The importance of clearing the lamas’ names

Protests against the Dorje Shugden ban have been going on all over the world since the ban was first enforced in 1996. As a result, more focus and resources have been directed to the Dorje Shugden issue, which could otherwise be spent on the preservation of Tsongkhapa’s tradition


By: Kay Beswick

Dorje Shugden practitioners have been standing up for their religious freedom for the last 20 years, with no end to the ban in sight. When things seem bleak, it is common for disappointment and despair to set in. In such times, it is helpful to remind ourselves why we are fighting for the religious freedom of four million Dorje Shugden practitioners by meditating on the importance of clearing Dorje Shugden and the Shugden lamas’ reputation.



You might ask, he’s an enlightened being so why do we need to stand up for him and the practice? While Dorje Shugden may be an enlightened being, the people who need him the most are not. They have their karma to deal with, and this karma manifests as obstacles which prevents them from connecting with and easily accessing Dorje Shugden’s help.

One of the biggest obstacles – in fact, the biggest obstacle – is the ban against Dorje Shugden. The ban and the resulting negative propaganda from the Central Tibetan Administration (CTA) have led many people to develop wrong view about Dorje Shugden’s nature. As a result, although they would benefit from a connection with Dorje Shugden, they are unable to connect with him because the CTA has poisoned their view of him.

When they hold this wrong view of him, they actively avoid a deity who has been promised to be the Dharma Protector of our times, with the closest karmic connection to beings of this time period. This promise was made by Kyabje Pabongka Rinpoche, who made a similar promise regarding the efficacy of Vajrayogini’s practice, one which is believed by Gelugs all over the world. If the promise regarding Vajrayogini is commonly believed, why not this promise regarding Dorje Shugden? It is a sad affair indeed that practitioners may miss the opportunity to connect with Dorje Shugden as a result of the ban.

The importance of clearing the Dorje Shugden lamas’ names is also significant in the question of gaining attainments in tantric practice. In tantric practices, the prayers start with the dissolution of the lineage lamas and their blessings, beginning with the originating lama into the next lineage holder and so on, down to our guru from whom we received the practice. At this point, when the blessings are the most potent, our guru who embodies all of the attainments of the lineage lamas before him dissolves into us.

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Penpa Tsering, Speaker of the Tibetan Parliament in Exile and former Sikyong candidate, defames Kyabje Pabongka Rinpoche

Many of the lineage holders of the tantric practices today just so happen to have relied upon Dorje Shugden as well, for example His Holiness Kyabje Pabongka Rinpoche or His Holiness Trijang Rinpoche. Thanks to the encouragement of the Tibetan leadership, many of these lineage holders have been belittled and wrong view has been developed about them. When we develop wrong view of any of the lineage lamas, that pathway of one lama dissolving into another is interrupted. It is therefore even more disturbing that as a result of this wrong view of Dorje Shugden and the lineage lamas, practitioners cut off the blessings and attainments they receive from their practices when they belittle the very vessel of attainments – the lineage lamas themselves. Thus it is important to clear the names of the lineage lamas, for the sake of gaining attainments from one’s tantric practice.

However, the lamas who would be able to clear this wrong view are not given the opportunity to do so. They are labelled as anti-Tibetan and, more dangerously, anti-Dalai Lama and people are encouraged to direct violence and vulgarities at them.

His Eminence Kyabje Dagom Rinpoche, a prominent Dorje Shugden lama whose premature and untimely death is said to have been caused by the CTA poisoning him.

Therefore not only have the CTA poisoned people’s view of Dorje Shugden, but they have also poisoned the public’s view of lamas who rely on Dorje Shugden. Karmically and spiritually, this wrong view is dangerous because the lamas that the CTA targets are attained and have become one with their yidams (meditational deities). This is evidenced by the scope and scale of their works. Some lamas, for example Guru Deva Rinpoche, were instrumental in the reestablishment of the Tibetan Buddhist faith in exile where their monumental financial contributions allowed for monasteries to be built to house the monks and develop a new home for the Dharma. Similarly, the teachings would not have flourished in exile without the erudite scholarship of lamas like His Holiness Kyabje Trijang Rinpoche, His Eminence Dagom Rinpoche, His Eminence Serkong Tsenshab Rinpoche, Geshe Rabten, Geshe Thubten Trinley, Geshe Tsultrim Tenzin, and the thousands of monks who subsequently became geshes and Dharma teachers thanks to their extensive teachings.

