century by Jetsun Sherab Sengge, a direct and principle disciple of Lama Tsongkapa, founder of the Gelug school of Tibetan Buddhism. It is in Segyu Monastery that the foundation of Lama Tsongkapa’s tantric teachings such as Guhyasamaja, Heruka and Yamantaka was developed and preserved according to tradition until today.

Jetsun Sherab Sengge

Jetsun Sherab Sengge was known for his perfect moral conduct from childhood. After becoming a monk at a young age, he studied under various great masters, the foremost of which was Lama Tsongkapa himself. Known for his mental and spiritual brilliance, this eminent master was a great tantric scholar and one of Lama Tsongkapa’s eight closest disciples.

In the year 1419, when Lama Tsongkapa was near the end of his life, Tsongkapa asked a mass gathering of his spiritual sons who among them would be able to preserve and promote his tantric teachings. Such a huge task and responsibility was overwhelming even for the many great masters present except for one. Lama Tsongkapa asked the question again for the second time but still none of his spiritual sons were able to respond with confidence. Then Jetsun Sherab Sengge stood up from the crowd, made three prostrations to Lama Tsongkapa and said that he would preserve and promote Lama Tsongkapa’s teachings in accordance with Lama Tsongkapa’s wishes. It was at this moment that Jetsun Sherab Sengge was blessed and empowered by Lama Tsongkapa as the holder of the unsurpassed Secret Tantra.

Lama Tsongkapa presented Jetsun Sherab Sengge auspicious gifts of a skull cup filled with inner offering, a holy golden statue of Guhyasamaja, the four-in-one commentary of Guhyasamaja – two tantric commentaries and texts of the Generation and the Completion Stages, a Dharmaraja mask, ritual dance costumes, and a club. Jetsun Sherab Sengge was then instructed to institute the study and teaching of Tantra in the Tsang province of Tibet, where Lama Tsongkapa predicted Jetsun Sherab Sengge would have many bright disciples.

Dulnaga Palden Zangpo

With Lama Tsongkapa’s blessings and a firm determination to spread the teachings of Tantra, Jetsun Sherab Sengge and his spiritual son, Dulnagpa Palden Zangpo, left for the Tsang province, where he gave great commentaries and instructions to many eminent scholars at Se Gaden Phodrang. It was here that the Tantric monastery known as the Upper Tantric College, also known as Segyu, was founded by Jetsun Sherab Sengge.

Since then, Segyu Monastery’s fame spread far and wide, and it became the centre of Tantric practice and education. Jetsun Sherab Sengge and his disciples had successfully established the foundation for Vajrayana practices such as Guhyasamaja, Heruka, and Yamantaka in accordance with Lama Tsongkapa’s tradition.

Layout of the original Segyu Monastery

Present day Segyu Monastery in Tibet

Previous Segyu Monastery in Tibet that was completely destroyed in 1959

During the events of 1959, only 40 monks from the original Segyu monastery successfully fled Tibet to India. During this time, many of the Segyu monks faced great hardship and financial difficulties. Some of the monks were sent to do construction work while others performed religious rites for the local populace.

In 1979, His Holiness Kyabje Trijang Dorje Chang visited Kalimpong twice, during which he advised the monks that it was extremely important to ordain new monks and preserve the special tradition of Segyu monastery as it was, and still is, the source of the Tantric lineage in the Gelug tradition. With Trijang Rinpoche’s advice in mind, the Segyu monks determined to find a way to rebuild the destroyed Segyu Monastery despite the challenges they would face.

In 1986, some sponsors came forward to offer a small piece of land near the famous Boudha Stupa in Nepal, on which a simple prayer hall and shelter was constructed. The new Segyu monastery was thus established in Kathmandu, where the Segyu monastic community continues the practice that was entrusted to them by Lama Tsongkapa to this day.

The construction of Segyu Monastery in Kathmandu, Nepal in 1988

H.E. Jampa Tsundu oversaw the construction of the Gompa

At present, Segyu Monastery in Nepal has not changed since it was built in 1986. Although it is one of the most important Tantric monasteries in the Gelug tradition, Segyu monastery faces tremendous financial difficulties, which are obstacles to the monastery’s growth and expansion. The monastery’s main prayer hall can only seat a maximum of 50 monks at any given time, and the constant lack of funding means insufficient housing for the monks.

It is obvious that the ban on Dorje Shugden is the major contributing factor to the monastery’s hardship. Ever since the ban was enforced in 1997, the Segyu monks in Kathmandu decided to break off from the rest of the Gelugpa community, even separating themselves from Segyu Monastery’s branch in Kalimpong, which abides by H.H. the 14th Dalai Lama’s dictates. Segyu monastery in Nepal thus became an independent monastery despite knowing the many challenges they would face both politically and socially.

In spite of this separation, the Segyu monks continue to uphold the promise that the monastery’s founder, Jetsun Sherab Sengge made to Lama Tsongkapa so many centuries ago. Their guru devotion and integrity in continuing the lineage that was once practiced in Segyu Monastery Tibet has lost them the support of the Dalai Lama and Central Tibetan Administration. The violence instigated by the ban on Dorje Shugden has also stuck terror in many of their lay supporters, causing them to stop their sponsorship in fear of being associated with Dorje Shugden practitioners. It is not difficult to conclude that Segyu monastery in Nepal is falling apart due to the discrimination caused by the Dorje Shugden ban, while Segyu monastery in Kalimpong continues to prosper.

Segyu Monastery’s grand prayer hall in Kalimpong, India. This branch of Segyu Monastery is under the patronage of H.H. the 14th Dalai Lama, having broken with tradition for political expedience.

Segyu Monastery’s small main prayer hall in Kathmandu, Nepal. This branch of Segyu Monastery upholds the tradition of Jetsun Sherab Sengge

Segyu Monastery’s prayer hall in Kathmandu is too small for their ceremonies

Oftentimes, visitors and even sangha are forced to sit outside the prayer hall due to a severe lack of space

The poor condition of Segyu monastery’s prayer hall

Up till today, Segyu Monastery continues their practices, upholds the three principal pratimoksha precepts, and keeps their unique lineage alive and authentic. The traditional rituals of Segyu Monastery are still performed during the summer retreats in the same manner as the original Segyu Monastery in Tibet. Every year during the rains retreat, the monks of Segyu Monastery also perform a variety of higher tantric retreats such as Yamantaka and Guhyasamaja, and a special Dorje Shugden Kangsol offering puja.

Segyu Monastery’s yearly rains retreat includes a special Dorje Shugden Kangsol on August 27th

Tormas in Segyu monastery with Dorje Shugden’s image

Offering Balingta (Torma) to the great protector Dorje Shugden

Outwardly, Segyu Monastery today no longer has the grandeur it once had in Tibet, but the monks’ determination has ensured the continuity and growth of Lama Tsongkapa’s pure lineage and tantric teachings for future generations. It is for this very reason that Segyu Monastery is well known as a stronghold for Dorje Shugden practitioners and many acclaimed Dorje Shugden masters have visited Segyu Monastery in Nepal such as Kyabje Daknak Dorje Chang.

Dorje Shugden thangka in Segyu Monastery

Today, Segyu Monastery continues to be independent of the monastery in Kalimpong and propitiates our great Dharma Protector Dorje Shugden. The great Abbot of Segyu Monastery in Nepal, H.E. Jampa Tsundu is raising funds to build a new prayer hall for the monks, replacing their current prayer hall. Financial assistance to build this new prayer hall is urgently needed to create a more conducive environment for the monks to teach and learn Lama Tsongkapa’s secret whispered lineage, ensuring the tradition that was once practiced in Tibet continues to live on in Segyu Monastery in Nepal.

Plans for Segyu Monastery’s new prayer hall in Nepal

We at dorjeshugden.com rejoice at the determination and integrity of the monks in Segyu monastery for their continuous effort in transmitting the pure lineage of Lama Tsongkapa’s teachings. May their new prayer hall be funded quickly for the continuation of the BuddhaDharma.

To contribute and support the monks of Segyu Monastery, Nepal, please contact the following persons:

Sonam Tsering Kansakar (Secretary)
Mobile no.: +977 9801021941
Email: sonam@rantacarpets.com

Palden Gurung (Vice Secretary)
Mobile no.: +977 9808062366
Email: sedgyued@gmail.com

Imagine walking down the street and BAM! You see a huge mural of Dorje Shugden painted in the most contemporary way, where each stroke is a study of NEVER2501’s artistic precision.

At 32, Italian artist 2501 or never2501 has been painting scenes that leave not only his mark on canvas, paper or street walls, but also the imprints of enlightened beings. The one we’d like to bring particular attention to is in celebration of our beloved protector, Dorje Shugden!

Rapidly making a name for himself as one of the most exciting and recognizable artists in today’s contemporary street art scene, never2501 has painted street walls in Rome, Brazil, Miami, Paris, New York, Chicago and Brooklyn, just to name a few. But what we at dorjeshugden.com find most exciting is that this Italian artist is very spiritual, having been one of His Eminence Gangchen Rinpoche’s students for over 15 years! Gangchen Rinpoche has encouraged and given his blessings to never2501 to inspire others through his talents, simultaneously planting the seeds of Dorje Shugden and Dharma in the millions that see his walls of art daily.

