Caught Between a Rock and Hard Place

It might be surprising for many to realize that in this day and age, we still find religious discrimination in what is commonly regarded as one of the most peaceful, progressive and compassionate religions of the world – Buddhism.

Ironically, Tibetan Buddhism has also become the center of a most hotly contested contemporary religious issue, which has placed millions of peaceful practitioners in the greatest dilemma of their spiritual lives – having to choose between their loyalty to their spiritual leader, the Dalai Lama, and their loyalty to their own life-long spiritual teachers, practices and commitments.

In recent decades, when the Dalai Lama decreed that the practice of the Protector Deity Dorje Shugden was harmful and must be abandoned, an entire community of practitioners suddenly found the ground pulled out from beneath their feet. To this day, many of them find themselves in a peculiar bind: while they continue to have tremendous respect for the spiritual leadership of Dalai Lama (some even regard him as their teacher), they have also prayed to and relied on Dorje Shugden their entire lives under the guidance of another teacher.

Thousands of practitioners were being forced to choose – to side with the Dalai Lama would automatically mean that they would have to turn against their other teachers; conversely, to side with their teachers would make them traitors to the Dalai Lama and their fellow Tibetans.

 

“Wrong! Yes, wrong!”

The situation became more complicated and painful when the Dalai Lama himself decreed that his own teachers were wrong to have worshipped Dorje Shugden. In an interview featured on Swiss Public Television, he declared forcefully that his gurus were, “Wrong! Yes, wrong!”

The Dalai Lama has been very forceful in saying that his gurus were “wrong” in their practice of Dorje Shugden

As devotion, faith and commitment to the spiritual teacher is the defining basis of Buddhist practice, a declaration like this against his teachers shocked the Buddhist community. This was an especially controversial statement to make as the Dalai Lama’s gurus, Trijang Rinpoche and Ling Rinpoche were also gurus to thousands of people. Just about every practitioner in the Gelugpa school of Tibetan Buddhism today can trace their lineage of teachings and practices to these two lamas or received teachings directly from them. For the Dalai Lama to have stated that his gurus were “wrong” was to deny an entire spiritual lineage spanning hundreds of thousands of Buddhists.

 

“It does not mean they are wrong”

Lama Zopa has maintained that giving up the Shugden practice is not because the lineage gurus were wrong

Since then, another highly respected and very prominent teacher in the Buddhist world, Lama Zopa of Kopan Monastery and the Foundation for the Preservation of the Mahayana Tradition (FPMT) centers has made statements that do not quite concur with the Dalai Lama’s views.

Interestingly, Lama Zopa and his centers have openly chosen to renounce their practice of Dorje Shugden, out of respect and reverence for the Dalai Lama’s instructions. Lama Zopa has also written and spoken often and clearly about his stance with regards to Dorje Shugden. However, it must be noted that in all his speeches and writings, he has not denounced the practice nor spoken against those who choose to continue.

In a letter to one of his students, which has been published on their official websites, Lama Zopa advised, “This does not mean that Pabongka Dechen Nyingpo, His Holiness Trijang Rinpoche, and His Holiness Song Rinpoche have made mistakes. It does not mean they are wrong. Nor does one have to look at the protector as evil.”

This indicates very clearly and directly that these Gelugpa lineage lamas were not wrong in their practice of Dorje Shugden and that we should not view them as such. Lama Zopa is clear to his students that his directive to stop the practice of Dorje Shugden within the FPMT organization is not because the practice is wrong or bad, but because it is “very important to support His Holiness and to fulfill His Holiness’ wishes. For that reason, Kopan Monastery stopped doing this practice.”

 

So Which Is It?

So His Holiness the Dalai Lama says that his masters are wrong but Lama Zopa says that they are right. Which one should we believe? If, like many thousands of people around the world, we have both the Dalai Lama and Lama Zopa as our teacher and received initiations from them, then whose advice should we follow?