Therefore if developing wrong view of enlightened beings results in heavy negative karma, what more is there to say about directing violence, vulgarities and curses towards beings like these who have massively benefited sentient beings as a result of their works?

Working to clean the name of our lamas is not only a practice of compassion to connect people with Manjushri, but also a practice of compassion for anti-Shugden people to stop them from accumulating heavy negative karma when they denigrate and degrade qualified teachers and enlightened beings. Working to clear the name of lamas who rely on Dorje Shugden is also a practice of compassion to end the pain of families torn apart by this needless controversy, as well as teachers and students who are forced to separate, remain distant and break their samaya due to their differing approaches to Dorje Shugden practice.



The ban, being illegal and undemocratic, creates unnecessary obstacles and difficulties for these lamas and their reincarnations to continue their work.

The unassuming public may wonder why so much focus is placed on Dorje Shugden. It is important to remember that this focus on Dorje Shugden is actually a very recent development. Until the ban was enforced twenty years ago, these lamas were teaching and promoting Lama Tsongkhapa’s pure lineage, without any particular focus on Dorje Shugden.

The focus these days is on Dorje Shugden because of the ban by the Tibetan leadership; under any other circumstances, the same energy and resources would have been used to promote other deities in the Buddhist pantheon. As a direct result of the ban however, Dorje Shugden lamas are unable to do this freely due to the stigma that hangs over their centers and monasteries. Potential students and sponsors avoid Shugden-reliant monasteries and Dharma centers, erroneously believing them to be places of demon worship. In the best case scenario, they may go to another center to receive teachings from another lama or lineage; in the worst case scenario, with no other centers nearby, they may not seek out another Dharma center and in fact, not become Buddhist at all and benefit from Shakyamuni’s teachings.

This is just a small handful of the great masters who have relied on Dorje Shugden. Thanks to the ban on Dorje Shugden, their reputations are stained despite their immense works to preserve Lama Tsongkhapa’s lineage and their current reincarnations face many obstacles in continuing this work. Click to enlarge.

What is more, Dorje Shugden lamas are shunned and their educations are interrupted because of their refusal to give up the practice; to this day, geshes who rely on Dorje Shugden do not have a tantric college to attend because their refusal to give up Dorje Shugden practice bars them from entering Gyuto and Gyume Tantric Colleges (as is tradition after their geshe conferment ceremonies in Gaden, Sera and Drepung).

This situation has compelled Gelug practitioners to focus on Dorje Shugden and focus on clearing his name and that of the lamas who rely on him, because the ban stains their reputations which in turn hinders the growth of the entirety of Tsongkhapa’s tradition. The ban ostracizes, marginalizes and disregards an entire group of teachers who would otherwise be able to teach freely. As a direct result of the ban therefore, more resources are put into fighting to clear the lamas’ names, which could otherwise be redirected towards promoting the entirety of Tsongkhapa’s lineage itself. This points itself to the ultimate importance of clearing the reputations of the Shugden lamas – no matter how hard we work at our monasteries and Dharma centers, our lamas’ activities will never reach fruition and its full potential so as long as the stigma of being Shugden practitioners hangs over their heads.

Kyabje Trijang Dorjechang taught tirelessly, giving countless teachings and initiations to hundreds of thousands of monks, nuns and lay people.

