What happens to lamas who practice Dorje Shugden? The Tibetan leadership says one thing, but their actions show another.

It is common knowledge that the Central Tibetan Administration (CTA; the Tibetan leadership based in Dharamsala) continuously promotes the false notion that Dorje Shugden is an unenlightened spirit or demon. They claim that he arose from the culmination of flawed and mistaken prayers made during his previous life as Tulku Dragpa Gyeltsen. As a lowly vengeful spirit, the CTA maintains that it is his nature to harm sentient beings. Hence, the CTA equates the propitiation of Dorje Shudgen to spirit worship. This is a claim which presents a serious problem for Buddhist practitioners.

The foundation of the Buddhist faith is one’s refuge in the Buddha, Dharma and Sangha, collectively known as the Three Jewels. A part of this involves a commitment to rely only on the Enlightened Beings (Buddhas) on the path towards complete liberation from suffering. As the central-most aspect of Buddhist practice, all other practices hinge on this refuge being intact. By worshiping a spirit or demon, this refuge is broken and the karmic consequences of breaking one’s vows will lead to an unfortunate rebirth in one of the three lower realms (animal, hungry ghost or hell-being).

Such sentiments echo His Holiness the 14^th Dalai Lama’s thinly veiled threat during his address to the Sangha that,

Those who worship Dorje Shugden will be reborn in the three lower realms.

Hence, by preying on the Tibetan people’s fear of a negative rebirth, this has become one of the ways by which the CTA justifies the undemocratic ban on Dorje Shugden and the abuse against Dorje Shugden practitioners for the last 20 years. They claim that there is a need to ban the practice because of the harm it causes to practitioners.

Following such strong statements, the CTA capitalized on the situation to further their personal agendas. They began by taking extreme steps to police the religious belief of their citizens for their own personal advantage. From abusing state instruments to codifying discrimination against Dorje Shugden practitioners, to issuing controversial allegations designed to provoke hate and even violent reactions, the CTA expended a significant amount of public resources in an attempt to stamp out the religious practice.

The Proof is in the Pudding

But the amount of resources they have allocated to suppressing a religious practice is not the most disturbing aspect, nor are the violent consequences that often follow when someone is revealed as a Shugden practitioner. One of the more disturbing aspects of the whole Dorje Shugden ban is the sheer hypocrisy that permeates every decision and policy from the CTA. One example of their hypocritical behavior concerns their recognition of the reincarnations of many Dorje Shugden lamas.

Kyabje Zong Rinpoche (left) performing prayers for Lama Yeshe (right) just before Lama Yeshe passing. Both passed away as Dorje Shugden practitioners. According to the Tibetan leadership, both would have taken rebirth in the lower realms so why is the CTA recognizing their reincarnations?

According to the CTA, those who rely on Dorje Shugden will take rebirth in the three lower realms. This is because, according to the Tibetan leadership, Dorje Shugden is a spirit and relying on a spirit causes us to break our Refuge, Bodhisattva and Tantric vows. If we are to believe the CTA’s claims of what happens to you after death if you practice Shugden, it would therefore follow that high lamas who rely on Dorje Shugden will also take rebirth in the three lower realms. Hence, there should be no need to search for and recognize the reincarnations of Dorje Shugden Lamas. Based on the CTA’s flawed logic for imposing the ban, there should be no one to recognize as there should be no human reincarnation!

So why then does the CTA continue to recognize the irrefutable reincarnations of many Dorje Shugden lamas? Below are but a handful of stalwart Dorje Shugden high lamas and great masters who have, out of great compassion, returned amongst us in perfect human form to continue spreading the Dharma for the benefit of all. In many of these cases, the reincarnations were recognized by His Holiness the Dalai Lama himself, thus contradicting the Tibetan leadership’s own justification for banning the practice.

Not only is their recognition of these lamas’ reincarnations hypocritical but in recognizing these lamas, they invalidate their own reasons for imposing the ban. How can they say that Shugden practice is harmful and sends you to the three lower realms, when they themselves are recognizing lamas who clearly did not go to the three lower realms?

H.H. Kyabje Pabongka Rinpoche

H.H. Pabongka Rinpoche

One of the most recognizable lamas of the past century, His Holiness Kyabje Pabongka Dorjechang is a household name amongst Tibetan Buddhists everywhere. A renowned proponent of the Dorje Shugden practice, the fact that Kyabje Pabongka Rinpoche widely propagated this practice reflects the significant role he knew it would play in protecting and disseminating the Gelug teachings all around the world. Thanks to Pabongka Rinpoche’s kindness, many of these teachings and lineages are still intact and widely practiced today.

It is a real testament to Kyabje Pabongka Rinpoche’s attainments and the respect he commanded that H.H. the 13^th Dalai Lama requested Pabongka Rinpoche to give the annual Lamrim teachings in 1925, instead of asking the Gaden Throneholder (Gaden Tripa) as was customary. Arrangements were also made to extend Pabongka Rinpoche’s teachings to 11 days instead of the usual seven days.

There is no Gelug practitioner today who has not benefited from Kyabje Pabongka Rinpoche’s works at some point of their practice and study. For example, the universally-renowned Lamrim text, Liberation in the Palm of Your Hand, was compiled by His Holiness Kyabje Trijang Rinpoche, one of Pabongka Rinpoche’s direct students. The text is an edited recording of 24 days of Lamrim teachings given by Pabongka Rinpoche to tens of thousands of people. The text was personally acknowledged by H.H. the 13^th Dalai Lama to be authentic and of great importance, and it continues to be one of the main Lamrim references in Tibetan Buddhist studies throughout the world today.

H.H. Pabongka Choktrul Rinpoche (3rd and current supreme incarnation)

Kyabje Pabongka Rinpoche had many prominent students, like Kyabje Trijang Rinpoche who would later go on to become His Holiness the 14^th Dalai Lama’s tutor. Trijang Rinpoche would also find Pabongka Rinpoche’s subsequent reincarnation, Ngawang Lobsang Trinley Tenzin (1941-1969), who passed away in his twenties.

The current incarnation, His Holiness Kyabje Pabongka Choktrul Rinpoche Lobsang Thubten Trinley Kunkhyab was born in 1969. Identified in the early 1970s before the ban would have any real impact on his recognition, he continues to be universally accepted by the Gelug community, including His Holiness the Dalai Lama, as the unmistaken incarnation of the great Pabongka Dorjechang.

H.H. Kyabje Ling Rinpoche

H.H. Ling Rinpoche

One of the most influential teachers of our time, His Holiness Kyabje Ling Dorjechang was one of two tutors to His Holiness the 14^th Dalai Lama. Together with His Holiness Kyabje Trijang Rinpoche who was the other tutor, Ling Rinpoche played a significant role in imparting Dharma knowledge and practices to the 14^th Dalai Lama during the ruler’s most formative years.

Kyabje Ling Rinpoche’s impeccable knowledge in Sutra and Tantra was uncontested. Such was the respect for his attainments that the Gelug assembly of Varanasi University requested him to compose a ritual to invoke upon enlightened Dharma Protectors.

It is one thing to engage in prayers but it is quite another thing for a lama to be able to compose prayers that would successfully invoke upon the enlightened beings. On the side of the lama, to be able to request the enlightened beings to heed the prayer, he would have to have some kind of attainments himself, starting with Bodhicitta.