Both the Dalai Lama and Lama Zopa are very prominent lamas, each respected in their own right for their enormous contributions to the growth of Dharma around the world. Both have established centers and monasteries in the world, with huge followings; both grant initiations and give teachings regularly throughout the world. More importantly, both share the same lineage of teachers, including H.H. Trijang Rinpoche, who spent a lifetime engaged in, teaching and spreading the practice of Dorje Shugden.

So who should we believe?

 

Opening a Can of Worms

Once we start thinking our teachers are mistaken, we open up the whole Guru Tree to question

If we follow the thought that the Dalai Lama’s gurus were wrong in their judgment and practice of Dorje Shugden, then we can be led to question the validity of all their other teachings and practices. If one practice can be wrong, then so can another, and another… It leads to doubts about the other most basic practices of the lineage – such as the Lamrim, the tantric practices, meditations etc. – for they all come from the same source of teachings and the same lineage of teachers. We open a big can of worms.

Is the Dalai Lama really in a position to judge the validity of his teachers and their practices? And what are the repercussions of him doing so? If we accept the Dalai Lama’s questioning of his teachers and his conclusion that they are wrong, then it naturally follows that the Dalai Lama himself could also be wrong; all his teachings and practices could also be open to questioning. How can our teachers be wrong but we continue to take teachings from them? And why do we call them our teachers if we apparently know the teachings and practices better than they do?

Again, faith and trust in the teacher is the cornerstone of every Buddhist path. While questioning is good to strengthen our understanding of the teachings, it is quite a different thing to outright deny and reject them. So if the Dalai Lama is in a position to question his teachers, then surely that would mean that we have the same right to question our teachers, the Dalai Lama, the whole Guru Tree. The entire basis of the teachings, Tantra, practices, meditations dissolves into doubt and disbelief.

 

Making the Decision

Whoever’s advice we choose to follow, we must always remain respectful of the other ‘side’

We cannot sit on the fence forever. In fact, many do not have the luxury of maintaining a neutral stance towards the practice – the decision would literally affect the rest of their lives and perhaps even their families. This is the great dilemma faced particularly by the many thousands of Tibetans in exile who have had to choose between a political allegiance to the Dalai Lama and their spiritual commitments.

For these Tibetans, choosing to continue their practice of Dorje Shugden would mean immediate exclusion from mainstream Tibetan community, definite expulsion from the monastery, exclusion from the most basic welfare, medical help and civil rights such as voting and travel documents. However, choosing to discontinue the practice would mean giving up a spiritual commitment they have upheld their entire lives and possibly destroying a lifelong bond with their spiritual teachers.

So how does one choose?

The situation worsens when we consider how much hostility has developed between the two camps. Tibetan Dorje Shugden practitioners now live in fear of being ostracized and even brutally attacked by their own community. Dalai Lama supporters go out of their way to curse and attack Dorje Shugden practitioners, disassociate from them and even deny them access into grocery stores.

Sadly, the animosity also extends beyond the Tibetan communities. Today, international Dharma centers – who have no obligation to follow Tibetan policies or edicts – also discriminate against Dorje Shugden practitioners. It is not uncommon practice for centers to post clear notices and produce literature to actively denounce Dorje Shugden and exclude them from any shared Buddhist activity.

Is this how we express our spirituality and our practice of the many Buddhist teachings on compassion, tolerance and kindness? Is this what Buddhist practitioners have turned into? We see now that the choice the Dalai Lama has forced millions of practitioners to make has led directly to greater conflict, hostility and the division of a spiritual community.

 

Standing Your Ground…Compassionately

And so, in the midst of so much confusion and pain, we might turn to the little glimmer of home and light in Lama Zopa. Because although he has decided not to continue the practice of Dorje Shugden he shows a perfect example of what it means to be firm on your decision but remain respectful and gentle to others, whatever their decisions may be.

Lama Zopa shows us by his own kind behavior that standing our ground does not have to be at the expense of another person’s practice and happiness, and that we never have to disparage another lama, practice or community to strengthen our own position. Finally, he shows us he does understand the difficulty of this situation and that whichever method we have chosen, it is okay insofar as we maintain the basic tenets of our Buddhist practice – kindness, humility, empathy and respect.