Using His Holiness Kyabje Trijang Dorjechang as an example, the Dorje Shugden ban has tarnished his name in the eyes of many practitioners despite the vast contributions he has made to Tibetan society. Anti-Shugden Tibetans have forgotten that he composed their national anthem, or that he was one of the first principals of the Tibetan Children’s Village (TCV) School and was therefore responsible for their secular education. Many have also forgotten his innumerable works to reestablish the medical system in exile, rediscovering doctors of Tibetan medicine like the famed Dr Dolma who might have otherwise continued to languish in building roads instead of utilizing her invaluable medical skills.

Anti-Shugden Tibetans have forgotten that Kyabje Trijang Rinpoche, the teacher of teacher, educated thousands of monks who later became the geshes that we receive teachings from up to this day. It would not be untrue to say that virtually every great Gelug master and teacher in the world today has received teachings and initiations from Trijang Rinpoche. After going into exile, Trijang Rinpoche taught tirelessly, giving numerous teachings, empowerments and transmissions. Tibetan Buddhism in general, and the Gelug lineage specifically, owes a huge debt of gratitude towards this accomplished master and lineage holder for preserving the the teachings in this manner.

Most of all, the anti-Shugden group have forgotten that Kyabje Trijang Dorjechang was one of the tutors of their leader, His Holiness the Dalai Lama. The Dalai Lama learned half of everything he knows and teaches today from this great master. As a secular leader, His Holiness the Dalai Lama has become the statesman that he is thanks to Trijang Rinpoche who was known for being extremely politically astute. Anti-Shugden Tibetans forget that after 1959, Trijang Rinpoche played a vital role in outlining the basic structure of the Tibetan Government in Exile (TGIE).

As a spiritual leader, half of the Dalai Lama’s knowledge, learning and empowerments which he now passes on to others came from Trijang Rinpoche. Anti-Shugden people forget this when they receive teachings from the Dalai Lama, while disparaging Trijang Rinpoche’s name on the same breath.

Kyabje Trijang Chocktrul Rinpoche received a warm welcome during his teaching visit to Mongolia in 2014. A few months later, it was followed by a speech from the Tibetan leadership designed to dampen Mongolian enthusiasm and faith in Trijang Rinpoche’s works, and create opposition for any future visits.

Thanks to the ban, Kyabje Trijang Dorjechang’s name continues to be stained as a devil worshipper and his current incarnation, Kyabje Trijang Chocktrul Rinpoche carries and is a target of this ‘stigma’. When Kyabje Trijang Chocktrul Rinpoche taught in Mongolia in 2014, his visit there was swiftly followed by a speech from His Holiness the Dalai Lama to 600 Mongolians in Dharamsala. The Dalai Lama spoke about the failure of his own teacher, the previous Kyabje Trijang Rinpoche in giving up Dorje Shugden practice. It was clearly an attempt by Dharamsala to stop Trijang Chocktrul Rinpoche’s rise in influence among the Mongolians, and create opposition for any planned future visits to Mongolia.

We do not even have to mention the thousands of other lamas who cannot travel and teach freely, for example His Holiness Kyabje Yongyal Rinpoche who was prevented from entering India. At Bangalore Airport, and despite having all of the necessary paperwork, Yongyal Rinpoche was detained and prevented from traveling onwards to Serpom Monastery where he was due to give teachings and initiations. Need we mention Kyabje Zemey Rinpoche, who manifested a stroke after the publication of the Yellow Book and did not speak for the rest of his life? The publication of the Yellow Book, and the subsequently severe ostracization for being supposedly anti-Dalai Lama, resulted in the ‘loss’ of a lama of such high caliber that he educated and created translators such as Thupten Jinpa, who now translates for the Dalai Lama.

Kyabje Zemey Rinpoche (highlighted in red) with His Holiness the Dalai Lama (front row, seated, center). When the Dalai Lama visited China in the 1950s, Zemey Rinpoche was one of the esteemed masters that the Dalai Lama invited to follow him. This close relationship was destroyed after the accidental publication of the Yellow Book, which led to Zemey Rinpoche being labelled and ostracized as anti-Dalai Lama.