Below is a short interview with never2501 in celebration of his creative and artistic expressions of Dorje Shugden!

Q: You are based in Italy?

A: Yes

Q: When did you start painting?

A: I started painting when I was 15 years old. I started with pure graffiti letters on trains.

Q: Who inspired you to paint?

A: I was inspired directly from city environments and from an old VHS that I saw back in the day. A VHS about TDK, a famous old school posse in Italy.

Q: You paint on paper, canvas and street walls. Any other materials?

A: I paint on everything… I don’t like limits.

Q: How did you develop the line style of painting which is now your trademark? Am I right to say this?

A: Yes, the line style is my trade mark and it evolved after a long period of working on patterns in general.

Q: Do you have a special name for this contemporary art form?

A: I call it new muralism.

Q. Are you a full time artist or do you have a day job and do this as freelancing?

A: I’ve been a full time artist since 2007.

Q: What or who inspired you to paint the Dorje Shugden mural?

A: I was inspired directly by Dorje Shugden.

Q: Where and when was the Dorje Shugden mural painted and how long did it take you to paint it?

A: The Dorje Shugden painting was done in Richmond, Virginia, USA and I was invited to paint several walls for a festival called G40.

Q: Any particular reason why you decided to paint Dorje Shugden?

A: It has been a long time that I wanted to paint Dorje Shugden, so I just decided to do it.

Q: Are you a Buddhist?

A: Yes I am.

Q: Who is your teacher if you don’t mind me asking?

A: My teacher is Lama Gangchen .

Q: And how long have you been his student?

A: I have known him since I was 10 years old more or less, and I became his disciple when I was 16. So right now it has been more than 15 years.

Q: What does your Guru say about your work?

A: He likes it! I asked Him to kind of authorise and give me the approval before I started painting Buddhist divinities, and He likes the idea so I started to do it!

Q: Do you know about the Dorje Shugden controversy and ban?

A: Yes I know!

Q: And what do you think about it?

A: I think it is a kind of political problem inside the Tibetan Buddhist community. I’m not sure if it is something that really involves western people. However, I totally trust Lama Gangchen and He practices Dorje Shugden so maybe one day I will practice it. I don’t practice too much, to tell you the truth. I was born in the middle of Buddhism and for me it is a big part of my culture. It was natural for me to become Buddhist. I also think that any type of church is kind of strange so for me the most important thing is your guru, the person that is transmitting you the knowledge.

Q: What is your goal/purpose/dream?

A: Have a happy life and grow as a person. Be free from samsara.

Q: Do you have your own art gallery/studio? Website?

A: I have my studio in Milano and this is my site: www.2501.org.uk

Q: Where do you see yourself 10 years from now? What do you wish to achieve?

A: I don t think of me in 10 years… I think or try to think about myself day by day. The present!

Outlining Dorje Shugden on a huge wall in Virginia, USA

The many who see this image receive the blessings of Dorje Shugden.
May Dorje Shugden plant seeds of enlightenment in their minds

Dorje Shugden on canvas along with other Buddhist divinities

Kache Marpo, Setrap and Vajrapani

Another creative painting of Dorje Shugden on paper with a tie-dye effect

Dorje Shugden on paper

Vajrapani in watercolor

Looks like Vajravarahi rising above samsara

Precision strokes form a key component of never2501’s trademark style. Each stroke is an integral part of a larger pattern in his murals

Other wonderful walls and artwork by never2501

Other works of never2501 all over the world

Joyous Signs accompanies the birth of Panchen Lama’s “Dorje Shugden’s *Kangsol”

The 10th Panchen Lama Lobsang Trinley Chokyi Gyaltsen Rinpoche an accomplished master of Sutra and Tantra has written volumes of commentaries and sadhanas which are still widely used in Tibet today. One such powerful composition is the ritual of propitiating the great protector Dorje Shugden.

In the preface of this sadhana, it says that the Panchen Rinpoche have just commissioned a new painting of the five lineages of Dorje Shugden. Acharya Lobsang Jangchub and the Panchen Rinpoche both agreed that there is a need to have a shorter version of prayer for exhortation of activities from the protector.

Upon the request of Acharya Lobsang Jangchub, Panchen Rinpoche immediately wrote this prayer of the abbreviated form of Dorje Shugden’s Kangsol and named it “Manjunatha’s (Tsongkapa) Lineage protector Dorje Shugden and five forms wrathful propitiations and confessional prayers and fulfilment of activities rites” or “Melodious sound of Accomplishment of the Four Activities” for short.

Upon the completion of this prayer, he personally saw signs and had strong feelings that Dorje Shugden have been working hard to protect the Buddha Dharma in general and especially the lineage of Jamphel Nyingpo (Lama Tsongkhapa). He saw signs especially that the time has come for Dorje Shugden to show his miraculous powers.

True to his identity as a direct incarnation of Khedrup Je who studied under the great Lama Tsongkhapa himself, the Panchen Rinpoche also showed his mastery of composition and poetry in the Sadhana. An example of such poetry is in the praise of Dorje Shugden where the Panchen Rinpoche wrote the praise with the first letter of each verse with a Tibetan vowel. Such composition are only seen in praises to senior protectors such as Palden Lhamo and Kalarupa.

The Panchen Rinpoche also mentioned that he was filled with happiness and bliss throughout the duration of writing this sadhana. The Panchen Rinpoche signed off at the end of the composition with both his official name and also his ordination name, Tenzin Trinley Jigme Choje Wangchuk which endorses the validity of this piece of work. This sadhana was written in his own palace in Tashi Lhunpo in the Hall of Clear light and bliss.

We wish to share this important and exciting detail of this composition with everyone so that all who see this can benefit and may the auspiciousness of Dorje Shugden be with everyone!

Admin

Important links:

Panchen Lama and his Dorje Shugden’s Kangsol: http://www.dorjeshugden.com/introduction/history/10th-panchen-lama-writes-prayer-to-dorje-shugden/

Panchen Lama’s Complete Collected Writings: http://www.dorjeshugden.com/all-articles/dharma-readings/complete-collected-writings-of-his-holiness-the-10th-panchen-rinpoche-lobsang-trinley-lhundup-gyaltsen-1938-1989/

* Propitiation, invocation, confessions, praise, offerings, mantra, rites to Dorje Shugden

The practice of reciting mantras as a formal way of practice originates from ancient India. The Sanskrit word ‘mantra’ literally means mind protection, after ‘manas’ for mind and ‘tram’, which means to protect. Thus, mantras are a sacred verbalized formula recited to enact protection and transformation of the mind.

The use of mantras came from India’s Brahmanic tradition but was adopted by Lord Buddha and incorporated into the Buddhist tradition. As mentioned in the Sutras, mantras form one of the main pillars of practice within the Buddhist Tantras. In fact, the Vajrayana tradition was originally named the Mantrayana tradition or the Mantra vehicle.

The syllable OM in Tibetan Script

Buddhists believe that a fully awakened Buddha is able to emanate in various forms to benefit sentient beings. A Buddha may take on the form of a lama, a student or even emanate in the form of sound. This is the basis for the existence of mantras, and how they are used to invoke the blessings of various yidams and Dharma Protectors. Apart from mantras that are used to invoke the Buddhas, there are also mantras that are used to invoke and express the nature of reality, as taught by the Buddha and other sacred beings. An example of this is the Heart Sutra Mantra, which was spoken by the Buddha and recorded in the Heart Sutra (Prajnaparamita Hridaya Sutra).

Mantras are typically short phrases that incorporate sacred syllables whose meaning cannot be translated literally. Some of the most common syllables that make up a mantra are ‘Om’, usually recited at the beginning of the mantra, and ‘Hum’, ‘Phet’ and ‘Soha’, which are recited at the end of some mantras.

There are also seed-syllable mantras that are not usually recited but are meditated upon when we generate the visualization of the deity. In such visualizations, the syllables OM, AH and HUM are very important because they symbolize the body, speech and mind of the deity. When engaging in the actual practice, the mantras and syllables can be visualized either in alphabets or in Tibetan script.

The Mantra of Dorje Shugden

Mantras form an integral part of the daily prayers to Dorje Shugden, and the actual mantra recitation is accompanied by a simple meditation.

The mantra recitation begins with the prayer below:

From the heart syllable of myself visualized as the yidam, light rays emanate. They strike the HUM syllables and surrounding mantra garlands which, matching each deity in color, stand upon the sun seats at the hearts of Dharmapala Gyalchen Shugden’s five fierce families, exhorting them without choice to perform whatever desired peaceful increasing, powerful, or wrathful activity, without obstruction.

Mantra: OM BENZA WIKI WITRANA SOHA

Visualization for tantric initiates

We start by visualizing that we have transformed into any one of the yidams of the 4 classes of Tantra. This is why the yidam’s sadhana is usually performed prior to the prayers of Dorje Shugden. However, in order to visualize oneself as the Yidam, the practitioner must have already received the appropriate initiation.