 


 

Lama Zopa’s letters to his students

The Lama Yeshe website published a series of letters written by Lama Zopa to his students who had questions about their Dorje Shugden practice, and the conflict they were facing with the Dalai Lama’s advice. These letters are reproduced here.

 

Dorje Shugden

Lama Zopa Rinpoche gave the following talk on the Dharma protector practice, Dorje Shugden. First he talked about the importance of compassion and our responsibility for leading all sentient beings to enlightenment. To do that, we need first to become enlightened ourselves. In order to do that, we have to complete the entire path to enlightenment, the root of which is guru devotion. Then Rinpoche talked about the qualities of the guru, including the ten qualities from the Abhisamayalankara and the twenty qualities required of a tantric guru.

If you are making a new Dharma connection with a teacher, aside from the other qualities of the teacher that you should check, you should also examine the teacher to make sure that he or she is in harmony with His Holiness Dalai Lama regarding the practice of what is called döl-gyäl, the protector Shugden.

Make sure that the teacher does not do this practice. These days, that is an extra analysis you should make. In that way, you’ll avoid problems in the future.

Recently, I also introduced a new guideline for the protection of the Dharma centers and their students, which is not to invite to the center teachers who do the protector practice and are therefore against His Holiness the Dalai Lama.

However, this doesn’t include gurus who may have practiced the protector in the past. It doesn’t mean that they’re bad. I’m not saying that.

If you have already made a Dharma connection with such teachers and you criticize them or give them up, that is totally incorrect; that is opposite to lam-rim practice. The lam-rim, sutra, and tantra teachings all explain how to practice guru devotion so that we can avoid creating such heavy negative karmas as criticizing our gurus. It’s for our benefit.

Since we disciples want profit, not loss, since we aspire to achieve the highest profit, enlightenment, the complete qualities of cessation and realization, it is crucial to know how to practice guru devotion.

If those gurus who used to do the practice still had the same aspect now, if they were still alive in that aspect, they would also change.

For example, His Holiness himself did the practice in Tibet for a short while, but after extensive analysis, checking many experiences and signs, and considering the advice of many other high lamas who advised not to do the practice, His Holiness also decided against it.

It is not only His Holiness who is saying not to do this practice. Before His Holiness, many other high lamas, holders of the entire Buddhadharma, also instructed their monasteries and students not to do this practice.

After checking in many ways, His Holiness came to the conclusion that for the benefit of individual people as well as the world in general, he would stop doing this practice and also advised others to stop.

Therefore, if those gurus who did the practice still had the same aspect, they would stop. Also, many gurus, many great teachers who are still living, have stopped as well, even though they used to do the practice before.

Even though many people, groups, and monasteries have asked His Holiness to change his advice on this, he has remained firm. Since he arrived at his decision through many years’ analysis, there has been no change; His Holiness always says the same thing in this regard. As His Holiness has said in many teachings, he will never change his opinion on this matter.

If His Holiness the Dalai Lama is not Chenrezig, if he’s not Buddha, who else is there in the world that you can point to as Buddha? If His Holiness is not the Buddha of Compassion, then it’s a mistake to call other lamas Buddha, who are said to be incarnations of a Buddha.

[Rinpoche then explained in detail how His Holiness is Chenrezig and how the guru is Buddha.]

 


 

Dorje Shugden Practice

A student asked Rinpoche questions about the practice of the protector Dorje Shugden. His Holiness the Dalai Lama had asked his students to stop performing this practice. Many students had received initiations from their gurus and taken commitments to perform the practice before His Holiness made this request. The student had decided to stop performing the protector practice, but was concerned about the impact on his relationship with the gurus who had given him the initiations and commitment to do the practice. Rinpoche commented as follows.

With regard to your question about the protector and your concern about not generating negative thoughts and losing faith toward other lamas, the decision that you have taken is correct.