To this day, Gangchen Rinpoche continues to face challenges and opposition from other Tibetan Buddhist organisations throughout Italy who report him to the Italian Buddhist Association for being supposedly anti-Dalai Lama and pro-China. His student, Claudio Cipullo who helped to start Kopan Monastery in Nepal and Istituto Lama Tzong Khapa in Italy, is no longer welcomed at the very places he helped to established because he refused to give up Dorje Shugden practice. In Singapore and Malaysia, lamas like Tsem Rinpoche are targeted by local organizations who have self-appointed themselves as the police of Buddhist practitioners in their respective countries.



The worldwide implications of the ban on Dorje Shugden therefore compels us to consider that clearing the name of Dorje Shugden lamas is a matter of ethics. The inability of these lamas to teach and travel freely is an imposition and restriction on their religious freedom, and the ban contradicts every principle of democracy in the countries where Tibetans in exile have been given refuge – India, the United States, Canada, Switzerland, the United Kingdom, Germany, just to name a few. In these modern democratic nations, it is illegal, unfair and unethical to marginalize people based on their religious faith and beliefs.

In today’s culture of fear, would FPMT still invite His Holiness Kyabje Zong Rinpoche (a Dorje Shugden lama) to perform the cremation rites for their founder and teacher, Lama Yeshe (another Dorje Shugden lama)? Or would they shun their founder altogether, since he was a Dorje Shugden lama?

It is also an imposition and restriction on Buddhist practitioners who wish to receive teachings from particular lamas, but are unable to do so because they carry the ‘stigma’ of being Dorje Shugden practitioners. Clearing the name of the Dorje Shugden lamas will lift the cloud of suspicion that has hung over all teacher-student interactions in the Tibetan Buddhist world since the ban was enforced in 1996. This culture of fear, which harkens back to a kind of Cold War-era style of spying where people are afraid to be associated with Dorje Shugden practitioners, is not a healthy manner of existence. The restrictions and subsequent stigmatization of Shugden lamas are a complete antithesis to the aim of Buddhism which is ultimate liberation and freedom.

As a matter of spiritual ethics, practitioners who have sogtae (life entrustment of Dorje Shugden) made a commitment to hold Dorje Shugden as their Protector until they achieve Bodhicitta. More importantly, they made a commitment to their lama to maintain the practice. If the practice is being stamped out in the form of the illegal ban on Dorje Shugden, some practitioners may feel that it is their responsibility to keep it alive by clearing their Protector’s names, and to stop the ongoing belittlement of their tantric masters.



All of the difficulties that Dorje Shugden lamas face are a direct result of the ban, and nothing else. The ban stains their reputations which in turn hinders the growth of the entirety of Tsongkhapa’s tradition, because they are unable to teach and travel freely. Hence lifting the ban on Dorje Shugden and clearing the name of the Shugden lamas is not just a matter of secular importance but of religious importance too. If Tibetan Buddhists are serious about keeping the Gelug lineage alive, it is their spiritual imperative to work towards the lifting of the ban so that a sector of Gelug lamas can join all of the other non-Shugden lamas in freely preserving the lineage.

Because the ban is so intrinsically linked with His Holiness the Dalai Lama’s image, one day in the far future when His Holiness is no longer with us, the ban will become less relevant and over time, the strength of feeling over the ban will fade. This is something anti-Shugden supporters of the Tibetan leadership must seriously consider if their real motivation is to preserve Tibetan Buddhist teachings. Ultimately, Dorje Shugden as an enlightened being will outlast any man-made ban against him, making it futile to suppress his name, his practice and his proponents when it appears that the only result of doing so is the slow destruction of Lama Tsongkhapa’s tradition.