Visualization for non-initiates

Non-initiates should visualize Lama Tsongkapa resting on top of their head. In this instance, the practitioner should perform Lama Tsongkapa’s Gaden Lhagyama or Guru Yoga prior to the prayers of Dorje Shugden.

We then visualize Duldzin Dorje Shugden in front of us an arms length away, similar to visualizing Buddha or Tsongkapa during other meditations. Surrounding him are his emanations in the peaceful, increase, control and wrathful forms. We should visualize and belief strongly that Dorje Shugden is one with our lama. This is very important and one should have great faith in this.

Next, we visualize lights going out from Dorje Shugden, materializing various offerings to all the Buddhas in the ten directions. After that, lights flow back from all the Buddhas into the syllable HUM that rests in the heart of Dorje Shugden, the central deity. Surrounding the syllable HUM is Dorje Shugden’s main mantra, Om Benza Wiki Bitana Soha that moves clockwise around the syllable. The syllable HUM is Dorje Shugden’s seed syllable and it represents his awakened mind.

The five families of Dorje Shugden, visualized during the recitation of the mantra

Some of the light branches off and strikes the HUM syllables at the heart of Dorje Shugden’s other emanations. This includes Shize (Vairocana Shugden) who rides upon a gentle elephant and has a white mantra garland moving in a clockwise motion around the syllable HUM at his heart, Gyenze (Ratna Shugden) who rides a divine palomino horse and has a yellow mantra garland moving in a clockwise motion around the syllable HUM at his heart, Wangze (Pema Shugden) who rides a turquoise dragon and has a red mantra garland moving in a clockwise motion around the syllable HUM at his heart, and Trakze (Karma Shugden) who rides a powerful Garuda and has a dark red mantra garland moving in a clockwise motion around the syllable HUM at his heart.

More about the detailed iconography of Dorje Shugden’s emanations here: http://www.dorjeshugden.com/introduction/mandala/dorje-shugdens-five-families/

From the heart of the five emanations of Dorje Shugden, the corresponding colored light flows forth and enters the crown of your head, filling your body with bright golden wisdom light and blessing you. This is a request for Dorje Shugden to perform pacifying, increasing, controlling and wrathful activities. During this time, you can also visualize your body being healed, and your mind gaining the power to easily understand the Dharma and gaining attainments. You should also visualize your prayers and requests being fulfilled by Dorje Shugden.

The visualization described above is a general visualization that is safe for all practitioners to use.

What Does Dorje Shugden’s Mantra Mean?

Ven. Geshe Kelsang Gyatso gave this explanation about the meaning of Dorje Shugden’s mantra.

1. The first syllable OM refers to physical aspect of Dorje Shugden. Therefore, the recitation of this syllable is likened to calling upon Dorje Shugden.
2. The second syllable of BENZA (or Vajra) represents Dorje Shugden’s true adamantine nature, which is the union of bliss and emptiness of Je Tsongkapa and of all the other Buddhas.
3. The subsequent five Sanskrit syllables WIKI WITRANA symbolize the five attainments of pacification, increase, control, wrathful methods and supremacy.
4. Finally, the last syllable SOHA is a request to bestow requests on the practitioner.

Therefore, the mantra is actually a request to Dorje Shugden – “O Dorje Shugden, please bestow the pacifying, increasing, controlling, wrathful, and supreme attainments.”

How to recite Dorje Shugden’s mantra

Dorje Shugden’s mantra can be recited as a standalone practice or ideally, as part of the daily prayer to Dorje Shugden, and can be recited in counts of 3, 7, 21, 108 or more.

The recitation of mantras is usually done with a set of prayer beads (mala in Sanskrit). The mala comprises of 108 beads (representing the 108 volumes of the complete collection of Lord Buddha’s teachings) with 3 additional counter beads to facilitate the mantra count. The mala is generally held in the right hand; however those who are practicing or intend to receive the practice of Heruka Chakrasamvara or Vajrayogini should hold the mala in the left hand.

The mala is usually placed over the index finger and with each recitation of the mantra, a single mala bead is pulled towards the direction of the practitioner with the thumb of the hand holding the mala. The finger on which the mala is placed reflects the activity of the deity that the practitioner wishes to invoke upon. The index finger is for peaceful activity, middle finger for increasing, ring finger for controlling and the last finger is for invoking wrathful activity.

Ideally, mantras should be recited in front of one’s shrine while sitting in the meditational posture. The shrine should have the basic offerings laid out or at least with some lit incense to welcome Dorje Shugden. The mantras can also be recited while sitting on a chair or in any comfortable position, with as few distractions as possible. After completing one’s daily prayers and mantras, one can also recite additional mantras while watching TV, while taking a walk or even while exercising. The recitation of additional mantras will create more merit and affinity with Dorje Shugden.

Variations of Dorje Shugden’s Mantra

Dorje Shugden’s mantra in Tibetan script

Dorje Shugden’s main mantra has two authentic variations. The first variation is OM BENZA WIKI WITRANA SOHA, which descends from Kyabje Trijang Rinpoche’s lineage, while the other is OM BENZA WIKI BITANA SOHA, which descends from Kyabje Zong Rinpoche’s lineage. Both variations are valid pronunciations of the mantra and one should recite according to the lineage of one’s preceptor from whom one received the oral transmission of the mantra.

There are many other mantras for each of Dorje Shugden’s emanations and the deities of his mandala, each with a specific purpose, e.g.: for healing, increase, control, peace, protection and more. View the full list here: http://www.dorjeshugden.com/prayers/mantras/mantras/

Whichever mantra we choose to recite, mantra recitation is the ultimate heart practice that purifies one’s negative karma and creates powerful affinity with Dorje Shugden.

During the recent Jangchub Lamrim teachings at Sera Monastery (December 25, 2013 to January 3, 2014) in Bylakuppe, the Dalai Lama spoke again on the issue of his banning the practice of Dorje Shugden that he initiated in 1996. It has been over 17 years since the Dalai Lama first shocked the Tibetan Buddhist world by declaring, quite out of the blue, that the ancient deity Dorje Shugden who for over three centuries has been worshipped by a large proportion of the Tibetan population as the wrathful emanation of the Buddha of Wisdom, was henceforth a demon and not to be worshipped anymore.

Transcript of the Dalai Lama’s speech

(Source: http://tibet.net/2013/12/29/his-holiness-presides-over-geshe-lharampa-degree-award-ceremony-launches-book-on-dholgyal/)

Bylakuppe, Karnataka, India, 28 December 2013: This morning His Holiness the Dalai Lama walked briskly from his car to the teaching venue in the Sera Jey courtyard. He smiled and waved to well-wishers in the crowd, but did not stop. Once the recitation of the Heart Sutra was complete, successful Lharampa Geshe candidates received their certificates and posed in groups for photographs with His Holiness. Before the teaching began, Chairman of the Geluk International Foundation, Lama Chosphel Zotpa addressed the assembly.

Acknowledging His Holiness, Ganden Tri Rinpoche and other honoured guests he announced that his request for a special ceremony had been accepted.

The Dalai Lama holding a copy of “Opening the Eye of Discernment

“With regard to the practice of Dolgyal, which has caused no end of trouble in the monasteries in India, it has been discouraged and the Ganden Tri Rinpoche and others have made it clear that we should put a stop to it. Consequently, we have compiled a book containing all the relevant documents. With due respect I would like to ask His Holiness to launch the book, which is being published by the Geluk International Foundation under the auspices of the Department of Religion & Culture of the Central Tibetan Administration. Ganden Tri Rinpoche is the head of the Geluk International Foundation, which consists of the 11 major Geluk monasteries. It has been set up to look after education in those monasteries and to improve it where we can. For example, at our instance, the Geluk exams will include science from 2014.“This book is called ‘Opening the Eye of Discernment: a Golden Key’ and I invite the Shartse Abbot, Jangchup Choeden, to introduce it.’

Ven Jangchup Choeden stepped forward and explained that the book had been compiled by three bodies among which the Geluk International Foundation (GIF) had played the leading role. It is not a document that has been compiled under His Holiness’s or anyone else’s order, but as a result of decisions made by GIF. As a result of many years of investigation, His Holiness the Dalai Lama has made it clear that the practice of Dolgyal should be stopped. As a result, there are some who say that His Holiness is snatching away their religious freedom. This, Jangchup Choeden said, is untrue. While Buddhism flourished among Tibetans, Dolgyal followers say Dolgyal is an authentic Geluk protector. Others say Guru Padmasambhava bound him by oath and that Tulku Dakpa Gyaltsen was asked to arise as a Geluk protector. These are all false tales. As interest in Buddhism extends around the world, more and more people want to know the truth.