Kopan Monastery had been performing the Dorje Shugden practice from the beginning, as this was Lama Yeshe’s main protector [he had several but DS was the most important], on whom he relied whenever he needed help for anything [for help on anything, not just mundane].

But since His Holiness the Dalai Lama is the one who holds, preserves, and spreads the entire Buddhist Dharma – both the lesser vehicle and the Mahayana, Paramitayana, and Secret Mantra Vajrayana – without the existence of His Holiness, not only Tibetan Mahayana Buddhism but Buddhism in general would suffer in the world. It would be similar to when children are left behind when their parents die. It would be like that.

Therefore, support for His Holiness becomes very important. Another thing is that His Holiness is the main source of world peace. In this aspect, His Holiness gives so much peace and happiness to so many millions and millions of people in this world.

This aspect of His Holiness is the greatest inspiration, bringing many millions of people’s hearts toward Buddhism. Even though we have many high lamas, not everyone is able to manifest this particular aspect, even though from my side the virtuous friends are of the same essence.

Therefore, it becomes very important to support His Holiness and to fulfil His Holiness’ wishes. For that reason, Kopan Monastery stopped doing this practice. This was done for His Holiness. This does not mean that Pabongka Dechen Nyingpo, His Holiness Trijang Rinpoche, and His Holiness Zong Rinpoche have made mistakes. It does not mean they are wrong. Nor does one have to look at the protector as evil. For us ordinary people it is difficult to judge, because we cannot see these lamas’ minds.

Another side of the teaching is that it is mentioned that the protector is an Arya Bodhisattva, a manifestation of Manjushri. So, then, there is also the risk of our creating very heavy karma in that context. [for having bad thoughts about an enlightened being]

In addition, if one has received teachings, initiations, and so forth from Geshe Kelsang Gyatso*, including the practice of Dorje Shugden, there is a way of practicing lam rim in relation to this situation.

In the lam rim, it says that the Buddhas – for example, Buddha Vajradhara, Guru Shakyamuni Buddha, and so forth – manifest in ordinary form and guide us to enlightenment. That means they manifest in an ordinary aspect that shows mistakes, such as having delusions, performing mistaken actions, and so on.

One can also think in this way about the situation, according to the lam rim. In reality, there is no mistake here, but the guru is showing the aspect of making mistakes, like a movie actor.

Thinking in this way and relating the situation to that part of the lam rim helps keep one from losing faith, from losing guru devotion. It only inspires one. Why? Because without the ordinary aspect that shows mistakes, we have no other way to be guided. There is no other method for the Buddhas to guide us to enlightenment.

Another way to look at this situation is that although in reality there is no mistake on the guru’s part, nevertheless we see mistakes according to our karma. The guru shows mistakes because we only have the karma to see this manifestation at this moment, and nothing else.

In this matter, that aspect becomes most precious and important for us, for our minds. As it is mentioned by Gyalwa Ensapa, “Until one becomes separated from evil karmic obscurations, even if all the Buddhas without exception directly descend in front of one, one will not have the fortune to see the supreme holy body, adorned with the holy signs and exemplifications, but rather only the present appearance (the ordinary view). ”

Even if a guru kills another guru or kills many millions of people, as Hitler or Mao did, since one has made a connection with him or her, one should never lose faith from one’s own side.

Unless from his or her side the virtuous friend tells you, “Now I am no longer your guru. You should not follow me anymore,” unless he gives this permission, one must not give up one’s faith in that teacher.

One time, after I had listened for three days to one person’s teachings, that person told me not to follow him. The bodhisattva Khunu Lama later explained to me that it was acceptable not to follow that person, but important not to criticize, to keep the mind in equanimity regarding him.

It is said in the tantric teachings, “If one thinks one’s own guru is bad-tempered, one will be reborn in the hell realms for 60 eons.” If one does not cultivate devotion after one has made a Dharma connection – which means having received teachings with the recognition of guru and disciple – then it is said in the teachings that one will be reborn as a dog one hundred times, and then be reborn in a lower caste – or, as His Holiness Zong Rinpoche mentioned, as a scorpion.