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  1. The cracks in Tibetan society are starting to show, and it is now coming to the attention of local Indians who have all but identified the Tibetan leadership as the source of the divisions. According to this author, disunity amongst the Tibetans is now creating problems for Indian law enforcement agencies, and this disunity may culminate in young Tibetans holding silent grudges against their host country. It is incredible that after six decades of generosity from India, Indians are now facing the very real possibility Tibetans can be ungrateful towards India. The Tibetan leadership totally failed to impart positive values upon their exiled community, like gratitude for those kindest to them and the need to repay these kindnesses with real, tangible results. It’s also very unlikely that the Tibetan leadership will now start to do this, after six decades of failing to do so. Indians need to realise this, and see that there is no benefit for their nation to align themselves with the Tibetan leadership, and there never will be.
    Tibetan disunity not in India’s interest
    John S. Shilshi
    Updated: August 7, 2018, 11:00 AM
    India is home to the Dalai Lama and an estimated 120,000 Tibetan refugees. Though this humanitarian gesture on India’s part comes at the cost of risking New Delhi’s relations with China, India has never wavered in ensuring that Tibetans live with dignity and respect. Notified settlements across the country were made available so that they can live as independently as possible and practice Tibetan religion and culture. They are also allowed to establish centres of higher learning in Tibetan Buddhism. As a result, several reputed Buddhist institutes came up in Karnataka, and in the Indian Himalayan belt. In what may be termed as a gesture well reciprocated, and because of the respect and influence His Holiness the Dalai Lama commands, the Tibetan diaspora also lived as a peaceful community, rarely creating problems for India’s law enforcement agencies.
    The situation, however, changed from 2000 onwards when unity amongst Tibetans suffered some setback due to developments like the Karmapa succession controversy and the controversy over worshiping of Dorje Shugden. In a unique case of politics getting the better of religion, two senior monks of the Karma kargyue sect of Tibetan Buddhism, Tai Situ Rinpoche and late Shamar Rinpoche, developed serious differences after the demise of Rangjung Rigpe Dorje, the 16th Karmapa, in 1981. This animosity ultimately led to emergence of two 17th Karmapa candidates in the early nineties. While Tai Situ Rinpoche identified and recognised UghyanThinley Dorje, late Shamar Rinpoche anointed Thinley Thaye Dorje as his Karmapa candidate. Enthronement of their respective protégés at the Rumtek Monastery in Sikkim, the supreme seat of the Karma Kargue linage, being their primary objective, both started indulging in activities monks normally are expected to, and bitterness spewed against each other.
    The bitter rivalry assumed a new dimension when UghyenThinley Dorje suddenly appeared in India in January 2000. The competition became fiercer and hectic political lobbying, never known in the history of Tibetan Buddhism on Indian soil, became common place. Apart from pulling strings at their disposal in Sikkim as well as in the power corridors of New Delhi, these senior monks spat against each other with allegations and counter allegations, widening the gaps between their supporters. His Holiness the Dalai Lama, choosing to favour one of the candidates—a decision many Tibet watchers felt was ill-timed—had also limited possible scope of rapprochement. Hence, the Karma Kargyue followers are now vertically divided, while the camps are dragged into a long drawn legal battle.
    Another development that unfortunately split the Tibetans is the controversy over Shugden worshipping, which again is an internal matter of the Gelugpa sect, to which the Dalai Lama belongs. It erupted as a result of the Dalai Lama urging Tibetans to refrain from worshiping Dorje Shugden, a deity believed to be a protector, according to Tibetan legend. Shugden practitioners, who felt offended by the call, describe it as an attack on freedom of religion, a right, which Dalai Lama himself tirelessly fought for. On the other hand, die hard Dalai Lama followers perceived the questioning of the decision as one challenging the wisdom of the Dalai Lama and mounted massive pressure on Dorje Shugden practitioners to relent, with some even demolishing the statues of the deity. The rivalry ultimately led to split in two Gelug monasteries in Karnataka, and Serpom and Shar Garden monasteries in Bylakupe and Mundgod respectively came under the control of Shugden followers. The bitterness associated with the split is exemplified by the fact that till today, members of these monasteries are treated as some sort of outcasts by the others. Thus, for the first time, the Tibetan diaspora in India gave birth to sections opposed to the Dalai Lama, with spillover effects in Tibet and elsewhere.
    For India, with a fragile internal security profile, a divided Tibetan population on its soil is not good news. It has several long-term implications. It is common knowledge that China considers Dalai Lama as a secessionist, one plotting to divide their country. The latter’s claim of “all that Tibetans were asking for, was a status of genuine autonomy within the Constitution of the Peoples’ Republic of China”, had fallen into deaf ears. China also considers him as someone who plays to the Indian tune to tickle China. Therefore, at a time when China has successfully shrunk the Dalai Lama’s space internationally, India continuing to extend the usual space for him is viewed as complicity. Sharp reaction from China when he was allowed to visit Arunachal Pradesh in April 2017, is a recent example. Such being the delicate nature of India-China relations on matters and issues concerning Tibetans, India can hardly afford to ignore the division within the diaspora. Past experience of dubious elements from Tibet having succeeded in infiltrating the Central Tibetan Administration, including the security wing, should be a warning.
    It is also time India understands the reason behind Tibetans seeking Indian passports, despite an existing arrangement for issue of Identity Certificates, which is passport equivalent. Some had even successfully taken recourse to legal remedy on the issue, and left the government of India red-faced. These changing moods should not be viewed as desires by Tibetans to become Indian citizens. They are triggered by the pathetic state of affairs associated with issuing of Identity Certificates, where delays in most cases are anything between six months to one year. Early streamlining of the process will drastically reduce their desire to hold Indian passport. It will also remove the wrongly perceived notion among some educated Tibetan youth, that the cumbersome process was a ploy by India to confine them in this country. While India should not shy from requesting the Dalai Lama to use his good offices to end all differences within the community in the interest of India’s internal security, it will also be necessary to ensure that young Tibetans do not nurse a silent grudge against the very country they called their second home.