So the fact that the Gelug assembly requested Ling Rinpoche to compose a prayer, reflected their belief that prayers composed by him would be effective because he has attainments. The request that Ling Rinpoche so compassionately and skillfully granted turned out to be a simplified prayer of fulfillment, confession, request for activity and serkyem for Mahakala, Kalarupa, Palden Lhamo and Dorje Shugden.

H.H. the 7th Kyabje Ling Choktrul Rinpoche was enthroned by H.H. the 14th Dalai Lama

Kyabje Ling Rinpoche was a heart son of Kyabje Pabongka Rinpoche, hence it is no surprise that he was a Dorje Shugden practitioner. Many of the older monks who are still alive today can attest to Ling Rinpoche having frequently prescribed Dorje Shugden’s practice within the Tibetan community.

In 1987, the unmistaken incarnation of Kyabje Ling Rinpoche was recognized again by the student of his previous life, H.H. the 14^th Dalai Lama.

• Click here to download Kyabje Ling Rinpoche’s prayer to Dorje Shugden

H.H. Kyabje Trijang Rinpoche

H.H. Trijang Rinpoche

Few lamas have reached the renown of His Holiness Kyabje Trijang Rinpoche. Widely known as the ‘teacher of teachers’, it is an undeniable fact that many erudite and influential Gelug lamas in this modern era can attribute their Dharma knowledge and understanding to Kyabje Trijang Rinpoche, either as their direct teacher or their lineage teacher through his eminent students. In fact, Kyabje Trijang Rinpoche was one of the two tutors of His Holiness the 14^th Dalai Lama, and the majority of the 14^th Dalai Lama’s lineages, teachings, commentaries and practices are a result of Trijang Rinpoche’s transmissions. Trijang Rinpoche was also known to be an extremely astute politician, a quality that he imparted to the Dalai Lama ahead of his ascension to become the secular leader of the Tibetans.

H.H. Trijang Choktrul Rinpoche

Kyabje Trijang Rinpoche’s unmistaken faith in Dorje Shugden was so pervasively known, that the Dalai Lama exempted the current incarnation from the ban on the propitiation of Dorje Shugden. His is the one and only exception to the ban that has ever been expressly given by the Dalai Lama.

Not only did Kyabje Trijang Rinpoche find and train Dorje Shugden oracles, including the current 7^th Panglung Kuten, but he also wrote, compiled and composed extensive texts and prayers to help practitioners engage in the practice. He also compiled explanations into the background, nature and benefits of propitiating Dorje Shugden. This text is known as Music Delighting the Ocean of Protectors.

The current incarnation of this great master, Kyabje Trijang Choktrul Rinpoche was officially recognized by His Holiness the 14^th Dalai Lama on 23 April 1985. Just like his predecessor, Kyabje Trijang Choktrul Rinpoche continues to be a staunch devotee of the Dharma Protector Dorje Shugden, giving sogtae (life entrustment initiation) of Dorje Shugden to thousands of people.

• Click here to download Kyabje Trijang Rinpoche’s book

H.H. Kyabje Zong Rinpoche

H.H. Zong Rinpoche

His Holiness Kyabje Zong Rinpoche, considered to be an emanation of Heruka, was highly revered as a powerful tantrician. He gave many empowerments and teachings to thousands of students, with a special emphasis on the Tantras of Heruka, Yamantaka, Guhyasamaja and Vajrayogini. He was also known to be a master of the Hayagriva, Dorje Shugden, White Tara and Vaishravana practices.

Known to be a ritual master, there are stories aplenty of Kyabje Zong Rinpoche’s attainments, from controlling the weather to healing people, to the erudite and penetrative teachings that he would give directly from memory.

Zong Rinpoche was also very strict, traditional and exacting, especially when it came to rituals. Upon entering a prayer hall, if he saw the altar had not been set up properly, or the offerings were not done correctly, he would crush the tormas (ritual cakes) and leave. He would only return once the set-up had been done correctly. Instead of being offended, the monks would fold their hands and scramble to make the corrections. Such was their devotion and respect for Kyabje Zong Rinpoche.

H.H. Zong Choktrul Rinpoche

Kyabje Zong Rinpoche was a heart disciple of his root guru, Kyabje Trijang Rinpoche. It is therefore no surprise and no secret that Kyabje Zong Rinpoche shared an extremely close relationship with the Dharma Protector Dorje Shugden and consistently advised his students to propitiate Dorje Shugden strongly and devotedly.

His new incarnation was duly recognized by His Holiness the 14^th Dalai Lama and enthroned at Gaden Shartse Monastery in India amidst great pomp and ceremony.

• Click here to listen to the previous Kyabje Zong Rinpoche teach about Dorje Shugden’s background, history and origins

H.E. Zemey Rinpoche

H.E. Zemey Rinpoche

The greatness and significance of Kyabje Trijang Rinpoche’s contributions to the Dharma is widely believed to be unparalleled, but even so, Trijang Rinpoche himself singled out His Eminence Zemey Rinpoche as his equal in all aspects of attainments.

Zemey Rinpoche was an erudite scholar and a highly sought-after teacher by the monks from the three monasteries of Gaden, Sera and Drepung. As such, he became the teacher of many of the most influential practitioners of the world today including high lamas like H.E. Dagom Rinpoche and even the Dalai Lama’s translator, Thupten Jinpa. The last years of Zemey Rinpoche’s life were spent in isolated retreat, having been heavily ostracized by the Tibetan community due to his unwavering faith in Dorje Shugden.

H.E. Zemey Choktrul Rinpoche

The unmistaken incarnation of this great master has since returned, and he has been recognized by high lamas across Tibet, Nepal and India. In addition, the young incarnation has since officially reconnected with his Dharma Protector of many lifetimes as he has received Dorje Shugden initiation (sogtae) from Lama Jampa Ngodrup at Yangding Monastery in Daocheng County, Sichuan, China. Like his previous life when he was known as an erudite scholar, the current incarnation of Zemey Rinpoche has gained the reputation of being a formidable debater with penetrative insight into the teachings.

• Click here to download Kyabje Zemey Rinpoche’s book

H.E. Kyabje Domo Geshe Rinpoche

The 1st Domo Geshe Rinpoche, Ngawang Kalsang

According to the well-known story, upon meeting H.E. Domo Geshe Rinpoche Ngawang Kalsang, His Holiness the 13^th Dalai Lama was so impressed by this erudite master that he equated meeting Domo Geshe Rinpoche as meeting Lama Tsongkhapa himself.

Tales of Domo Geshe Rinpoche’s accomplishments are aplenty, from his remarkable healing abilities to his fulfillment of a prophecy made by both his Guru and Dromtönpa (the main disciple of Atisha Dipamkara) by erecting a large Maitreya Buddha statue at Galingkang.

Domo Geshe Rinpoche is also remembered for having tamed the ferocious spirit of a murdered Mongolian monk, and installing the being within Dorje Shugden’s entourage. He is now known as Namkar Barzin, and propitiated as a member of Dorje Shugden’s entourage who is especially effective in preventing robberies. In fact, Domo Geshe Rinpoche has always had a very close connection with Dorje Shugden. His monastery, Dungkar Gompa, which is located at the crossroads of India and Tibet, would come to host many powerful oracles of Dorje Shugden.

The 2nd Domo Geshe Rinpoche

The 2nd Domo Geshe Rinpoche, Ngawang Jigme, was known for his quick intelligence and humility. In 1976, Domo Geshe Rinpoche established Dungkar Gonpa Society in the United States and shortly after that, established Gangjong Namgyal, a large piece of land in the Catskills Mountains in New York State. Gangnam, as it came to be known, would host the Dalai Lama in the summer of 1981. Domo Geshe Rinpoche continued to reside here until his passing in 2001.