“I’d like to explain how it was compiled,” Ven Jangchup Choeden said. “We investigated all the relevant documents, starting with the 5th Dalai Lama’s statement that Tulku Dakpa Gyaltsen was recognised through the manipulations of his mother Lag Agyal and later arose in the form of a wrathful spirit. We concluded that Dolgyal has not only not been helpful to the Gelugpa tradition, but has actually been harmful to it. This is why it’s important to make clear what the Gelugpa position should be about this in the future. Finally, our teacher and guide His Holiness the Dalai Lama has been giving vast and profound advice about the practice of Dolgyal. We pray that he may live for aeons and aeons for the benefit of sentient beings.”

Chosphel Zotpa asked the Sera Jey abbot to present the book to His Holiness for him to launch it, which he did, unwrapping and presenting it to the assembly and adding his comments:

“I saw a copy of this book in Delhi and glanced over the contents. It seems to have been done thoroughly. It has been claimed that Dolgyal is a protector of Jamgon Lama Tsongkhapa’s tradition and at one time I propitiated it on this basis. When I was at Dromo, the medium of Dolgyal and Dulzin was there while the mediums of Nechung and Gadong were absent. As a follower of Phabongka Rinpoche’s tradition and a student of Trijang Rinpoche, I made a connection with Dolgyal.

“However, after coming into exile, Gyen Pema Gyaltsen and others, including my spiritual abbot, Ling Rinpoche, evinced great reluctance about the practice, which made me pause and look more closely into it. I did a series of tests and examinations culminating in my doing a divination to decide whether I should stop the practice or not. I looked back on Dolgyal’s history, to the works of the 5th Dalai Lama, who was the most influential person to know him. In his biography he wrote starkly about Dolgyal, saying that due to the devious manipulation of Lag Agyal Gekhasa the wrong candidate was recognised as Tulku Dakpa Gyaltsen. He stated clearly that ‘because of distorted prayers he became a perfidious spirit (dam sri) and brought serious harm to sentient beings.’ He also mentioned that when the spirit went to Tashi Lhunpo, he was stopped by the guardians at the gate so he went on to Sakya where, when challenged, he identified himself as a ‘perfidious spirit’.

“In the early part of his life Phabongka Rinpoche was an eclectic non-sectarian. The 13th Dalai Lama admired him. He did a retreat on Tamdin Yang Sang (Hayagriva, a wrathful aspect of Chenresig and a protector of Sera Jey Monastery) when Trijang Rinpoche was a small boy. Rinpoche told me that he remembers the attendants making pills in connection with it. Later, when he openly propitiated Dolgyal, this changed. There are claims that his teacher Tagphu Dorje Chang composed the life entrustment ritual, but there don’t seem to be records of this. Tagphu Dorje Chang was a Gelugpa who also did Nyingma practices. He’s said to have written down a vision he had of the Ka-gye. Trijang Rinpoche had a copy of it. Later, as Phabongka Rinpoche became more sectarian, he stated that Tamdin Yang Sang should not be included in the merit field. By his propitiation of Dolgyal and his propagation of the practice Phabongka Rinpoche upset the 13th Dalai Lama.

“There is a report that one of Phabongka Rinpoche’s disciples, an attendant of Nguru Ta lama, dreamed of Dolgyal in trance. The spirit announced in a high-pitched celebratory tone: “It will be on the 30th after the 9th is finished.” This may be taken to have been a celebratory prediction of the 13th Dalai Lama’s passing away. Was this something to celebrate? Compare it to a dream someone had when Je Sherab Sengey passed away in which Palden Lhamo cried, ‘My brother has passed away.’

“The 13th Dalai Lama had a broad vision for Tibet, but many of those who worked for him didn’t fulfil it. He didn’t give extensive teachings, but he was strict about how monks studied in the monasteries. After the 13th Dalai Lama passed away, Phabongka Rinpoche escalated the practice of Dolgyal. I too became involved in the practice out of ignorance. After I began to speak about stopping the practice Gyen Ugyen Tsetan said to me that between the lama and the protector, in terms of tantra, going against the lama’s word is more serious.

“Many people followed my advice; the abbots told me many people had stopped the practice. And yet there are those who would deceive others by saying that I am still propitiating Dolgyal, showing pictures of me with an image of Dolgyal in the background. In Tibet there are even stories that Tulku Dakpa Gyaltsen is an emanation of Je Rinpoche arisen as a haughty wrathful spirit. When he died, Je Rinpoche merged the mother and child clear light and attained the illusory body. Would such a being arise as a haughty wrathful spirit? The suggestion is just defamatory.”

His Holiness commended people not to dismiss this book which contains facts and true accounts of what happened. He said:

“If you want to dispute what it says, that’s up to you. If, after studying the book, you want to oppose the Dalai Lama, that’s also up to you. To make a mistake out of ignorance is understandable, but to act knowingly is another matter. There are those in the USA and Europe who publicly demonstrate against me over this. People call me an enemy of Buddhism and Je Rinpoche’s tradition. In this connection I quote Khache Phalu: ‘I have given my heart’s advice to you, you can pay heed to me or not as you wish.’ In the USA and here in India I am provided with security protection because of the perceived threat related to this issue.

“The Dolgyal people are quite rough. They killed the Director of the Institute of Buddhist Dialectics by stabbing him and cutting his throat along with two other young scholars. They have threatened people in Mundgod and elsewhere. Because of this we need to be careful.

“Gyen Pema Gyaltsen was strongly opposed to the propitiation of Dolgyal; Trijang Rinpoche and Zong Rinpoche strongly supported it. Ling Rinpoche and others remained quiet about it, but Pema Gyaltsen told me he was very unhappy about it. I stirred up this turbulence where there was calm. Palden Lhamo has a role in this and I’m acting on her behalf. It’s necessary to be clear about what should be known, but once you know you can do what you wish.”

Resuming his reading of the 5th Dalai Lama’s ‘Sacred Words of Manjushri,’ His Holiness remarked that meeting Dharma in this human life happens only once, not over and over again. He remarked that this text contains the entire meaning of the Great Stages of the Path. He also reiterated that all Tibetan Buddhist traditions follow the Nalanda tradition of study and practice and that is something to be proud of. He also read from ‘The Swift Path,’ the Stages of the Path text by Panchen Lobsang Yeshe and from ‘The Southern Lineage,’ the Stages of the Path text by Je Gendun Jamyang, which follows the instructions of ‘The Sacred Words of Manjushri’. Transmission of both of these latter texts His Holiness received from Trijang Rinpoche.

He repeated the story of Dromtonpa’s passing away. Dromtonpa had laid his head in Potowa’s lap, when a tear fell on his cheek and he asked what the matter was. Potowa answered, “Who will I rely on when you’re gone?” and Dromtonpa told him to rely on scripture. His Holiness commended this as very appropriate advice. He concluded the day’s session saying:

“The question is whether we have put our precious human life to any meaningful purpose or not.”

It was the first time in modern history that a religion has been banned and the perpetrator awarded a Nobel Peace Prize. And in the years since the illegal ban was enforced, there have been tremendous upheavals within the Tibetan and Gelug community. Even as the Tibetan people were struggling to establish a life in exile, they now had to contend with either abandoning their faith which for many was all they had, or run afoul of a man who was definitely not to be crossed. Many lives were destroyed which is understandable especially when one takes into account that for most Tibetans, religion is the foundation of their life’s purpose. This is especially true of monks and to ban their Buddha is to remove, with a fell swoop, their purpose for living. For years, the ban ravaged the fabric of Tibetan Buddhism that was very much defined by the devotion of a student for his teacher. And so, when the Dalai Lama proclaimed last year that he would thereafter no longer speak in public and condemn Dorje Shugden and its practitioners, many Tibetans thought that perhaps it was time to allow themselves to hope again.

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It is understandably extremely disappointing that the Dalai Lama should so blatantly go back on the promise he made in December last year and resume his assault on the worshippers of Dorje Shugden, setting an unfortunate example that it is acceptable for a monk not only to create disharmony within the community but also to not keep to his word given to others. To add insult to an already serious injury inflicted on the average Tibetan, the substance of what the Dalai Lama said in his most recent diatribe was recognized to be patently untrue. And for the Dalai Lama to commit such an atrocity against the Dharma during the occasion of the teachings of the Jangchup Lamrim, turning a monastery into the site of another witch-hunt, was just obscene.

New Propaganda, Same Attitude

Before the Dalai Lama began to speak once again about Dorje Shugden, he was requested to launch a new book that the Gelug establishment under the Dalai Lama’s control had commissioned. Not surprisingly, it was a book written against the Enlightened Protector the Dalai Lama had illegally banned – yet another in the barrage of government-led propaganda against Dorje Shugden over the years which, in their efforts to twist facts to the sway the peoples’ minds, grossly disfigures the Dharma and historical truths. The Ganden Shartse Abbot, who recently earned himself great infamy and further dishonor by virtue of his failed and disingenuous attempts to lure H.H. Trijang Choktrul Rinpoche back to India (for reasons one can only suspect to be malevolent given the recent attacks on Trijang Ladrang in India during which an 84 years old monk was inflicted with serious injuries), introduced the book ironically titled “Opening The Eye Of Discernment”.