  2. Dorje Shugden ban costs many damages & spoil so many relationships.Very sad to see Buddhism being destroy by ppl like CTA.How can prominent & important Lama of pure lineages be put down to low level.Why can’t Dorje Shugden ppl practice freely with religious freedom like everyone.Cta shd just shut their big fat mouth & contribute where they shd & not waste their time suppressing ppls practice.Cant wait for them to be disband.

  3. The ban will not be released unless HHDL raise his voice. Religion shouldn’t be involved with politics. Why CTA suppress Dorje Shugden religion? Why CTA create schism on religious freedom? Each of every individual has their very own rights and freedom on their choices. CTA is being so demonic, uncivilized and selfish. Too much of greed power could only seize peace, harmonious and trust of the Tibetans whether they are Shugden’s practitioners or not.

  4. Dorje Shugden ban is such an insult not only to the Gelugpa but the whole Tibetan Buddhism. i was trying not to focus on the down fall and the damage that have done of having the ban, but the benefits of the ban.. can anyone tell me about the benefit of the ban? Has the ban bring any good name to Tibet? the Tibetan? what about to Tibetan Buddhism? Does it bring more funds to CTA? brings up the Dalai Lama’s status in the world? Does the Dalai Lama having more fame and more followers after banning Dorje Shugden? Having more friends? Does Dorje Shugden ban bringing more prosperous to the Tibetan in exile? Does it create better diplomatic relationship with other leaders in the world? After 20 years of sufferings, does Dalai Lama and the CTA achieve what they wanted to achieve by banning Dorje Shugden? Does the ban returning Tibetan in india back to Tibet? If not then how long would Dalai Lama still want to carry on with this unproven prophecy and continue to insult and damage Buddhism?

  5. Dharma is being destroyed from within. That’s what CTA is doing. That is why Dorje Shugden arose, to protect the great teachings of Lama Tsongkhapa before they are completely wiped out from the annals of Buddhism and before the practices became a thing of the past. Humans, in their quest and hunger for power, control and wealth will do anything to achieve the end result.

  6. How ironic that Dorje Shugden arose as protector of Je Tsongkhapa doctrine and a ban is on to stop the worship of this Protector.

    Does that mean that the Dalai Lama is out to extinguish Tsongkhapa’s doctrine? All this really makes no sense.