In the spring of 2008, the unmistaken incarnation of Domo Geshe Rinpoche was enthroned in Samten Choling Monastery in Ghoom; in Tashi Choling Monastery in Kurseong; and in Enchey House, the ancestral home of the previous Domo Geshe Rinpoche in Gangtok, Sikkim. On 21 June 2008, His Holiness Kyabje Trijang Choktrul Rinpoche and Kyabje Yongyal Rinpoche presided over the hair-cutting and final enthronement ceremonies at Gangnam in the USA. Today, Domo Geshe Rinpoche is undertaking his monastic education at Shar Gaden Monastery in South India.

Ironically, despite their assertion that Dorje Shugden lamas go to the three lower realms, the Tibetan leadership have also recognized their own candidate as the incarnation of this prominent Dorje Shugden lama. However, only the incarnation in Shar Gaden is acknowledged and recognized by Dorje Shugden practitioners, and indeed by Dorje Shugden himself, to be the true incarnation of the 2^nd Domo Geshe Rinpoche.

The 3rd Domo Geshe Rinpoche Losang Jigme Nyak-gi Wangchuk

H.E. Kyabje Denma Gonsa Rinpoche

H.E. Denma Gonsa Rinpoche

When political turmoil reached Tibet in 1959, many lamas left to enter a life of exile in India. Only a handful of high lamas remained in Tibet to navigate the tumultuous times, to try and preserve the Dharma there. H.E. Denma Gonsa Rinpoche was one such lama who remained in Tibet and worked tirelessly to ensure the Dharma would be protected and not lost. It is a feat many agree that he was more than qualified to do, considering Denma Gonsa Rinpoche has represented the Gaden, Sera, Drepung and Reting Monasteries in Lhasa, Shigatse, Shan Nan, and other places in Tibet.

Known to be a no-nonsense, direct lama, Denma Gonsa Rinpoche would, over time, come to win the respect of both Tibetans and Chinese alike. Denma Gonsa Rinpoche was a devotee of Dorje Shugden, having built Tibet’s largest Dorje Shugden statue at his monastery. Such was his unwavering faith in the Dharma Protector and the strength of his guru devotion that Denma Gonsa Rinpoche was one of the few lamas to speak out against the Dorje Shugden ban in its early days, even directly to H.H. the 14^th Dalai Lama himself.

As the well-known story goes, when the Dalai Lama called to gain Denma Gonsa Rinpoche’s support for the ban, the elderly lama hung up on the Dalai Lama. Whilst some saw this as rudeness or an act of defiance, others would later come to see this as skillful means – remaining on the phone with the Dalai Lama would have compelled Denma Gonsa Rinpoche to do something about the ban, as he would have found it difficult to resist a direct instruction from the Dalai Lama himself. Yet, he did not want to break his spiritual commitments by giving up the practice that he received from his own teachers. Regardless of Denma Gonsa Rinpoche’s motivations, his actions gave hope and courage to millions of Dorje Shugden practitioners to stand up against the ban on the practice.

H.E. the 20th Denma Gonsa Choktrul Rinpoche

Following specific instructions from Denma Gonsa Rinpoche prior to his entering clear light, his students found his perfect incarnation who was subsequently recognized by four of the greatest masters of the Gelugpa lineage, namely His Holiness the 11^th Panchen Lama, His Holiness Kyabje Pabongka Choktrul Rinpoche, His Holiness Kyabje Trijang Choktrul Rinpoche, and Dorje Shugden via oracular trance. On 31 July 2014, the 20^th Denma Gonsa Choktrul Rinpoche was enthroned in his monastery in Tibet, an event attended by over 200,000 people.

H.E. Kyabje Dagom Rinpoche

H.E. Kyabje Dagom Rinpoche

Recognized as the 12^th Dagom Rinpoche by H.H. Kyabje Trijang Dorje Chang at the age of six, His Eminence Kyabje Dagom Rinpoche was a true Dorje Shugden lama who showed every sign of being a highly accomplished master in both Sutra and Tantra. Dagom Rinpoche’s main practice was Yamantaka and indeed, the monastic community came to view the 12^th Dagom Rinpoche as being one with Yamantaka himself.

After the ban on Dorje Shugden, Dagom Rinpoche spent his later years in Nepal until he entered clear light in 2007 in Bangkok, Thailand. Dagom Rinpoche’s many deeds include his incorporation of Dorje Shugden as one of the main Protectors in the magnificent Gelugpa refuge tree.

H.E. the 13th Dagom Choktrul Rinpoche Lobsang Khyenrab Tenpai Wangchuk

To incorporate a Dharma Protector into a refuge tree is no insignificant matter. The refuge tree represents all the Buddhas, yidams and deities that a Buddhist practitioner can take refuge in. Spirits, demons and other unenlightened, lesser beings are not depicted on a refuge tree as they are not objects worthy of prostrating to or taking refuge in. Hence, for Dagom Rinpoche as Yamantaka to include Dorje Shugden on the refuge tree is a strong reflection of Dorje Shugden’s nature being that of Enlightenment itself.

On 21 November 2016, the new incarnation of Dagom Rinpoche was duly recognized and enthroned at Lhorong County’s Shodo Monastery, the traditional seat of the Dagom lineage of incarnations.

Ven. Geshe Rabten Rinpoche

Venerable Geshe Rabten Rinpoche, a renowned Dorje Shugden lama, served not only as the philosophical assistant of H.H. the 14^th Dalai Lama, but was entrusted by the Dalai Lama to ‘break into’ the West and propagate the Dharma there. Thus, long before Tibetan lamas had truly established themselves in the United States or Europe, Geshe Rabten became the first Tibetan Buddhist master to introduce the complete Vinaya-tradition and the study of the five major topics of Buddhism to the West.

Ven. Geshe Rabten Rinpoche

Amongst Geshe Rabten’s many notable students were Venerable Lama Thubten Yeshe and Venerable Lama Zopa Rinpoche, both of whom relied on Dorje Shugden for their own works in spreading Dharma to the Western Hemisphere. Also amongst Geshe Rabten’s students was Venerable Helmut Gassner, a Western Buddhist monk who would later become the Dalai Lama’s first translator in the West, especially in Europe.

Ven. Tenzin Rabgye Rinpoche

After Geshe Rabten’s passing, his heart student Ven. Gonsar Rinpoche continued Geshe Rabten’s legacy at Rabten Choeling Monastery in Switzerland.

In 1989, Geshe Rabten’s incarnation was discovered and recognized by Gonsar Rinpoche through a series of consultations with various authoritative sources including His Holiness the 14^th Dalai Lama and Dorje Shugden through oracular pronouncement. The new incarnation is known today as Rabten Rinpoche, or Tenzin Rabgye Rinpoche.

Venerable Lama Thubten Yeshe

Venerable Lama Yeshe, the founder of the Foundation for the Preservation of the Mahayana Tradition (FPMT), was one of the most beloved teachers of his time. Charming, humorous, easy-going yet extremely realized and very humble, Lama Yeshe’s method of delivering the Dharma meant thousands of Western students connected with Buddhism at a time when most were still unfamiliar with Eastern philosophies.