Interestingly, after the teachings, many of the new books by the Tibetan government were discarded by those in attendance

That the Shartse Abbot should introduce a book written against Dorje Shugden is sinister given the fact that he had only recently returned from a visit to the most prominent Dorje Shugden lama of this time, H.H. Trijang Choktrul Rinpoche, under false pretenses of wishing to mend the relationship between Trijang Rinpoche and the Dalai Lama which was wrecked by the ban itself. As the Shartse Khenpo was urging Trijang Rinpoche to reconcile his differences with the Dalai Lama, he was also secretly readying this new book condemning one of Trijang Rinpoche’s heart practices. This is a quality that all who have dealings directly or indirectly with the Shartse Abbot should note.

Protector of the Gelug Tradition

In his address to all present, the Shartse Abbot said that many, including the Dalai Lama, who have researched and studied Dorje Shugden, arrived at the conclusion that Dorje Shugden was not helpful to the Gelug tradition but was in fact harmful to it. And yet, anyone can see clearly that the biggest threat to the Gelugpa tradition since it was founded by Je Tsongkapa has been this very unholy ban that has divided and weakened the Gelugpas, creating far more damage than any “demon” could exact.

Dorje Shugden’s presence in the Gelug sect since the time of the Fifth Dalai Lama has been nothing but an asset, as proven by the crucial assistance the Protector gave the 13th Dalai Lama in the 1930’s which resulted in the successful staving off of impending attacks from foreign forces. Dorje Shugden did so by taking trance, without being requested, to advice the Dalai Lama to urgently restore the Potala Palace and Je Tsongkapa’s Mausoleum as a means of creating collective merits for the Tibetan people not to be conquered then.

Dorje Shugden again demonstrated his loyalty and affection for the Tibetan people by helping the 14th Dalai Lama avoid capture by Chinese forces in 1959. In escaping to India – an escape that succeeded solely due to Dorje Shugden’s protection and assistance – the Dalai Lama carried with him the hopes of all Tibetans and the survival of all Tibetan Buddhist sects including the Gelugs. And even before Dorje Shugden arose as the wrathful Dharma Protector he now is, he had already begun benefitting the Gelugpas and all sentient beings via the virtuous acts of his previous incarnations such as Panchen Sonam Drakpa and Duldzin Drakpa Gyeltsen. To now say that Dorje Shugden is harmful to the Gelugs and to the Dharma as is being suggested by the Shartse Abbot is just an outright lie.

For over 600 years, the holy Gelug lineage grew and produced great masters and scholars, and at no point in the history of the Gelugpas did Dorje Shugden endanger the lineage in any way. On the contrary, it thrived under the Protection of the deity and it was only after the Protector practice was banned that the lineage founded by Lama Tsongkapa was plunged into such virulence.

Religious Freedom? What’s That?

The Shartse Abbot’s statements should be an embarrassment even to himself. On one hand, he claimed that no individual’s religious freedom has been infringed upon by the Gelug leadership. But on the other hand, he finished his speech by saying that the new book’s stance on Dorje Shugden is one which all Gelugpas are obliged to execute, inferring that not to follow would mean not having loyalty towards the Dalai Lama. This has been the ploy of the anti-Shugden camp from the beginning – to force all Shugden loyalists to choose whether to be on the right side or the wrong side of the Dalai Lama, the latter carrying costly repercussions.

For many who outwardly supported the ban, it was never about examining facts and arriving at conclusions based on logic and reason. It was about staying out of trouble, knowing full well that the Dalai Lama’s enforcer, the Central Tibetan Administration (CTA) fully endorsed the discriminatory treatment of Dorje Shugden practitioners, who are shunned by the rest of Tibetan society, barred from entering Tibetan-owned stores and not given education, public services, nor even common courtesy up till today. What religious freedom is the Shartse Abbot referring to?

Judging a Book by its Cover?

If the Shartse Abbot’s speech was starved of any truth and filled instead with wild and dangerous charges, it was merely the warm-up act for the Dalai Lama’s speech, whose opening sentence alone is cause for grave concern. The Dalai Lama said that when he was presented with the book, he didn’t read it in detail but instead flipped through the table of contents. And yet, that was quite sufficient for the Dalai Lama to proclaim repeatedly throughout his 27-minute speech that the book was well researched, accurate and well done. In other words, the Dalai Lama was quite happy to endorse all the lies and serious misinformation contained in the book WITHOUT EVEN READING IT, while being fully aware of the consequences it would have on a large section of Tibetan society who still practice Dorje Shugden out of devotion to their teachers. These are not the actions of a spiritual leader cum Nobel laureate who is touted for his all-embracing compassion and love; instead they are the actions of an unreasonable and irresponsible dictator who allows bias to cloud his judgment, as long as the end result serves his purpose.

Another view of the discarded books. There have been reports coming in of the books being found strewn all over the monastery, even ending up in the garbage sometimes

The question that has to be asked is, of all the deities, gods and spirits in the very large pantheon of beings in Tibetan Buddhism, why has such prominence been given or aimed at only one, i.e. Dorje Shugden and not any other? Why has the Gelug establishment and the Dalai Lama invested so much effort and expense to demonize a deity via literature, media and propaganda when it is so much easier and efficacious to exorcise and subdue him with an entire arsenal of pujas and rituals designed specifically for such purposes? Padmasambhava subdued, tamed and conquered all the gods, spirits and demons in Tibet before Buddhism could be propagated there. Why doesn’t the Dalai Lama follow suit if indeed Dorje Shugden is such a danger?

The truth is, when it comes to the Dorje Shugden issue, the Dalai Lama’s actions and speech have never been guided by fact, truth or reason, and instead seem to be fuelled by an unhealthy spite that causes him to abandon logic. And there are a number of instances during his recent speech where this is clearly evident:

1. Guru Devotion is for Others

The Dalai Lama said, “Between the lama and the protector, in terms of tantra, going against the lama’s words is more serious”. He is correct of course. And therefore it is insanely illogical that this is precisely what the Dalai Lama himself has done, going against his own lamas/Gurus and even declaring them to be wrong.

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In this interview, the Dalai Lama says clearly that his teachers who practised Dorje Shugden were wrong

In his speech, the Dalai Lama was openly hostile towards H.H. Kyabje Pabongka Rinpoche, accusing him to be sectarian and of making mistakes. This completely contradicts the Dalai Lama’s point about not going against the guru. Kyabje Pabongka Rinpoche was the guru to both the Dalai Lama’s tutors, H.H. Ling Rinpoche and H.H. Trijang Rinpoche. Thus, speaking against Pabongka Rinpoche is tantamount to going against his own gurus.

The Dorje Shugden ban itself is a testament to how much the Dalai Lama IS opposing his own teachers. Dorje Shugden was and still is the heart practice of H.H. Trijang Rinpoche, the Dalai Lama’s Junior Tutor, who composed many texts expounding this important practice. H.H. Ling Rinpoche, the Dalai Lama’s Senior Tutor, was another staunch practitioner who also composed prayers to Dorje Shugden. By instituting the ban on Dorje Shugden, the Dalai Lama is abandoning his Gurus’ teachings and advice and thus doing the opposite of the guru devotion he preaches.

But the Dalai Lama adds even more insult to injury – he would rather follow the advice of Gen. Pema Gyeltsen and Gen. Tongpun to abandon Dorje Shugden’s practice, a practice given to him by H.H. Trijang Rinpoche, than to follow his guru’s instructions. So how can the Dalai Lama lecture about Guru Devotion when he blatantly flouts it in public and coerces all monks to follow suit?

2. Painting a Foul Picture

Quite shockingly, the Dalai Lama also declared openly that all Dorje Shugden people are violent and dangerous, using certain unresolved murders to validate his point.

“The Dolgyal people are quite rough. They killed the Director of the Institute of Buddhist Dialectics by stabbing him and cutting his throat along with two other young scholars. They have threatened people in Mundgod and elsewhere.”

Making a sweeping statement that “Dolgyal people are quite rough” is biased and prejudiced. Regardless of whether the crime was committed by Dorje Shugden worshippers or not, how can one person’s behaviour represent the entire population and faith? If a Christian steals, does that mean all Christians are thieves?

Gen Chonze was attacked by five masked men bearing knives, who did not speak a single word during the attack on December 27, 2013

Gen Chonze sustained several bruises, cuts and a swollen eye during the attack

More recently, an 84-year-old monk in Trijang Ladrang (no doubt identified as the enemy of the Dalai Lama) was attacked by 5 armed and masked men, widely suspected to have been sent on their foul errand by the CTA. Does this mean that all members of the Central Tibetan Administration are violent criminals with a mob mentality?

Anywhere else, such a statement would have been more than adequate grounds for defamation but the consequences of this charge are substantially more serious than the good name and reputation of the Shugden people. This is persecution by mere accusation that would never be allowed in any country that respects the most basic of laws and the rights of its people. Essentially it is designed to provoke a simple-minded people into becoming a lynching mob and this is precisely what Dorje Shugden practitioners have had to suffer as a result of the Dalai Lama’s careless words.