    At the same time, what is occurring in my mind is that since Trijiang Rinpoche was the Dalai Lama’s tutor did the Dalai Lama not discuss and debate with Him when the Dalai Lama was initiated to the worship of Dorje Shugden. After all in the Gelug tradition debates are one of the main practice for students and teachers to consolidate points of views.

    The other question is how come the Dalai Lama could practise Dorje shugden for 17 years before He implemented the Ban. Was he waiting for the right time after the passing of his Tutor.

    The Ban is more and more illogical and beyond comprehension. The saddest repercussion caused is that many are unable to benefit from teachings of great erudite master as mentioned in this article and that alone is a result must unforgivable.

  7. We should stand up for human rights & religion freedom, We should all do it together.

    Try to imagine if we ‘re one of the Dorje Shugden practitioners, we would also hope to get support from people, we would want to seek justice. Don’t keep silent, we do not when will it be our turn for people to force things down into our throat, get choked & having only bystanders who just witness the event without doing anything else. Scary..

  8. Dorje Shugden practice has been there since 400 years ago and been practiced by so many great masters and in fact this great lama has taken rebirth to come back to continue to benefit many people. With their attainment and being Shugden practitioners how can they be wrong? Looking at some of the great lamas that has produces so many other great lamas that shows how effective these Shugden lamas is to help one to gain realization and ultimately enlightenment.

    Fence it’s importance of clearing the lama’s names so more people would have faith and benefited. The ban has created so much suffering be it in circular or in spiritual. The ban created separation not just between family but also between the guru and disciples. As such many people will sway away from spirituality and this directly created a bigger gap for the people with the divine. We know that we need protector practice to support us in our spiritual journey but with such ban it just created more distance and created the cause not to meet the protector in our future life.

    The ban must stop in order for people to be able to mend their spiritual relationship and to give people faith and hope in their practice.

  9. Buddhism will be destroyed by “Buddhist” (are all these person Buddhist?) themselves. That is what CTA is doing right now. Dorje Shugden practice in one of the Protector Practice. When CTA label the lamas as “Shugden Lama” and yet all these lamas is a great Buddhist practitioner who preach Buddha teaching. Indirectly they were saying Buddha teaching was wrong. Why are we saying Dorje Shugden is our protector at this time? Dorje Shugden is to protect the Dharma before it is completely destroyed.

  10. This articĺe is so insideful and concern about Gelupa lineage lama who practice Dorje Shugden and tantra have affected over pass 20 year since DS ban started. How many follower of these lama facing critisim and obstable just to follow theïr lama path. Many people view Tibetan buddhïsm has so much politic to interset just one practice create dishormy and segegation within tibetan community and feeling disapoinning don’t want to involve. Thefore the DS ban must lefted to save the dharma and the lineage of lama tsongkhapa.

  11. The real problem here is CTA, not Dorje Shugden. CTA is destroying everything including Tibetans future for being corrupt and didn’t do anything to help regain Tibet. All the leaders care is about money and neglect the Tibetans. One of the ways is to make Dorje Shugden as scapegoat. Sad…

  12. The Dorje Shugden ban has a very big impact on every Dorje Shugden practitioners especially the high lamas. Their names are tarnished and it will be very difficult to restore it as before the ban. Perhaps only way to clear the names of these great lamas would be the announcement of ending the ban by HH Dalai Lama but this day to come seems impossible at the moment.

  13. How can Dorje Shugden shorten the Dalai Lama’s life? If Dorje Shugden can do that, it means he has the power to override our Karma. This is impossible because the Buddha said everything that happens to us, is due to our action. No one, not even the Buddha can magically create an effect that is without the cause. However, Buddha can guide us how to change our karma or minimise the effect of our karma.

    The CTA claim Dorje Shugden practice can shorten the Dalai Lama’s life but he is now 84 years old, how to explain that? Did the CTA tell lie again?

    Dorje Shugden is an emanation of Manjushri who is an enlightened being. It is absolutely safe for us to take refuge in Dorje Shugden. Modern people needs a protector practice to remove obstacles and Dorje Shugden arose 400 years ago for this purpose.

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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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