Lama Yeshe with his heart disciple Lama Zopa performing puja under a Dorje Shugden thangka

Under his stewardship and through his reliance on Dorje Shugden, Lama Yeshe grew FPMT to become one of the largest Tibetan Buddhist organizations in the world, with 165 Dharma centers, projects and social services.

It is no secret that Lama Yeshe strongly relied on Dorje Shugden for the growth and success of his organization. In fact, his chief disciple Lama Zopa himself has said that Lama Yeshe would never begin the One-Month Meditation Course held annually at Kopan Monastery without a kangsol (extensive puja/ritual) to propitiate the blessings of his Dharma Protector Dorje Shugden. In the image above, you can see Lama Yeshe (far right) and Lama Zopa (wearing glasses) engaged in a puja under a thangka of Dorje Shugden.

Lama Ösel Hita Torres

Based on His Holiness the 14^th Dalai Lama’s confirmation of Lama Zopa’s observations, Ösel Hita Torres was recognized as the unmistaken incarnation of Lama Yeshe. He was subsequently enthroned as Tenzin Ösel Rinpoche on March 1987 at Tushita Retreat Centre in Dharamsala, India. Again, the Dalai Lama’s recognition of Lama Ösel, as he came to be known, is ironic, confusing and hypocritical considering the Tibetan leadership’s assertion that those who rely on Dorje Shugden take rebirth in the three lower realms.

H.E. Serkong Dorjechang

A collage of H.E. Serkong Dorjechang’s incarnations

A prominent Dorje Shugden lama, His Eminence Serkong Dorjechang not only authored extensive commentaries on the Tantric deity Heruka Chakrasamvara, but he also wrote extensive confession and propitiation prayers (kangsol) to the Dharma Protector Dorje Shugden.

This kangsol forms the basis of the monthly Dorje Shugden puja performed by Gelugpas all over the world.

In it, Serkong Dorjechang not only asserted Dorje Shugden’s true enlightened nature but also made direct references to Dorje Shugden’s previous incarnation as Duldzin Dragpa Gyeltsen.

H.E. the 3rd Serkong Dorjechang

Serkong Dorjechang also referred to Dorje Shugden as the principal Protector of Lama Tsongkhapa’s teachings as well as the special Protector of the Gaden Ear-Whispered Lineage, the heart of the Gelug tradition.

The 3^rd Serkong Dorjechang was recognized as the reincarnation of the 2^nd Serkong Dorjechang by His Holiness the 14^th Dalai Lama during a Kalachakra initiation in Bodhgaya. Yet again, this recognition of the reincarnation of a Dorje Shugden lama was confusing at best and hypocritical at worst, considering the Tibetan leadership’s assertion that all Dorje Shugden practitioners take rebirth in the three lower realms.

H.E. Lati Rinpoche

H.E Lati Rinpoche

One of a very rare class of scholars, saints and practitioners who completed his training in Tibet itself, His Eminence Kyabje Lati Rinpoche not only served as spiritual advisor to H.H. the 14^th Dalai Lama but the Dalai Lama also entrusted him to tutor many of the young Rinpoches of the time.

Lati Rinpoche was a former abbot of Ganden Shartse Monastery, where he would teach, advice and guide the monks long after his abbotship tenure was completed. Hence, this Dorje Shugden lama educated many of the eminent teachers, masters and scholars of today, including the likes of His Holiness Kyabje Trijang Choktrul Rinpoche and His Eminence Tsem Rinpoche.

And like the thousands of monks of Ganden Shartse Monastery, Lati Rinpoche relied strongly on Dorje Shugden. He was well known to consult Dorje Shugden during the monthly trances held at the Dorje Shugden Protector Chapel in the monastery.

The young reincarnation of Lati Rinpoche with H.H. the 14th Dalai Lama

To say that the 14^th Dalai Lama respected Lati Rinpoche would be an understatement. The Dalai Lama was so fond of Lati Rinpoche that within the Dalai Lama’s personal monastery, Namgyal Monastery in Dharamsala, North India, the Dalai Lama had rooms permanently allocated for Lati Rinpoche’s use. It was a highly unusual occurrence, but it served to reflect their close, personal relationship. And so great was Lati Rinpoche’s contribution to the Buddhadharma that when he entered clear light, the 14^th Dalai Lama immediately composed a prayer for the swift return of Lati Rinpoche’s incarnation.

According to recent information released by Lati Ladrang, the new incarnation of Kyabje Lati Rinpoche has been found in Mustang, Nepal – along the border of Nepal and Tibet. Considering Lati Rinpoche’s well-known reliance on Dorje Shugden and the CTA’s claim that all Dorje Shugden practitioners take rebirth in the three lower realms, the Tibetan leadership’s act of recognizing yet another Shugden lama is very hypocritical.

Venerable Zawa Rinpoche

Ven. Zawa Tulku Rinpoche

In addition to having two prominent Dorje Shugden lamas like Kyabje Trijang Rinpoche and Kyabje Zong Rinpoche as his main gurus, Venerable Zawa Geshe Rinpoche received teachings from many high lamas of the Tibetan Buddhist tradition, including the practice of Dorje Shugden which he kept all his life.

It is a testament to his accomplishments that many miraculous signs appeared and quite a number of sacred relics were discovered when Zawa Geshe Rinpoche chose to pass into clear light.

In this life, the unmistaken incarnation of Zawa Geshe Rinpoche, Zawa Tulku Rinpoche was recognized again by many yogis and high lamas. This includes the Panglung Oracle when he was in trance of Dorje Shugden. Zawa Tulku Rinpoche was enthroned in an elaborate and large ceremony at Ganden Shartse Monastery in 1997.

H.H. Sharpa Choeje Rinpoche Jetsun Lobsang Nyima

H.H. Sharpa Choeje Rinpoche Jetsun Lobsang Nyima

It is a testament to His Holiness Sharpa Choeje Rinpoche’s attainments and the respect he won that, when he completed not one but two Vajrayogini three-year, three-month, three-day retreats, His Holiness the 14^th Dalai Lama instructed him to become the Abbot of Ganden Shartse Monastery.

This was after he had already completed a tenureship as Abbot of Gyuto Tantric College. Later, Kensur Jetsun Lobsang Nyima Rinpoche ascended to the throne of Sharpa Choeje, ‘Lord of the East’. This put him in line to become the next Gaden Tripa, the Throneholder of the Gelug school of Tibetan Buddhism considered to be Lama Tsongkhapa’s representative on this earth.

The young incarnation of H.H. Sharpa Choeje Jetsun Lobsang Nyima

Being a devoted student of H.H. Kyabje Trijang Rinpoche and H.H. Kyabje Zong Rinpoche, it is no surprise that Sharpa Choeje Jetsun Lobsang Nyima faithfully propitiated Dorje Shugden.

What is surprising however, is that both Dorje Shugden and His Holiness the 14^th Dalai Lama have confirmed the same candidate as the unmistaken incarnation of Sharpa Choeje Rinpoche. It is surprising considering the Tibetan leadership’s false assertion that those who rely on Dorje Shugden will take rebirth in the three lower realms.

H.H. the 10th Panchen Lama Lobsang Trinley Lhundrub Chokyi Gyaltsen

H.H. the 10th Panchen Lama

It is common knowledge that in his great omniscience, His Holiness the 10^th Panchen Lama held Dorje Shugden as a principal Dharma Protector of his lineage. In fact, at his monastic seat of Tashi Lhunpo Monastery, he would personally propitiate Dorje Shugden together with the other Protectors of Tashi Lhunpo. Tashi Lhunpo itself has a special temple and chapel dedicated to the Dharma Protector Dorje Shugden. Every day, special pujas, rites and rituals propitiating Dorje Shugden’s blessings are conducted by senior monks, as they have been for decades already.