This applies even if there are no negative thoughts arising toward the guru, such as heresy or anger, but one still does not develop devotion and follow the teacher after listening to even just one stanza, even if one no longer regards that teacher as one’s guru or forgets one’s guru-disciple relation.

The conclusion is that both ways of looking at the situation with the guru are correct, because there is a purpose to both: that is, to benefit others. These ways of thinking are what protect our mind from the heaviest karma.

 


 

Action Against Lamas

A student who had very heavy obstacles in his life, and felt like he was being attacked by spirits, had taken it upon himself to force lamas who were performing the protector practice, Dorje Shugden, to stop. Rinpoche sent him the following advice.

dalai lama lama zopa

My very dear Jimmy,

Thank you very much your kind letter. I appreciate you following His Holiness the Dalai Lama’s wishes. That helps Tibet, and also helps your growth – not physical growth, but spiritual growth. You made a wise decision. That is very important: thinking big for the future of the teachings of Buddha and for sentient beings.

If those other lamas are your gurus – that means, if you have received initiations or teachings from them, with the recognition that you had a guru-disciple relationship and that person is the guru and you are the disciple – then if you get angry or generate heretical thoughts toward that person, it is not good.

In Lama Tsongkhapa’s Lam-rim Chen-mo (The Great Treatise on the Stages of the Path to Enlightenment), it says,

Even simply generating non-devotional thought, to think of the guru as an ordinary person, is an obstacle.

So, you can imagine what it is like if you generate heresy and anger toward your gurus and criticize them with a negative mind. This is creating the heaviest obstacle to realizations on the path to enlightenment, and the heaviest obstacle even to this life’s happiness, as well as to future lives’ happiness. There is no need to mention liberation or enlightenment.

The other thing is that in this life, by generating heretical thoughts or anger toward the guru, one experiences heavy sufferings, especially sickness, and many catastrophes, one after the other.

Also, when you die, it is in such a terrible way. It is very terrifying, not peaceful, and there is the most unbearable suffering in the hell realms. Not only that, but it lasts for such a length of time, for eons.

Please read the section on guru devotion in Pabongka Dechen Nyingpo’s Liberation in the Palm of Your Hand. Also, read the section on guru devotion in Lama Tsongkhapa’s Lam-rim Chen-mo. Please study other Dharma books, at least these two texts and the sections that I have mentioned.

In the teaching Commentary on the Difficult Points of the “Black Enemy of Yama,” (Tib: Dra-nag-ka-drel) (see Steps on the Path to Enlightenment, Volume 1, page 157) it is said that after having made a Dharma connection, receiving teachings (even four words), with a recognition of a guru-disciple relationship (the other person is your guru and you are his or her disciple), if you forget to devote yourself to that person as a guru, or if you don’t regard them as your guru, you will be born as a dog for one hundred lifetimes, and then you will be born into a lower rank. His Holiness Zong Rinpoche says one is born as a scorpion instead of in a lower rank.

If you did create negative karma with your teachers, please confess whatever heresy, anger, or criticism you have committed against them. Confess as quickly as possible.

If death comes before your confession, your future lives will be so difficult. Not only will you be unable to meet the guru, but you will also be unable to meet the Dharma. Not only that, but you will experience unimaginable suffering for an incredible amount of time.

The Fifth Dalai Lama advised how to practice guru devotion in this kind of situation. When you have difficulty with gurus, seeing mistakes in their actions, then think that this is the view of your own hallucinated mind. All these appearances are your own mistakes manifested as the guru’s holy actions. Recognize it as your own mistake and abandon it, like a poison.

What is to be abandoned is one’s own thoughts of seeing mistakes in the gurus, which are ordinary concepts. You can abandon this by thinking in the way His Holiness the Fifth Dalai Lama explained.

Gyalwa Ensapa said,

In short, whatever great or small realization one generates is due to having meditated with little or great devotion. To the qualified valid gurus, may I be able to complete the commitment without obstacles, and look at the gurus’ qualities with no mistakes.