3. Omniscience or Oblivion?

The ban that the Dalai Lama decreed, made his government enforce and manipulated the community to participate in, never did have any real scriptural foundation or logical basis. In his speech, anything that the Dalai Lama could not debate or explain logically to justify his ban on Dorje Shugden were simply dismissed as “mistakes”.

That the 14th Dalai Lama himself practiced Dorje Shugden in the past was a mistake. That H.H. Trijang Rinpche and H.H. Pabongka Rinpoche practiced too were mistakes. That H.H. Ling Rinpoche wrote prayers and praises to Dorje Shugden was a mistake, not to mention Dorje Shugden prayers written by the 14th Dalai Lama and countless other attained masters. That the Dalai Lama’s own role model for the ban, the Great Fifth Dalai Lama, ultimately recognized Dorje Shugden as an enlightened Protector was also a mistake. Even the recognition of Tulku Drakpa Gyaltsen as the incarnation of the irrefutably attained Panchen Sonam Drakpa was a mistake. In other words, any fact that challenged the Dalai Lama’s non-existent logic for the ban was dismissed as a “mistake” and every single one of these highly attained beings was mistaken.

For the Dalai Lama to be right, just about everyone and everything else was sacrificed as a mistake. Is it not significantly more probable that a mistake is being made by the 14th Dalai Lama now and the fact that all those other enlightened beings worshipped and continue to worship Dorje Shugden is proof of the current Dalai Lama’s mistake?

What kind of person forces everyone to be wrong, indeed even the Buddha and the indisputable law of karma, just so that he alone can be right…if not a tyrant?

4. Buddhism on the Altar of Sacrifice

In trying to validate his ban on Dorje Shugden, the Dalai Lama is even willing to casts doubt on the fundamental tenets of Tibetan Buddhism, including the tulku system and the attainments of its highest proponents. In his speech, the Dalai Lama reinforces a false claim made in the new book that Tulku Drakpa Gyaltsen was actually an evil spirit that rose to power through the devious actions of his mother and that he was not the true reincarnation of Sonam Gelek Pelzang. While this statement is clearly trying to invalidate the truth of Dorje Shugden’s enlightened nature by alluding that he was incarnated from an evil spirit, the real casualties of this lie are none other than the tulku system, the Fifth Dalai Lama and the Panchen Lama Lobsang Chokyi Gyaltsen.

In his completed works (sungbum), the 10th Panchen Lama wrote a praise of Dorje Shugden

The Fifth Dalai Lama, himself an enlightened master saw his teacher, the omniscient Panchen Lama Lobsang Chokyi Gyaltsen as the emanation of Amitabha. It was the same Panchen Lama who recognized the young Tulku Drakpa Gyaltsen as the unmistaken incarnation of Sonam Gelek Pelzang and the heir of the Zimkang Gongma (Upper Residence) that Panchen Sonam Drakpa established. To say that Tulku Drakpa Gyaltsen rose to power because of the machinations of his mother would be to say that the Panchen Lama, whose incarnation line traces directly to Lama Tsongkapa’s heart son Khedrub Je, was completely fooled by an evil spirit and in fact had no omniscience whatsoever. In fact, the opposite is correct and the illustrious line of Panchen Lamas have always propitiated Dorje Shugden as none other than an enlightened protector. The great 10th Panchen Rinpoche Lobsang Trinley Lhundrup Gyaltsen even wrote a complete set of works in praise of Dorje Shugden.

Thus, by the Dalai Lama insisting that Tulku Drakpa Gyeltsen was incorrectly recognized, he is in effect saying that Panchen Lobsang Chokyi Gyaltsen was a mere fool. What then, are the implications for those who studied from a “fool” including the Dalai Lama’s own predecessors? The Dalai Lama’s statement would also mean that the tulku system of recognition and training failed and was rendered completely impotent by a single devious woman. This is the bottom line if we are to accept the Dalai Lama’s words.

5. Hiding Inconvenient Truths

Furthermore it is highly suspect that the source of such claims, according to the Dalai Lama’s speech, was derived from the Fifth Dalai Lama’s Autobiography. If anything, the diaries kept by the Great Fifth confirmed that even he himself recognized Tulku Drakpa Gyaltsen as the true incarnation of Panchen Sonam Drakpa:

“…The reincarnation of the gZims-khang-gong-ma having been stricken with a sudden fever from the 25th day [of the fourth month], I was preparing to set out because I had been asked to come to perform an empowerment [rite] to ward off evil when the regent [sent a message] from Lhasa…”

That was the personal entry of the Fifth Dalai Lama himself as it appears in his Autobiography. In fact there are many references in the Fifth Dalai Lama’s Autobiography that reaffirm the fact that he acknowledged Tulku Drakpa Gyatsen’s recognition just as the Panchen Lobsang Chokyi Gyaltsen did. If the “research” done for this new book was genuine and accurate, these facts would have been easily revealed.

Similarly, the Dalai Lama spoke of a prayer that the Fifth Dalai Lama originally wrote to ward off the evil of Dorje Shugden. Remarkably, the tremendously beautiful prayer the Fifth Dalai Lama wrote when he later realized that Dorje Shugden was, in fact, an enlightened Protector and not a spirit, was conveniently ignored.

6. Political Expediency?

The Dalai Lama’s statement that both Shugden practitioners and Chinese protesters stood side by side against him in protest was extremely dangerous and incendiary. The message the Dalai Lama meant to plant in the minds of the people was that Shugden people are, like the Chinese oppressors who have robbed the Tibetans of their home, enemies of the state and should be dealt with that way.

In addition, the Dalai Lama stated clearly how he needed protection both in the US as well as India due to threats from Dorje Shugden worshippers. It was an extremely wicked way to work the Tibetan people’s anger at having lost their country towards Dorje Shugden practitioners and turn them into mobsters to enforce the Dalai Lama’s will. The politics of China and Tibet have nothing to do with Dorje Shugden and yet it was roped into play by the Dalai Lama as a devious strategy of duping the Tibetan people into becoming enforcers of the ban.

The simple reality is that Shugden worshippers also lost their country, just like all Tibetans, and suffered just like all Tibetans, if not more seeing as they are now twice exiled – once from their country by the oppression of a foreign power and again from their own community by the tyranny of the Dalai Lama and his cronies. If anyone within the CTA (formerly known as Tibetan Government-in-Exile headquartered in Dharamsala, India) opposes the Dalai Lama they will be terminated from their job. No dissensions are allowed.

It’s simple – no matter what mask of democracy you would like to label the Tibetan leadership in Dharamsala, it is a dictatorship. A government ruled by the Dalai Lama since the 50′s and no other candidates are allowed. For the last 53 years, the Dalai Lama has ruled and what he says goes. No opposition is allowed, and his power is a remnant of dictatorships around the world. We did see the so-called ‘elections’ of the new ‘Prime Minister’ Lobsang Sangay but wonder, Prime Minister of what? The name for the leadership of Tibetans in Dharamsala was the Tibetan Government-in-Exile which has now been demoted to Central Tibetan Administration (CTA) as deemed necessary by the Indian Government (since you cannot have two governments on Indian soil). Therefore Sangay is the Prime Minister of what government? The CTA? The CTA is not a government but a body established to administer the Tibetans in exile in India. Clearly Dalai Lama is in charge of CTA. Who do you see on the throne or spotlight at every public gathering representing the Tibetans? Who pulls the strings? The Dalai Lama has been in power for 53 years, and no one else will, could or be allowed to succeed him during his lifetime. His 53 years in office is remnant of other dictators and the longest:

1. Ferdinand Marcos – 20 years (1966-1986)
2. Suharto – 31 years (1967-1998)
3. Saddam Hussein – 24 years (1979-2003)
4. Nicolae Ceausescu – 25 years (1965-1989)
5. Kim Jong-Il – 17 years (1994-2011)
6. Pol Pot – 35 years (1963-1998)
7. Sayyid Ali Khamenei – 8 years (1981-1989)
8. Qaddafi – 42 years (1969-2011)
9. Idi Amin – 8 years (1971-1979)
10. Hitler – 12 years (1933-1945)
11. Mussolini – 21 years (1922-1943)
12. Vladmir Lenin – 7 years (1917-1924)
13. General Pinochet – 17 years (1973-1990)
14. Ho Chi Minh – 24 years (1945-1969)
15. Mao Tse Tung – 27 years (1949-1976)

(Source: Wikipedia)

The Tibetan high lamas, ministers, ruling class and general leadership must please the Dalai Lama or they will be removed from office, disgraced and ostracized. There have been past abbots of Gaden who displeased the Dalai Lama because they would not move forward with the banning of Shugden and thus they were asked to resign which they did. Other famous and senior lamas e.g. Denma Locho Rinpoche were sidelined when he was sent to Tibet to ‘suppress’ the growth of Shugden’s practice in Tibet and although he visited, he did not speak up. The Tibetan people’s focus is not on improving their exiled situation economic or otherwise or the situation in Tibet but to strictly please the Dalai Lama and hope to be in his good books. They wish to have photographic snapshots taken with him, which they then post on their websites or frame in their rooms for guests to take notice which serves to ‘prove’ they are valid and hopefully will receive personal benefits one way or another. This has become prominent. Take notice of many Tibetan Monastic and individual websites. Many lamas have been told, if they want their centers or monasteries to ‘succeed’ they better get in the good books of the Dalai Lama by foreswearing against Shugden, attend all teachings and get the snapshot. Tibetan lamas jostle in hopes of being in the favor with the Dalai Lama or post their photos taken with Dalai Lama prominently on their shrines, temples and centers in hopes of securing sponsorship since they are with the politically correct group. Whatever dharma they are teaching or not teaching or behaviour is irrelevant because you have your photo with the Dalai Lama and you are set. Those who are not in the favor of the Dalai Lama are condemned as in the case of the well-known published Buddhist author and teacher of over 1,000 dharma centers world-wide Geshe Kelsang Gyatso. When everyone is out to please a dictator and improving the country is secondary, the country and her welfare will fall into ruin. Whether the Dalai Lama and his government can be classified as such since they are in exile is a point of debate, but if it quacks like a duck, it is as the old adage goes.