The 10^th Panchen Lama wrote extensively, and his works have been compiled into various volumes known collectively as a sungbum (collected works). Contained within the Panchen Lama’s sungbum are extensive prayers that the Panchen Lama himself composed to propitiate Dorje Shugden’s blessings. Had Dorje Shugden been a minor Protector, or an insignificant practice, a lama of the Panchen Lama’s caliber would not have dedicated so many pages of his sungbum to the propitiation of Dorje Shugden.

H.H. the 11th Panchen Lama Gyaincain Norbu

On 29 November 1995, His Holiness the 11^th Panchen Lama Jetsun Lobsang Jampa Lhundrub Chokyi Gyalpo Pelsangpo was recognized and was enthroned in Tashi Lhunpo Monastery in Shigatse, Tibet on 8 December of that same year. He was selected using the Golden Urn Method, which had also been used for recognizing the 11^th Dalai Lama and His Holiness the 8^th Panchen Lama.

The Tibetan leadership have proposed their own candidate for the seat of the 11^th Panchen Lama. Their insistence on a candidate is confusing considering the 10^th Panchen Lama clearly worshipped Dorje Shugden and therefore, according to the CTA’s own claim, there should not be an 11^th Panchen Lama at all. Therefore, their own action of recognizing a Panchen Lama candidate contradicts what they claim to be true about Dorje Shugden.

• Click here to download His Holiness the 10^th Panchen Lama’s sungbum

Conclusion

It is clearly evident from the above that;

• All these erudite enlightened masters had unshakable faith in the Dharma Protector Dorje Shugden and were committed proponents of the Protector’s practice
• All of them are irrefutable masters of both Sutra and Tantra of impeccable standing and unstained reputation
• All their reincarnations were either found, confirmed, recognized and/or enthroned by highly learned and accomplished masters with the same irrefutable attainments and qualities

Thus, if Dorje Shugden was really an evil spirit, it should be impossible for any one of the above lamas to reincarnate in human form at all given, according to the CTA, that they were doomed to end up in the three lower realms. If Dorje Shugden’s practice really is demon worship that causes people to take rebirth in the three lower realms, then why did His Holiness the 14^th Dalai Lama confirm and enthrone the reincarnations of Dorje Shugden masters?

At the end of the day:

• There is clear evidence of Dorje Shugden lamas returning in perfect human form (and not ending up in the three lower realms) despite their continued propitiation of Dorje Shugden
• The actions of the Tibetan leadership are inconsistent, hypocritical and contradictory to their own stance about Dorje Shugden practice
• In the absence of clear proof, the Tibetan leadership has no solid justification to ban Dorje Shugden practice. In recognizing the reincarnation of any Dorje Shugden lama, they themselves undermine and invalidate one of the reasons they gave to ban the practice
• For Dorje Shugden practitioners, there is no contradiction in their behavior – Dorje Shugden practitioners believe Dorje Shugden is an enlightened being and thus, his practice will not send practitioners to the three lower realms. As a result, there is no conflict in recognizing any reincarnations.

Thus, it is plain to see that the Tibetan leadership’s false assertions damning Dorje Shugden as an evil spirt just does not add up. But then again, considering the ban has always been based on politically-motivated trumped-up charges, is it any surprise that yet again, the Tibetan leadership’s behavior is proven to be hypocritical and their reasons for the ban proven to be wrong? No, there is absolutely no surprise at all.

Read about many more great masters who have relied on Dorje Shugden throughout the ages:
https://www.dorjeshugden.com/category/great-masters/

By: Ringzin Tsomo

On August 30, 2017, His Holiness the 11th Panchen Lama Bainqen Erdini Qoigyijabu traveled to Chamdo and visited Jampa Ling Monastery. The monastery is situated in Zhidoi County, Qinghai province of China. This visit follows the Panchen Lama’s visit to Denma Gonsa Monastery on July 19, 2017. Jampa Ling was built in 1444 by a disciple of the famed Lama Tsongkhapa, founder of the Gelugpa tradition of Tibetan Buddhism. Up until now, Chamdo is one of the strongholds of Dorje Shugden practice. The loyalty of the locals towards this sacred practice is well known within Tibetan society. Jampa Ling is also known for its strict disciplinary and monastic system, both of which are hallmarks of the Gelug tradition. Throughout all of the pictures and the video below, the Panchen Lama is seen blessing the public by placing his hand onto their heads. This is a traditional form of bestowing blessings, practised by high lamas for thousands of years. The crowd were extremely fortunate to be in the presence of this great teacher who has studied under various elite and knowledgeable masters. Even without his ‘Panchen Lama’ title, he is still a qualified and pure monk who has kept his vows intact since the time of his monastic ordination. He has also received numerous tantric initiations from some of the most renowned mastersof this era. Therefore he is more than qualified to teach and transmit the holy teachings of Lord Buddha. Below are some pictures and a video of the event so that you may rejoice in the spread and growth of Dharma in Tibet. May His Holiness the 11th Panchen Lama’s works be free from obstacles, and tens of thousands of people continue to be able to connect to the beneficial teachings of Buddha and Tsongkhapa through his activities.  

The Panchen Lama was warmly welcomed by locals in Chamdo

Many people turned up to be in the presence of the Panchen Lama

Monks queued and lined up to give an official welcome to the highest lama in Tibet

The Panchen Lama being escorted into the prayer hall

His Holiness the 11th Panchen Lama has studied for over 30 years, and received numerous commentaries, teachings and initiations. As someone who holds his vows, he is more than qualified to transmit these teachings and practices on to others.

Grand ornate throne befitting a lama of his stature

The Panchen Lama blessing attendees

The 11th Panchen Lama bestowing blessings on the Tibetan faithful

The Panchen Lama visits Jampa Ling Monastery in Chamdo, Tibet

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Information on Jampa Ling

Jampa Ling is located in Chamdo, Tibet, and was built by a disciple of Lord Tsongkhapa in 1444. At its prime there was 5,000 monks at the monastery. The monastery is surrounded by many smaller chapels, and is especially famous for its annual “Lama Dance”. Currently, the monastery houses 1,300 monks. Overlooking the town of Chamdo, the monastery is situated on a hill above the confluence of the rivers Dza Chu (Mekong) and Ngom Chu. It was founded as one of the earliest Gelugpa institutions apart from Ue-Tsang, and has grown to become the largest Gelugpa monastery in Kham. A local legend tells that when Lord Tsongkhapa traveled from Amdo to central Tibet and came through Chamdo in 1373, he predicted that the Buddhist doctrine would thrive there one day. This prophecy came true some seven decades later, in 1437, when one of Lord Tsongkhapa’s disciples named Jangsem Sherab Sangpo laid the foundations for a big monastery. Sherab Sangpo was a native of Kham who first studied at Sera monastery in Lhasa. As he was very much impressed with the high standard of spiritual and intellectual attainments on the part of many scholars there, he once thought to himself, ‘On my return home I should like to do something similar for the welfare of the people.’ Jang Chub Bum, an important personage at Sera, read his mind and invited him to his own room. The guest was given many gifts and was told, ‘I understand you will soon return to Kham to propagate the doctrine, hence these small gifts.’ The guest was surprised, saying: ‘I did not speak of returning to Kham. Do I understand that I am not welcome here? I shall ask Gyaltshab Je about this. Maybe he will let me stay.’ He went to Ganden Monastery to see him. But strange enough, this senior disciple of Lord Tsongkhapa did not persuade him to remain in Tibet either, but instead encouraged him to go to Chamdo and gave him many gifts. Consequently, in 1444 he built the Jampa Ling Monastery in Chamdo, the first in Kham. For more information, click here.

