The Yellow Book

Kyabje Zemey Rinpoche is the author of Yellow Book

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

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

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

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

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

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

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

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

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

For instance, Georges Dreyfus remarks that,

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

While David N. Kay states that,

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

And,

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

The wrathful aspect of Dorje Shugden is known as Trakze

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

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13 total comments on this postSubmit yours
  1. After reading the above article, I have a question that why the Gelug lineage and Nyingma teachings can not be mixed? If in those many many years ago that Lama Tsongkhapa can learn from many great masters and form the Gelug lineage, why now the rest can not? Perhaps the lineage must be pure to make us easy to follow and not every practice can be combined.

  2. The Yellow Book illustrates the detrimental con of mixing practice as it can endanger our spiritual

  3. The Yellow Book illustrates the detrimental consequences of mixing practice as it can endanger our spiritual progress. However, I believe that these consequences are not necessarily the work of Dorje Shugden but our Karma.

    This is the fundamental teaching of Buddhism: karma – the law of cause and effect. If Dorje Shugden can punish us for our actions, then the Buddha can certainly bring us to enlightenment out of compassion. Since the Buddha cannot free us from the Karma our action, neither can Dorje Shugden punish us.

    However, if we insist that these high Lamas suffered and died under the wrath of Dorje Shugden, then could Dorje Shugden be acting out of compassion to prevent us from committing these harmful acts!?

    If we can define Dorje Shugden to be a demon that should be banned for the above reason, we should also urgently ban the practice of Ra Lotsawa who practices Yamantaka as Ra Lotsawa used warfare to spread and protect the Dharma during his time. Actually, Buddha’s teachings that culminated in the Boddhisatva vows, should be questioned as it is stated in one vow that killing is “accepted” is required to bring greater benefit. Similarly, the Dalai Lama himself said it is “OK” for an “adept Kalachakra practitioner to kill a person under special circumstances” during a Kalachakra initiation in London in 1985.

    With the above arguments that adds to the contradictions in Dalai Lama’s stance against Dorje Shugden, the claim for The Yellow Book being the cause for HH to impose the ban is quite weak.

  4. To answer Sandra’s question, Lama Tsongkhapa did learn from all lineages masters from Sakya, Nyingma and Kagyu. With that, he is able to extract the best and purest of each tradition to form the Gelug lineage and taught in a manner easiest for the future generations to absorb and understand. Since Tsongkhapa has combined the best of all teachings, why the need to mix up the teachings and confuse our degenerate minds further? When lamas taught and engaged in practices which will cause more degeneration, it’s not surprising Dorje Shugden as a Buddha had to intervene to keep the teachings pure.

  5. We should read the examples given above from “Music Delighting the Ocean of Protectors” by Kyabje Trijang Dorje Chang.

    Many highly attained lamas, scholars are also listed down, and what actually happen when they started to combined the teaching. The practice were being introduced wrongly and because most of them are attained Lama and Scholars, what they do, people will follow, hence it will bring more harm to the Dharma and to themselves.

    In fact Protectors had indicated to them to stop it, but because of the negative Karma created, they have to suffer and go through the consequence. In some cases, they have short life, but the reason of it can be lesser time for them to create more negative Karma and to reinforce the negative habit.

    We can go to this link and read Page 112 and 113, the example of “Jedrung Lozang
    Trinley”

    http://www.dorjeshugden.com/articles/musicdelighting.pdf

  6. Buddhist schools, especially the Tibetan Buddhist schools prefer to remain pure in their lineages because the teachings have been passed down all the way from Buddha Shakyamuni himself. Mixing the lineages would break the direct connection to the source, it would also confuse disciples and outsiders as to the authenticity of the practices. Lama Tsongkhapa’s position was unique in the sense that during his time, Buddhism was in decline and the Buddha’s teachings needed to be revitalised and consolidated. It had to be a great scholar and master like Tsongkhapa who could learn from the best masters of the different traditions of his time and taking the essence of their teachings, founded the Gelug tradition. The Gelug lineage has the highest number of followers around the world and to the best of my knowledge, is well-preserved.

  7. Sandra, your question was also raised in my head and in understanding I related to my analogy to pedigree pets. When I was looking for my pet I was adamant to have a full pedigree because I wanted purity and so to speak not be “polluted”. In my head I figured that it would be similar in intent that by mixing we may “pollute” the purity of the lineage.

    I think that a more pertinent question is after reading the Yellow Book:

    “Unfortunately, the event was poorly documented but Georges Dreyfus and other Tibetologists attribute the start of the Dalai Lama’s ‘displeasure’ of Dorje Shugden to this period.” – IS THIS ACCURATE?

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

    Look at the time lapsed between the writing of the notes 1970 to the publication 1973 and the reaction of Dalai Lama 1976!? Too long for a reaction isn’t considering the “evilness” of Dorje Shugden… Interesting contemplation!

  8. We are told that the cause of the ban on the practice of Shugden is “The Yellow Book”. The Dalai Lama, according to this article, was so displeased with the stories of Dorje Shugden ‘killing’ high Lamas who had mixed and polluted their Gelug practice with other Lineage practices , that he decided that he was demonic and imposed the ban on Shugden practice.

    I will now refute this purported cause of the ban being imposed by the Dalai Lama. I will zero in on the “killing” by Dorje Shugden of various high influential Lamas. By mixing and corrupting their practice, these lamas were actually acting against the growth of Dharma; in fact they were destroying the Dharma which is the hope and lifeline of every being to achieve true ultimate peace and freedom from suffering. Being influential, they actually would influence their followers to follow their wrong practices which will definitely harm them. So in causing their deaths, he was actually protecting them and others and preventing them from committing gross transgressions.