The other way is to think that bodhisattvas work for sentient beings. Their only concern is other sentient beings, without exception, no matter how evil they are. The more evil they are, then the more the bodhisattvas cherish them, and the more concern the bodhisattvas have for them. [by actively participating in the DS controversy, people begin to do things against their vows, begin to be more 'evil' - bodhisattvas then, according to what Lama Zopa says, should have more compassion and concern for these people who need more help to achieve enlightenment. So think more carefully about the high lamas' motivation for creating this controversy] Their attitude is like this, and their action is only to work for sentient beings. That includes you. Even a very new bodhisattva who became a bodhisattva today thinks like this.

Therefore, there is no question about Buddha, who completed the path, with both method and wisdom, who has omniscience, perfect power, and complete compassion for all sentient beings, including you. The Buddha will not work for himself, even for one second, but only for all sentient beings, continuously, according to the level of their minds.

Buddha works by manifesting in various forms and revealing different methods, not only by giving teachings, initiations, vows, and so forth, but also guiding beings in many different ways, giving advice and leading you in so many ways from happiness to happiness, up until enlightenment.

Now, there is not just one Buddha. There are numerous Buddhas guiding you and other sentient beings. Who else are those Buddhas than your gurus? Who gives you teachings, vows, initiations, oral transmissions, and advice? Who definitely brings you to enlightenment with these methods?

There is no question. If they are not manifestations of the Buddhas, or Buddha doesn’t manifest through them and guide you, then that means there is no Buddha guiding you. That means either you don’t accept that there are countless Buddhas, or you don’t accept that there is even one Buddha, or you think that there is a Buddha, but he is not omniscient. Or you think that Buddha doesn’t have compassion toward you, or Buddha doesn’t have perfect power to guide you or to reveal methods to you.

If you think like this, it means there is no Buddha and nobody can become a Buddha. All these mistakes arise, and many Buddhist teachings become falsified.

Because you trust in His Holiness the Dalai Lama, you have no doubt that His Holiness has limitless compassion. You have no doubt that His Holiness and particularly what he teaches is Chenrezig manifested. He is not telling lies.

So, you have no doubt that Shakyamuni Buddha does exist, and that his path has no mistakes, and there is no doubt that there are countless buddhas.

Then, think that the conclusion is: for all those from whom you have received teachings with a recognition of a guru-disciple relationship, from your side, you must have a new mind, a different mind, 24 hours every day, and think differently.

Think of them as Buddha. Each and every one of them is Buddha guiding you. This is the most important thing. This devotional thought is the most precious one in your life, more precious than billions of dollars, gold, diamonds, or wish-fulfilling jewels.

From this thought, you can achieve all happiness up until enlightenment, and you can bring about complete happiness for all sentient beings. You can fulfil all the wishes of all sentient beings.

Thank you very much. Sorry, you have written many times, but I wasn’t able to reply quickly. Please keep my reply. It might be helpful to read it from time to time. You can also show it to others who have similar problems.

With much love and prayers…

 


 

Forsaking a Guru

A student wrote to Rinpoche saying that he had forsaken one of his gurus, Geshe Kelsang Gyatso*. The student said that he was not keeping his vows and was aware of the negative karma that could result from these actions. Rinpoche answered as follows.

Once you have made a Dharma connection with the virtuous friend, your guru, you cannot give up this relationship unless the guru himself or herself says, “Don’t come,” or “Don’t regard me as your guru.”

dalai lama lama zopa

By giving up Geshe Kelsang Gyatso, you have created heavy negative karma in this life. Since you haven’t given me up, I suggest that you confess to Geshe Kelsang Gyatso about what happened, and devote yourself again to this virtuous friend.

According to guru devotion practice, no matter how many gurus you have, you should look at all of them as one being, one mind, and that is Dharmakaya. That view must come from the disciple’s side. You look at them as one mind in different bodies, acting in different ways, according to the karma of sentient beings and their ordinary mistaken minds.