The mural of Dorje Shugden is prominent on the wall behind the Panchen Lama as he enters the main prayer hall of Denma Gonsa Monastery

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.

By: Steve Lee

The highest-ranking lama of Tibet, the 11th Panchen Lama Bainqen Erdini Qoigyijabu officially visited Denma Gonsa monastery on the 19th July 2017. This massive Dorje Shugden monastery is situated in Zhidoi County, Qinghai province of China. In addition, the Panchen Lama also visited a nursing home in the county to grace a charitable event and blessed the elderly residents there.

Denma Gonsa Monastery is situated in Zhidoi County, Qinghai province of China

Denma Gonsa Monastery’s Lama Tsongkhapa statue is 35.32 meters high and this makes it the world’s largest indoor gilded bronze statue

The Panchen Lama visited the monastery following an invitation by the young incarnate lama of the monastery, Denma Gonsa Rinpoche. The Panchen Lama also visited a Sakya monastery, Jyeku Dondrub Ling within the same county as well. As the Panchen Lama’s car approached Denma Gonsa Monastery, Khampas and local nomads on horseback held out prayer flags and khatas to welcome his arrival. On top of that, locals also had several youths ride yaks on both sides of the car to escort the Panchen Lama towards the monastery.

In accordance with Chinese protocol, the approved itinerary of the visit included the Lama Tsongkhapa prayer hall, where the world’s largest bronze Lama Tsongkhapa statue is enshrined. He performed a Rabney consecration ritual to bless the massive Lama Tsongkhapa statue. Following this, the Panchen Lama paid homage at the reliquary stupa containing the relics of the previous incarnation of Denma Gonsa Rinpoche.

Panchen Lama conferred a long life initiation in a tent pitched outside of the monastery

After that, he moved on to the main prayer hall of the monastery to give a Dharma discourse and blessed the public in a traditional manner by placing his hand onto their heads. The crowd was fortunate to have an audience with this great lama, a qualified Geshe who has studied under some of the most prestigious masters of our time. Not only that, but he has received and steadfastly kept the vows of a monk, with no stain on his reputation as a pure monk, and has received many tantric empowerments, practiced the teachings and engaged in many retreats. Even without this title, the breadth and depth of his practice would qualify him as someone more than worthy of bestowing blessings and transmissions. One does not need to be a high ranking lama to be a great teacher of the Buddha’s sacred teachings. After a brief lunch break at midday, the Panchen Lama conferred a long life initiation in a tent pitched on the Tashitan fields just outside of the monastery. Panchen Lama returned to Beijing the next day.

This successful visit cements the close relationship that the 11th Panchen Lama has with Denma Gonsa Rinpoche and this indirectly confirms his approval of Dorje Shugden as an authentic practice and the high lamas, Geshes and sincere practitioners who worship this powerful deity.

The young Denma Gonsa Rinpoche welcoming the Panchen Lama to Denma Gonsa Monastery with a yellow khata

Panchen Lama along with the young Denma Gonsa Rinpoche performing Rabnye consecration ritual on the Lama Tsongkhapa statue

The Panchen Lama is presented with a framed verse of praise composed by Gonsa Monastery monks

Panchen Lama conferring a long initiation in a tent pitched outside of the Denma Gonsa Monastery

The famous statue of Dorje Shugden enshrined in the protector chapel of Denma Gonsa Monastery

Addendum

Whether people accept him as the real Panchen Lama does not make any difference. He is a human, an individual, an ordained monk, and he has received teachings from many erudite masters. He has received tantric empowerments, engaged in retreats, does the prayers; he does what any other Buddhist monk does. So by virtue of being a monk and someone who has practiced for many years, he is a qualified receptacle, teacher and disseminator of the Dharma. Therefore whether you accept him as the Panchen Lama does not matter. Thousands of monks in the monasteries over the 1,000 years did not have titles but they disseminated the Dharma very well.

So do not judge whether he is doing Dharma correctly based on his title but on his merits. This is a democracy. This young man who has been labelled ‘Panchen Lama’ has held the vows of a monk, lived in a monastery, and studied under the most qualified and greatest masters of Tibet, especially of Tashi Lhunpo Monastery, for many years. By all accounts, he is a very qualified Geshe. This Geshe just happens to have the title ‘Panchen Lama’ and happens to be the highest ranking lama in Tibet, sanctioned by the Chinese government. Besides the Panchen Lama can emanate in hundreds of forms simultaneously. It is the choice of the Chinese who they want to sanction, and install as their spiritual leader. It is their choice. Nobody should or can take away their country’s choice.

The current Panchen Lama was invited to Denma Gonsa Rinpoche’s monastery in Kham, Tibet, China. Housing thousands of monks, it is one of the biggest monasteries that practises Dorje Shugden. The Panchen Lama, the Chinese government and the Tibetan people in Tibet endorse this monastery and support it. As you can see here in the series of pictures, the Panchen Lama went to this monastery to give his personal support to the young Denma Gonsa Rinpoche who is studying to become a Geshe himself.

Panchen Lama Qoigyijabu Part 1

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Panchen Lama Qoigyijabu Part 2

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Panchen Lama Qoigyijabu Part 3

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Panchen Lama Qoigyijabu’s 20th Enthronement Anniversary

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The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.

By: Solaray Kusco

Since the 1960s, Dharamsala and Buddhism have become synonymous, thanks to the tireless efforts of His Holiness the Dalai Lama to promote the teachings of Buddha and the Tibetan cause. Of late however, the association between the two has started to lose its luster as the world wakes up to the reality of what it is like to live under the Central Tibetan Administration (CTA; the Tibetan leadership headquartered in Dharamsala).

Although proclaiming themselves to be Buddhist-based, examining the CTA’s decisions and policies makes it clear that they are anything but. Strong comparisons may be drawn to neighbouring countries to demonstrate this too; Bhutan for example, their neighbor to the north has shown how a truly Buddhist-led government can be a success by putting the welfare of their people and country first.

As a result of the Bhutanese government’s people-oriented policies, the country has a self-sustaining economy that provides for their population, whilst making a positive environmental impact on the world. The same cannot be said of the exiled Tibetan government who continues to rely on handouts and contributes nothing back to the government of India, except to be manipulated as a card in political games against China.

Click to enlarge. (Source: https://www.usatoday.com/story/news/world/2017/05/03/religion-atheist-china-communism/101238320/)

Hence, today we see a situation where the Buddhist religion thrives in anywhere but under Dharamsala, as reported by USA Today. Most significantly is the growth of religion under China which although officially Communist, has given a lot of support to Buddhism and Buddhist institutions under their rule. There are multiple strong examples of how Dharamsala is leading to the death of religion:

#1: Monks Leaving India

It has been reported that more and more monks are leaving India, and going back to Tibet. There are reports from Tibetan sources that when the visa service is open at the Chinese consulate in Delhi, long queues form. Hundreds of Tibetans are trying to obtain travel documents to return to Tibet, their desire fueled by a number of factors.