The great Denma Locho Rinpoche

Those who do not subject themselves to the Dalai Lama’s will are regarded as cohorts of the “evil” Chinese. How that comes about is a great mystery only the Tibetan leadership can unveil. The Shugden issue has no bearing whatsoever on Sino-Tibetan politics and yet we see clearly how the issue of Dorje Shugden is politicized. There is no talk of autonomy for Tibet or the welfare of the Tibetans in and out of Tibet. Or even to make friends with the all powerful Chinese government which would benefit Tibetans in and out of Tibet. What happens to the Tibetans in exile (India, Nepal and Bhutan) after the death of the Dalai Lama? Instead the focus for many years of the CTA has been that Dorje Shugden is evil as this would please the Dalai Lama. It would actually benefit the Tibetans if their Dharamsala leadership would make friends with the Chinese government while the Dalai Lama is alive. It is inevitable after the death of the Dalai Lama, so why not now while he is alive? Church and state must be separated and immediately or there will further damage inflicted knowingly and unknowingly.

7. You have a choice. Really.

The Dalai Lama also said that if after reading the book, people should still decide to maintain their practice of Dorje Shugden, it would be up to them. But if the Dalai Lama is genuine about that, then why was there a need for the ban to begin with? Why start a ban that divided the Sangha so damagingly and destroyed so many lives, and now tell the people it is really up to them? Why even approve and launch such a book condemning Dorje Shugden, seeing as the Dalai Lama has already made countless speeches and exhortations for people to abandon Dorje Shugden’s practice? If the Dalai Lama really wanted to give his people a choice, why for the past 17 years has he decreed ostracism and persecutions of Shugden followers and expulsion of Shugden monks? Did the Dalai Lama overreact with the ban or is he being disingenuous now?

What is truly destroying the Gelug lineage and discrediting Tibetan Buddhism is the ongoing deception regarding Dorje Shugden that the Dalai Lama and his cronies have institutionalized into the leadership of the Central Tibetan Administration. At such a crucial time, effort and money ought to be channeled into bringing the people together and repairing the fractures that an unwarranted and underserved ban caused not in printing anti-Shugden books to further division. In fact, time and money would have been even better channeled into the Tibetan fight for independence [or autonomy] instead of wasting valuable resources on the Dalai Lama’s schemes.

The people of Tibet and the world have learned to look past the deceptive controversy that the Dalai Lama created in 1996 to see the truth of Dorje Shugden’s enlightened nature. The position held by those who see Dorje Shugden as he really is, an enlightened protector who is none other than Manjunatha Tsongkapa has never wavered, unlike the position of those who advocate the ban. What began as the Dalai Lama saying that Dorje Shugden is a minor worldly deity has now changed to be the manipulation of a lone woman who single handedly outwitted over 300 years of Buddhist Masters, Bodhisattvas, Mahasiddhas and scholars. Perhaps this is the sign that all Shugden supporters have been waiting for – now that the Dalai Lama and the CTA have reached rock bottom in their attempts to explain and justify a ban that clearly isn’t making sense, perhaps the end of the ban is near?

Kay Beswick
North America Correspondent

Note: Many anti Dorje Shugden publications have been made since the ban was illegally enforced in 1996, some even condoned by the CTA’s Department Of Religion and Culture who attempted to rewrite Gelugpa history through the Dolgyal Research Committee. Ultimately, none of these publications stood up to the test of legitimacy and validity and eventually fell by the wayside. Likewise, this new book “Opening the Eye of Discernment” will suffer the same fate.

We at dorjeshugden.com have consistently and accurately debunked many of the Dalai Lama’s and the CTA’s lies about Dorje Shugden through knowledge, analysis and logic. We have not changed our stance since the ban came into place but will continue to appeal to the public’s intelligence, humanity and innate sense of justice to right this appalling wrong.

Interestingly, after Jangchub Lamrim teachings concluded at Sera Monastery in Bylakuppe, many of these new books were discarded by those in attendance, although the Dalai Lama exhorted them to read, explain and share the contents of the book with others. It goes to show that no matter how much propaganda is generated by the cohorts of the Dalai Lama, people can only be fooled so many times and the truth is finally beginning to shine through.

Media-Friendly Pope Francis: True Reformer of the Catholic Church?

By Johannes Nugroho on 12:14 pm December 19, 2013.

Pope Francis has just been named Time magazine’s Person of the Year, undoubtedly an important recognition for a pontiff who has been endeavoring to bring the Roman Catholic Church closer to the realities of the 21st century, far more than his two predecessors had. The pope, in a recent letter to the regent of East Kutai, Kalimantan, has also expressed his intention to visit Indonesia, although not before the end of this year.

A humble man, Francis shunned wearing the papal diadem during his enthronement and has chosen a more accommodating tone toward issues on which the church had been known for its parochialism, such as homosexuality and women rights. But is Francis’ seemingly progressive stance the fruit of his conscience or has he embarked on a smart public relations campaign to save the Vatican from becoming an anachronism? Regardless of all the praise, how far has Francis really pushed for reforms?

Although prior to his pontificate Francis was always known to be a champion for the poor and a paragon of humility, he has always been known for his conservatism on matters of church doctrine. During his tenure as archbishop of Buenos Aires, he opposed the government’s distribution of free condoms, spoke out against abortion and was vocal in his opposition to the legalization of same-sex marriage in 2010, describing it as a “destructive proposal to God’s plan.”

Yet as pope, Francis said in an interview in July: “If a person is gay and seeks God and has good will, who am I to judge them?” While this statement may seem open-minded to many, it is actually a skilful delivery of orthodox church doctrine. The Roman Catholic church has always maintained that the practice of homosexuality is sinful but never condemns gay people. Instead of employing belligerent language, Francis has managed to use a more compassionate way of preaching the same doctrine.

On the issue of women priests, Francis appears to use the same strategy. In a conciliatory gesture, he included two women among the twelve whose feet he washed during his first Easter as pope. Yet he remains opposed to the ordination of women as priests.

“Women play a role that’s more important than that of bishops, or priests. How? This is what we have to explain better publicly,” he said in an interview. If word alone is insufficient, in September this year Francis excommunicated Australian priest Greg Reynolds for his public support of the ordination of women priests.

Indubitably, there resides in the Vatican now a pope who is not media shy, who gives interviews freely and whose mastery of communication is such that even a discriminative doctrine can be made to look presentable, and even made to sound humane.

Francis’ better grasp of public image than his predecessors is perhaps parallel to and even possibly inspired by the current Dalai Lama, whose popularity in the Western world has done a lot to boost the image of Buddhism there.

The peaceful image of Buddhism in the West largely owes to the popularity of the Dalai Lama who has preached tolerance and peace throughout his exile from Tibet. In the propaganda war against the Chinese Communist Party, there is no doubt the Tibetan leader fares much better. And yet for all his alleged open-mindedness, it is also a fact that the Dalai Lama has declared the sect of Dorje Shugden illegal within Tibetan Buddhism. He has also called for the sect’s suppression, something that is rarely reported in the press.

In the face of a superior intransigent force like the Chinese, it is understandable that the Dalai Lama cultivated the rest of the world, for Tibet alone could not hope to stand alone and win. By the same token, Francis, who is a pragmatist after all, is wise to foster better relations with the increasingly secular world that sees the church’s adamant medievalism as a challenge to progress.

Francis’ pragmatism is apparent when one considers that during his campaign against the legalization of same-sex marriage in Argentina, he was at one point prepared to accede to the status of civil unions rather than marriage. In light of his flexibility on the celibacy of priests, which he said, “can change,” with times, this pope has shown that at the end of the day, the ends are more important than the means.