This is what one should practice, if one wants profit and not loss. So, change your attitude and apologize to Geshe Kelsang Gyatso. Confess to him and follow him again, unless he says, “No”. This will help lighten your heaviest negative karma.

In this world, people are so afraid of getting cancer or AIDS, but they don’t think about eons of suffering in the hell realms. There is such great suffering in the lower realms that cancer and AIDS or whatever suffering one can encounter in the human realm seems a great comfort and pleasure by comparison.

Causing heresy and anger and giving up the virtuous friend is much worse than killing and waging wars. This is because the object is very powerful. One’s guru is the most powerful among all powerful objects, such as buddhas.

The karma from forsaking one’s guru is worse than the karma generated by Hitler and Mao Tse Tung. Mao Tse Tung caused harm to many holy beings, but they were not his gurus.

In the world, someone who kills many millions of people can still achieve enlightenment in that same lifetime. But generating heresy toward the virtuous friend and giving up one’s devotion to the virtuous friend makes it difficult to achieve enlightenment, even if one practices tantra with much hardship. It will be like taking a rebirth in hell.

Therefore, what I am saying is this: In the world, actions such as killing and waging war have very bad repercussions and are terrible, but the karma from these actions is mild compared to heresy and giving up one’s guru.

You can see in the outline in the lam rim, even if one commits the five heinous crimes – killing one’s father, killing one’s mother, drawing blood from a Buddha, causing schism in the Sangha, and killing an Arhant – one can still achieve enlightenment, but not based on mistaken devotion to the virtuous friend. If you read Liberation in the Palm of Your Hand, or Essential Nectar, particularly the lam rim outline on guru devotion, you will understand.

I advise you to make your negative karma smaller by apologizing with regret. Practicing Buddhism is basically your choice. If you want to be free from suffering and its causes, delusion and karma, this is what you need to do: practice the Buddhist path and the Four Noble Truths.

If you don’t want to be free from suffering and its causes, then there is no need to practice Buddhism. If you don’t want happiness, then don’t practice virtue.

*Geshe Kelsang Gyatso, a teacher in the UK, who continues to engage in and encourage the Dorje Shugden Protector practice.

 


 

Faith in His Holiness

A student wrote to Rinpoche saying how another student had been doing a protector practice, which His Holiness the Dalai Lama had asked people to stop practicing, but had now stopped.

My dear Tony, 
I hope you are well.

I received your message regarding the other student. I think it is very good that he has stopped that practice, and especially it is excellent that he has faith in His Holiness the Dalai Lama. That is really great!

There are so many reasons to follow His Holiness. He is the embodiment of compassion of all the Buddhas, and especially now he has reincarnated to guide the Tibetan people.

In fact, as we all know, for many lives His Holiness the Dalai Lama has reincarnated to guide the Tibetan people, and especially to preserve the complete teachings of the Buddhadharma. His Holiness is the only one in this world who completely preserves the holy Dharma that came from the Buddha, which has come through the great yogis and pandits of India and Tibet.

Because of His Holiness, the Buddhadharma has spread all over the world. Not only the Buddhadharma, His Holiness is also able to speak in a universal language that goes beyond religion. Every year, thousands of people follow the path and make their life meaningful, and are able to find answers to their life questions due to His Holiness.

This is all due to the kindness of His Holiness the Dalai Lama. So, you can see how His Holiness is of the greatest benefit to this world. Even the political leaders of this world respect His Holiness.

It is the same with so many great Tibetan reincarnations, who also follow His Holiness. If this isn’t Guru Shakyamuni benefiting the world, if this isn’t Manjushri benefiting the world, then who could it be?

There are many reasons for following His Holiness the Dalai Lama’s advice regarding not following or practicing the protector. His Holiness is able to teach in any culture and able, in a very grounded way, to relate so well to others.

Therefore, we have the responsibility to pray for His Holiness the Dalai Lama’s long life and to help and support His Holiness’s holy wishes and activities.