For lay people, they left Tibet hoping for freedom in exile, misguided by the CTA’s promises to them. Instead, they found themselves trapped in Dharamsala, unable to earn a living wage to provide for their families due to the Tibetan leadership’s inability to create a thriving economy for their own people. So they return to Tibet, attracted by the Chinese leadership’s well-placed guarantee of well-paying jobs to be able to provide for their families.

Sichuan government official Cui Baohua visits Amchok Rinpoche. Amchok Rinpoche, the Dalai Lama’s personal biographer, returned to Tibet and was immediately given Chinese citizenship. What does it say for the Tibetan leadership, and the future of Buddhism that a senior member of the sangha would prefer to stay in Tibet instead of India?

Amongst the ordained community, they desire to return to Tibet because the Chinese leadership have been funding the monastic institutions. In their homeland, they are also given great respect for having studied in the exiled monasteries. One such high profile ‘defection’ was that of Amchok Rinpoche, who returned to Tibet and immediately received Chinese citizenship.

Thus as more and more monks return to Tibet, if there are no more teachers left in India, who will teach in the exiled monastic institutions? Over time, this will lead to the death of religion in Dharamsala.

#2: A Senior Generation Lost

As more years pass by, the exiled monasteries have lost their last senior generation of masters. His Holiness Ling Rinpoche, His Holiness Lati Rinpoche, His Holiness Trijang Rinpoche, His Holiness Zong Rinpoche, His Eminence Denma Locho Rinpoche…masters of that generation and caliber, and who used to live in the exiled Tibetan monasteries, are no longer with us to turn the wheel of Dharma.

The meditation master and accomplished scholar Gonsar Rinpoche is persona non grata in the Tibetan community, thanks to the Tibetan leadership’s efforts to discredit him for his Shugden practice. It is a real pity that this grand master is unable to share his knowledge with more Tibetans due to his blacklisting as a Shugden devotee.

Other senior masters who live outside of Tibet, and have the scholarship and practice to teach, have been sidelined by the Tibetan leadership for being Dorje Shugden practitioners, for example Kyabje Gonsar Rinpoche and Geshe Tsultrim Tenzin (of Gaden Jangtse Monastery). With their names blacklisted and their reputations stained, the Tibetan leadership have effectively kept these great scholars and practitioners from reaching out to the rest of the Tibetan population to educate them.

It was these senior masters who attracted younger monks to leave Tibet and join them in exile, in order to continue their education. Now that these senior masters are no longer with us, or are no longer “politically correct” to learn from, fewer younger monks have the incentive to leave Tibet for India. This is especially when many great masters have themselves taken rebirth in Tibet. One notable example is Kyabje Zemey Rinpoche who was a highly respected teacher in Gaden Shartse Monastery.

Kyabje Zemey Rinpoche took rebirth in Tibet. It is reported that the qualities of his previous life are manifesting strongly, and the young incarnation is a skilled and masterful debater.

Meanwhile, senior masters reborn outside of Tibet are still undergoing their own education and are too young to teach. Some with the learning and attainments to teach live outside of the CTA’s control, in the case of Kyabje Trijang Chocktrul Rinpoche for example.

Over time, this will inevitably lead to the death of religion in Dharamsala as fewer monks leave Tibet to join the ranks of the exiled monasteries and in fact, more monks leave the exiled monasteries to join those inside Tibet.

#3: Fighting for Equal Representation

As a Buddhist government that should represent all of their people, the Tibetan leadership in Dharamsala has been surprisingly ineffective in doing so. The best example of this is the case of the Jonangpas, who have had to fight for representation in their own government.

Despite being officially recognized as a religion in 2011, the Jonangpas have since had to go on hunger strike against their own government. Their point of contention is that Dharamsala has neglected to give them representation that is on equal footing with the other Tibetan religions. They correctly assert that as an officially recognized tradition, they have a right to this.

One of the nine Jonangpas who staged a hunger strike against the Tibetan government to fight for equal representation for their tradition in the Tibetan Parliament.

All of this is a clear sign that unless their practitioners fight or take a stand, religions which exist under the rule of Dharamsala will be left to falter and, eventually, die out. This is because it is not in the CTA’s interests to protect, promote and preserve all religions practiced by the Tibetan people.

Another such example is the Dorje Shugden issue. Although the Tibetan leadership may not agree with it, the practice of Dorje Shugden is without a doubt one of the Tibetan people’s traditions. Because of that, Dharamsala should be interested in protecting it; even if they do not rely on Dorje Shugden, it is nevertheless their people’s tradition which they should preserve regardless of their personal opinions or feelings towards it. However, they have done nothing but try and stamp out the practice over the last 20 years, thus attempting to destroy another aspect of Tibetan religious tradition, further contributing to the death of religion in Dharamsala.

#4: The Karma Kagyus Split

The Gelug community is not the only religious tradition within the Tibetan community to have experienced a split caused by the Tibetan leadership. The Karma Kagyu community is similarly split over the Karmapa issue, with Dharamsala somehow bizarrely and paradoxically agreeing with Beijing’s selection of Karmapa.

The Tibetan leadership believes that everything China does has evil intent and they have made countless statements that China should never interfere with Tibetan religious matters. One therefore has to question why Dharamsala agrees with China’s choice of a Karmapa candidate, supporting him over and above the Karma Kagyus’ other choice, the Karmapa Thaye Dorje.

Hence, if unity is the key to Tibet’s happy future, then this disunity which has been caused by their leadership will surely lead to the death of religion in Dharamsala.

#5: The Drukpa Kagyus’ Troubles

Another religious tradition that faces a threat to its longevity due to Dharamsala’s inaction and inertness is that of the Drukpa Kagyus. The Gyalwang Drukpa, their spiritual head, has complained about his Drukpa Kagyu monks and monasteries being forcibly converted into the Karma Kagyu tradition. Through it all, the CTA has remained mysteriously silent.

The CTA’s selectiveness in what they become involved with is very obvious, and clearly driven by political favors and nepotism. While the leadership actively interferes with some traditions, in others they do not get involved with regardless of however much those adherents might request for their help. Because the CTA was elected by the people to serve the community, and because they are outright refusing to do so in some instances, this selectiveness further contributes to the death of religion in Dharamsala.

#6: Gaden, Sera and Drepung Split

Most recently, in another clear attempt at discrimination, Sera Jey Monastery implemented a badge system to separate Dorje Shugden devotees from non-Shugden practitioners, thus splitting the monastery further.

Prior to 1959, the center of religious life in Tibet was the three great monasteries of Gaden, Sera and Drepung. Monks from all over Tibet would travel for months to join these monasteries and further their education. This system, upheld for 600 years, produced great scholars, masters, debaters and philosophers who maintained Tibet’s religious tradition and its blessings through their own practices and scholarship.

However, and perhaps most disturbingly of all, the monasteries of Gaden, Sera and Drepung today are split. These great institutions, the very core of Tibetan religious tradition, are now divided over the Dorje Shugden issue. Lest anyone forget, the Dorje Shugden issue was started by the Tibetan leadership (and not the Chinese leadership, as is erroneously claimed). It was His Holiness the Dalai Lama himself who declared the ban, and further enforced it in 1996 and later, in 2008.