Time alone will perhaps reveal the true workings of the mind of Pope Francis. It is undeniable that he has succeeded in breathing fresh air into the Vatican so far. He certainly understands public relations better than most of his predecessors. Though it is still too early to say if Francis will actually manage the Herculean task of reforming the church, at least more humane news is set to emanate from the See of St. Peter.

Johannes Nugroho is a writer and businessman from Surabaya. He can be contacted at johannes@nonacris.com.

http://www.thejakartaglobe.com/opinion/media-friendly-pope-francis-true-reformer-of-the-catholic-church/

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

This video is in response to the recent teachings by His Holiness the Dalai Lama in Sera on Lam Rim (December 24, 2013-January 4, 2014) where the ban against Shugden is mentioned again for 27 minutes. It seems at every teaching and public gathering the Shugden ban and the witch-hunt against practitioners are repeated. After teachings we should have a peaceful state of mind conducive for gaining higher states of consciousness but instead we are given information to stoke the fires to take action actions against Shugden practitioners. The tone or method of delivery against Shugden practitioners by Tibetan leadership is one of conciliation and religious freedom. But to repeat the ban at every public opportunity is to elicit actions indirectly by the Tibetan public against Shugden practitioners. The lack of religious freedom is underlying in every message by the leadership. If there was religious freedom then there would be no talk against Shugden, any god, religion or worship whatsoever by Tibetan leadership at all public events and gatherings. There will be no constitution laws against the practitioners of Shugden as there are within the CTA of Dharamsala, the so called had of Tibetans in exile.

This statement by Kungo Sonam Rinchen is powerful. It is in Tibetan for Tibetan listeners. We urge the many Tibetans that visit this site to listen to Mr. Sonam Rinpoche logical and impassioned explanation about the unfair ban against Shugden and practitioners.

Admin

(If someone would like to translate Sonam Rinchen’s talk, please send us the transcript and we will post it up for non-Tibetan speakers.)

By Mar Nee

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

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

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

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

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

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

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

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

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

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

1. The video begins with scenes from the opening of Pomra Khangtsen in Sera Mey, showing the King Protector Dorje Shugden taking trance as the highlight of the event. The clearly grand affair was attended by key Gelugpa lamas such as the highly learned Geshe Yeshe Wangchuk who possessed tremendous grasp and mastery over extremely difficult texts such as the Commentary On Valid Perception and Light On The Path by Gyalsab Je. Other high lamas include H.E. Gangchen Rinpoche, H.H. Pabongka Choktrul Dorje Chang and many other names known in Tibetan Buddhist circles to be synonymous with sharp acumen, undisputable intelligence and them being vast reservoirs of scriptural knowledge. This immediately challenges the lie that the Central Tibetan Administration and all who oppose Dorje Shugden propagate – that the worship of this protector was never a mainstream practice. Dorje Shugden was regarded as an extremely important deity in the Gelugpa lineage before he was politicized and demonized.Watch this video from 06:34:
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2. If Sera Mey today refers to Dorje Shugden as a minor and unenlightened spirit, then it has to explain why the monastery has a history of Dorje Shugden worship that is manifestly inconsistent with its new claim of the deity. Sera Mey had always provided a throne for the protector, positioned prominently in front of the main altar where the images of the Buddhas are placed. That particular position indicates that the deity to whom the throne belongs is himself an enlightened being equal to the Buddhas on the altar behind the throne, and definitely not a worldly god let alone an evil spirit. In no other instances in the monastic history of Tibetan Buddhism has an alleged minor evil spirit received such reverence from a prime monastery. It just does not add up. Watch this video from 16:25:[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]If indeed Dorje Shugden was as he is accused to be today, then Sera Mey should never have extended such veneration and kingly treatment towards him, which it did until it was forbidden to be associated with the protector. We see in another video (of Sera Je monastery) that worldly spirits such as Gyalchen Karma Trinley are accorded only a simple chair outside the main hall for the oracle to prepare to take trance of the spirit, after which he is then permitted to enter the building. These are monastic protocols that have been preserved and practiced over a long period of time and so if indeed Dorje Shugden is a worldly deity similar to Gyalchen Karma Trinley, then why was he accorded such a royal treatment befitting a Buddha?
   Watch the video:
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3. An even more interesting comparison is between the honorifics given to the Dorje Shugden oracle and the treatment customarily given to the state oracles of Tibet – the Nechung and Gadong oracles as well as an oracle much favored by the Dalai Lama, Tseringma. The Nechung Oracle, Gadong Oracle and Tseringma take trance of Pehar (and his minister, Dorje Drakden), Shinjachen and the Tenma Goddess respectively, who together are the triumvirate of earthly deities very close to the Dalai Lama and by virtue of that, regarded as superior in Tibetan Buddhism.And yet as we will see in the following video of the three oracles taking trance before the Dalai Lama, not even the primary state oracle, Nechung, is given the same treatment as Dorje Shugden. The Nechung oracle is provided a chair (except in his own home, Nechung Monastery, where there is a throne) as was the Gadong Oracle and Tseringma. It is quite apparent that Dorje Shugden has always been treated a class apart even from the ‘highest’ unenlightened deities of Tibetan Buddhism.[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]The following video even shows the previous Nechung oracle in full trance making his way into the temple on foot. This is vastly different to Dorje Shugden who sits on his throne inside the main temple and then takes trance:

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

4. Prior to the unholy and illegal ban on his practice, Dorje Shugden was always regarded as an enlightened Dharma Protector and worshipped as an emanation of Manjushri, and therefore a Buddha in his own right. This was the case even in Ganden Monastery. We see in the following picture the Choyang kuten (oracle) taking trance of Duldzin (Dorje Shugden in peaceful form), again seated on a throne, placed in front of the altar at the main prayer hall of Ganden Shartse.

   The Choyang Kuten taking trance of Duldzin (Dorje Shugden in his peaceful lama form) on his throne at Ganden Shartse

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

5. Yet another example of Dorje Shugden being accorded the status of an enlightened being and provided with a throne in front of the main altar is seen in various Mongolian monasteries as we witness in the following video of another Shugden oracle taking trance of Duldzin:
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6. However there is more than just the presence and position of the throne of the Dorje Shugden oracle. It is the custom in Tibetan Buddhism that the rank or status of an oracle-lama is determined by the deity he takes trance of. We see in the Sera Mey video, the Panglung kuten of Dorje Shugden being escorted into the prayer hall in the time-honored tradition – with the accompaniment of incense and traditional musical instruments reserved for the highest lamas such as the Dalai Lama himself. A minor deity does not receive such a welcome.
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7. More indications of Dorje Shugden’s enlightened status follow such as the oracle, while in trance of Dorje Shugden, receiving the tsog offering with the bell and vajra – important symbols of wisdom of emptiness and method. The vajra and bell held together mean that Dorje Shugden has attained the wisdom (bell) and method (vajra) of a fully enlightened Buddha. The Nechung oracle on the other hand, cuts the tsog offering with his ceremonial sword as a means of acknowledging and receiving it.
   [There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]
8. But there are even more telltale signs to indicate that Sera Mey worshipped Dorje Shugden as a fully enlightened being and is now deceitfully masking that fact. We see in the same video below how the highest of lamas and dignitaries who were present, including Geshe Yeshe Wangchuk (at 22:53), H.H. the current Pabongka Rinpoche (at 23:04), H.E. Gangchen Rinpoche (at 23:16) and many more tulkus, Geshes, high lamas and even representatives of the Central Tibetan Administration approached the throne of Dorje Shugden to make offerings including the offering of Body, Speech and Mind.
   [There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]If the disparaging description of Dorje Shugden as a gyalpo has any basis, it would mean that no one in Sera Mey had any omniscience to see through a demon’s mimicry – not the enlightened minds of the tulkus the Dalai Lama himself confirmed, nor the Geshes, Abbots and in fact, not even the Dalai Lama. And instead, it would mean that all these great masters from the great Sera Mey monastery were, for decades, beguiled into worshipping a demon. If indeed it were true that Dorje Shugden is such a malevolent force, then the fact that so many great masters, returning Bodhisattvas and Mahasiddhas were fooled would mean that the Dharma is powerless and all the attainments of these masters were imagined. But I doubt if Sera Mey or any other monastery or lama would concede this, as it is an even more serious charge than Dorje Shugden being a gyalpo.
9. Finally, in the same video we see the same Panglung kuten who previously took trance of Dorje Shugden now in trance of an undisputed enlightened protector, Dharmapala Setrab, long recognized to be an enlightened Dharma protector of Ganden Shartse Monastery and also an emanation of Amitabha Buddha. If it is true that Dorje Shugden is a lowly spirit, then how can the same oracular vessel who moments ago took trance of a malevolent spirit now take trance of a Buddha as we witness in the video? The only sound explanation is that both Dorje Shugden and Dharmapala Setrab belong to the same class of enlightened protectors and emanations of Buddhas.
   [There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

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

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

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

To any logical mind considering the options listed above, there is only one sound explanation – that Dorje Shugden is a fully enlightened Dharma Protector, and that the current situation is a political farce which should be overturned by all who are able to see through this deception with penetrative insight and logic.