    Other bodhisattvas, have done the same, including the Buddha himself. When he was a ship’s captain, in a previous life, he had to kill a would-be-assassin of 500 merchants on board the ship. In this way, he prevented them all from accruing the heavy negative karma of killing(the merchants, were they to come to know his intentions, would have killed him). In the Bodhisattva Vows, under Moral Discipline, it is an act of moral discipline to abandon the Refuge vow of killing, when universal compassion deems it necessary for you to do so.

  9. Unfortunately The Yellow Book fell under the wrong hand and was published indiscriminately. It was Kyabje Zemey Rinpoche’s personal notes not for the public and meant to be read along with Khabje Trijang Rinpoche’s Music Delighting an Ocean of Protectors featuring the same cautionary tales as contained in the Yellow Book. Music Delighting an Ocean of Protectors was published 7 years before The Yellow Book.

    Why the uproar and upheaval 7 years later? So much was said about bodhisattva killing, but the Dalai Lama is a highly learned person. This is a borrowed excuse.

    George Dreyfus was certainly wrong about The Yellow Book.

  10. “By mixing and corrupting their practice, these lamas were actually acting against the growth of Dharma; in fact they were destroying the Dharma which is the hope and lifeline of every being to achieve true ultimate peace and freedom from suffering. Being influential, they actually would influence their followers to follow their wrong practices which will definitely harm them. So in causing their deaths, he was actually protecting them and others and preventing them from committing gross transgressions.”

    This is the kind of speaking that scares ordinary Buddhists like myself. Why is mixing teachings from traditions (that have, incidentally, students have mixed teachings from for centuries) corupting practice? How do you know this would ‘definitely harm them’? I know many people who have learned from both Gelug and Nyingma teachers and practice well. Purity or mixing is a question of individual preference (or student or teacher) not an absolute dictat. Traditions have not been static but change.

    Most Tibetan schools (I don’t know much about the Sakya path) follow very similar preliminary teachings in learning about precious human life, karma, impermanence etc. Nyingmas clearly follow a different approach to emptiness but the tantric practices of all traditions are not disimilar and tantric deities and even dharma protectors (with the exception of the sectarian Shugden) are often used by more than one tradition.

    Does not the fact that a protector might cause chest pains and illness in a human being who wants to learn from a different school (which has more similarities than differences to the Gelug/Kadampa tradition) worry anyone?

    If you want to just learn Gelug teachings then please do. They are clearly excellent. Why, though, insist that everyone does the same and venerate a dharma protector who harms people for doing so? I believe that the campaign against he Dalai Lama is against religious restrictions yet Shugden worship seems to actively encourage a protector to cause harm for those who choose the religious freedom to take teachings from two schools, neither of which places that restriction on its students. Can no one see the hypocrisy in this?

  11. It is very unfortunate that the yellow book has fallen into the wrong hands & at the wrong time when the author Zemey Rinpoche didn’t have a chance to further explained the true meaning of the teachings & tales that he had received from Kyabje Trijang Rinpoche.

    At the period when Dorje Shugdeh practices was just started to take root, it may seems that Dorje Shugden was punishing the high lamas & practitioners for abandoning the Gelug teachings by causing great suffering & tragedy to their lives. In fact Dorje Shugden was acting out of compassion to keep reminding them the importance of purity of practice, not to practise mixing lineages which will bring confusions, hindrance in progress & later abandonment of the Dharma completely.

    Not only Dorje Shugden has sworn to safeguard the integrity of the Gelug Teaching, his protection has even extended towards practitioners of other school ( e.g. certain Nyingma monasteries of the Nyanang Region in Tibet who received their DS practices from the Great Fifth Dalai Lama).

    This great compassion & unbiased attitude are certainly some of the qualities found only in highly attained or enlightened being & nothing short of that.

  12. Lama Tsongkapa had received the teachings from the best Gurus of all traditions and incorporated the best practises into the Gelugpa’s practises. Therefore why would there be any need of introducing and mixing other traditions into Gelugpa’s already perfect practises unless there are personal interest either knowingly or misguidedly, involved.

    Dorje Shugden is protecting the pure lineage teachings of Lama Tsongkapa and the seemingly “attacks/killings” are actually ripening of the misguided being’s karma for trying to contaminate/pollute the pure teachings. If HH Pabongka Rinpoche, an attained and highly regarded Guru, were to introduce wrongful practise to Gelugpa’s practises, he could have caused much harm to many as they would have followed his teachings based on faith of his attainments. At the same time, with HH Pabongka Rinpoche taking the advice of Dorje Shugden, he had shown the reliability of the Protector in keeping the lineage teachings pure.

    With the understanding that the Dalai Lama wish to take on certain teachings from the Nyingma tradition, it is no wonder the claims of Lord Dorje Shugden’s practise will shorten his life. Was he worried that in polluting his practises, the Protector will bring down wrathful actions to kill him? So instead, the Dalai Lama takes the action of banning the Protector, creating schism and all sorts of harmful actions to cover his own wrongful act. How worldly is that? Or could it be a divine play to show the world how an enlightened being like Lord Dorje Shugden is not subject to karma but instead his enlightened activities proliferated to every corner of the world?

  13. OK – it’s important not to mix lineages or to mix practices – fine, it’s also important to overcome ignorance and prejudice – Je Tsongkhapa received teachings from Nyingma, Kagyu and Sakya teachers, it is important to know how Buddha Shakyamuni’s teachings evolved from his time to the present day – being ignorant of or disparaging towards other schools of Buddhism contradicts one’s refuge vows.

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Contemplate This

.…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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