His Holiness supports many things, such as the environment, etc., but His Holiness’ main message has to do with the mind, because everything comes from the mind. Suffering and happiness depend on the mind.

His Holiness not only teaches the entire path to enlightenment, but also in a very practical way helps people to deal with the problems of their daily lives. Therefore, His Holiness the Dalai Lama’s existence in this world is extremely important. He is the guide and gives the antidote for all the problems of this world.

Therefore, one person following His Holiness’s advice achieves His Holiness’s wishes—this is the cause of His Holiness’ long life. The more we as individuals follow His Holiness’ advice and support His Holiness, the longer His Holiness will stay in this world and benefit sentient beings.

As far as reincarnation is concerned, the most important thing is being recognized through this life’s actions. Recognition should come naturally and organically in dependence on how that person conducts his life and activities to benefit others. The label tulku doesn’t mean anything; the importance is how much you benefit sentient beings.

If you don’t benefit sentient beings, the title is empty, really empty. So, we should not be concerned with a label. People will respect or not respect in dependence on this life’s actions .

In essence, everything will depend on his practice, how well he does this in accordance with Lama Tsongkhapa’s instructions. And that’s it. The result will come from that.

Actually, more and more people want to be recognized as a tulku. In fact, all of us are reincarnations—we are the reincarnations of worms in our stomach, pigs, dogs, cats, and bugs.

So, everyone is a reincarnation of someone, something. The worms in the stomach are there because of their past negative karma of being attached to sex. So, everyone is a reincarnation. Without a past life, there will not be this life.

So, the conclusion is: whether recognized or not, people respect you on the basis of your actions to benefit others. This approach fits.

Thank you for all your activities. Please try as much as possible to do everything with bodhicitta. In this way there will be the most benefit to sentient beings.

With lots of love and prayers…

From Lama Yeshe Wisdom Archives
(http://www.lamayeshe.com/index.php?sect=article&id=335)

Lama Zopa’s Advice Book
(http://www.dorjeshugden.com/all-articles/features/lama-zopa-advice-book/)

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  1. I hav read some articles posted here and some of the comments. I m relatively new here but would like to put in my humble comment.
    Basically, I dont think the main problem is wt Dalai Lama’s ban on DS practise, which probably is a lesson in itself. Nor do I think that the DS practise is the focus of the problem. I think that its the Buddhist practitioners themselves that is the problem. As I understand, Buddhism is compassion n wisdom gained to benefit others. Does it matter what others practise? After all we are suppose to be at peace with other religions, ie. Christians, Muslims, Hindus, etc… Why cant we be at peace within one religion….Buddhism. We should look within ourselves before we bring all those ugliness to others.
    With much respect to HH Dalai Lama, the most basic that I have learnt is prostration….Namo guru beh, Namo Buddhaya, Namo Dharma-ya, Namo Sangha-ya. Therefore in my view, the Guru takes supreme place…whatever we learn, understand, practise and attain, comes from our Guru. We are suppose to check out our Guru before we take our refuge vows from him, so we are the one to take responsibility for our own choice of Guru (so to speak). In whatever situations arising, we should always respect our Gurus and the practises confered to us.
    HH Dalai Lama probably just threw in this ban as a time for our self reflection on our practises….to always keep focal “wisdom and compassion towards benefitting others and not the self”. How could persecution of DS practioners be of any benefit or for creating permanent happiness? As I understand, every actions that we do counts and reflects back to us.

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.…Instead of turning away people who practise Dorje Shugden, we should be kind to them. Give them logic and wisdom without fear, then in time they give up the ‘wrong’ practice. Actually Shugden practitioners are not doing anything wrong. But hypothetically, if they are, wouldn’t it be more Buddhistic to be accepting? So those who have views against Dorje Shugden should contemplate this. Those practicing Dorje Shugden should forbear with extreme patience, fortitude and keep your commitments. The time will come as predicted that Dorje Shugden’s practice and it’s terrific quick benefits will be embraced by the world and it will be a practice of many beings.

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