#7: China Sponsors While Dharamsala Begs

Since the 1980s, the monasteries in Tibet have been renovating, rebuilding and attracting people to join their congregations. For all of this work, they have required only one sponsor: China. China is the singularly most powerful sponsor regenerating and funding monasteries in Tibet. Dorje Shugden monasteries for example, have received billions of yuan in funding over the years to renovate their premises and attract monks to their institution. Other places of religious significance, like Kumbum Monastery, are also being protected and renovated, thanks to the Chinese leadership. Meanwhile, the monasteries in exile cannot rely on the CTA like that.

Over the years, parts of Kumbum Monastery have fallen into various stages of disrepair. Thanks to funding from the Chinese leadership, the monastic authorities have been able to restore this monastery constructed on the site of Lama Tsongkhapa’s birth.

In fact, monasteries under Dharamsala’s charge have to beg and go on world tours to raise funds. Each time a new project is planned, or each time the monasteries find themselves struggling to provide for day-to-day operations, they have to organize a tour, usually to the West, to raise funds by showcasing the monks’ skills. It is disturbing that the monks would have to parade themselves like this, performing showcase pujas and mandala tours in front of gawking audiences just to provide for the rest of their spiritual community back home.

Meanwhile, monks from the monasteries in Tibet and China never have to do this thanks to financial support from the Chinese leadership in Beijing. What is wrong with the Tibetan leadership that they have been unable to provide for and protect every aspect of their Tibetan way of life, be it financially or spiritually? The Tibetans and Chinese have suffered the same atrocities in the last 60 years; everyone suffered under the Cultural Revolution and everyone was subjected to the same advantages and disadvantages. So how come the Chinese leadership can provide for their country, and even improve it but Dharamsala cannot provide for theirs despite having receiving millions in donations over the last six decades? What have they been spending their money on?

In fact, contrary to what Western donors have been pouring their money towards, it is clear that the Tibetan leadership is not interested in preserving Tibetan culture. While the Chinese leadership of the past may have made mistakes, they are making up for it today with their financial support towards the regeneration of religion and monastic institutions throughout China and Tibet. The message is very clear – as long as the monasteries abide by the laws of the land, they will receive the leadership’s support. To expect the citizens of a country to be law-abiding is hardly groundbreaking or revolutionary, but evidently this is something the Tibetan leadership are unused to. Therefore in encouraging the Tibetans to protest against China, the CTA are in fact encouraging their people to break the law. Given that, would any leadership logically reward lawbreakers with financial support?

Conclusion

Based on facts alone, it is easy to conclude that to this day, China has done a better job of supporting Tibetan religious institutions than the Tibetan leadership themselves have done. Not only is the current situation the result of China’s great advancements in economy and technology, but it is also clearly the result of the CTA sewing seeds of division over the last 60 years. Instead of their community coming together under adversity, and growing stronger and more united, they are more fractured than ever before.

And as the Tibetan community approaches their seventh decade in exile, there are very few subjects that they continue to agree on. Even the so-called Tibetan cause is split between rangzen (independence) and umaylam (Middle Way Approach), with Tibetan supporters fighting with one another due to disagreements over this.

So the Tibetan leadership needs to take a step back and take stock of the situation. As the years go by, Tibetans living in Tibet grow more reliant on the Chinese leadership to meet their needs. If the Tibetan leadership really does not wish to lose their connection with them, and if they are to survive as a community and culture, it is high time that the CTA recognizes and addresses the aspects of their governance that have caused divisions and disharmony amongst their people. The future of Tibet, its religion and traditions both inside and outside of Tibet, relies on this. And the signs they are doing well will be clear for all to see. If they are doing well, then religion (being the core of Tibetan daily life) should not be on the decline and should be growing and improving. Only time will tell just what the Tibetan leadership chooses to do for the sake of their people.

H.H. the 11^th Panchen Lama

The Dalai Lama is easily one of the most recognized personalities in the world today. This is in part due to the plight of the Tibetan people after the Tibetan exodus of 1959, and in part due to the popular albeit incorrect view that the Dalai Lama is the most ‘attained’ and qualified Buddhist in the world. The Dalai Lama has been riding on the crest of his stardom as the most visible victim and refugee for decades. And this, coupled with his usefulness as India and the Western powers’ most effective thorn in the side of a rising China who threatens the global balance of power, has meant that the Dalai Lama has been left unfettered for over half a century.

Emboldened by the passivity of the nations of the world intoxicated by his charm, and empowered by his cult status, the Dalai Lama has progressively decimated the nation of the Tibetan people via a series of moves calculated to divide and subdue the only people who can puncture the Dalai Lama myth, the Tibetan people themselves led by the spiritual leaders of the various Tibetan Buddhist sects. We see how the Dalai Lama successfully split the Tibetan people via introducing confusion and schism into the community – the two Karmapas, the Dorje Shugden ban, the definition and direction of the ‘Tibetan Cause’ – rangzen or umaylam, and last but not least, by engaging in political gamesmanship with China, using the recognition of the 11^th Panchen Lama as a gambit. Next to the Dalai Lama, the Panchen Lama is regarded as the highest Tibetan lama in terms of status although they rank equally in terms of spiritual importance.

The Panchen Lama

The 10^th Panchen Lama had been a very important figure in Sino-Tibetan history and when the Dalai Lama escaped to India in 1959, it was the 10^th Panchen Lama who chose to remain in China to represent the Tibetan people, protect the Tibetan culture and act as an intermediary between the Tibetan people and their new overlords, the government of Mao Zedong. Initially seen as a traitor, he eventually won the hearts and trust of the Tibetan people by his defiance of Chinese government policies that he deemed to be unfair towards the Tibetans. And when the 10^th Panchen Lama openly voiced his opposition to the harsh treatment of the Tibetan people by Mao’s army, he was incarcerated.

The 10^th Panchen Lama (left) and the 14^th Dalai Lama (right)

When the 10^th Panchen Lama passed away, both China and the Dalai Lama hastened to claim the right to find his reincarnation. For China, finding and enthroning the next Panchen Lama would mean getting a handle on the control that steers the Tibetan psyche. For the Dalai Lama, it would mean denying China any legitimate opportunity to shape Tibetan thoughts and actions. Critics say that both intended to use religion as a political tool. When the Dalai Lama’s chosen candidate disappeared mysteriously, China recognized and enthroned a six-year-old boy, Gyaincain Norbu, who became Bainqen Erdini Qoigyijabu, the 11^th Panchen Lama.

If anyone could rival the 14^th Dalai Lama’s deistic hegemony, it would be the 11^th Panchen Lama as both have long been regarded as equals in terms of religious authority and this, and not political weight, is what moves the Tibetan people and adherents of Tibetan Buddhism. And so from Dharamsala, word quickly spread that the ‘Chinese Panchen Lama’ was a fake reincarnation and no more than a puppet of the Chinese government.

However, many who understand the divine nature of a Buddha’s mind or ‘life force’ (the Panchen Lama is long regarded as an emanation of the Buddha Amitabha) argue that no worldly maneuvers can outwit the passage of an enlightened being returning to resume his sacred work to lead all sentient beings out of suffering. In addition a high lama of the 10^th Panchen Lama’s caliber can manifest concurrent Body, Speech, Mind, Activity and Quality emanations.

Nevertheless, for over 20 years, the new Panchen Lama remained relatively low-key as the Dalai Lama continued to lord over the Tibetan Buddhist domain with his every word taken as secular law and celestial mandate. And in that time, the world turned a blind eye to the Dalai Lama’s tyranny that included the forced division of the Karma Kagyu sect, inciting violence to undermine events of religious leaders the Dalai Lama does not approve of, and unilaterally declaring the deity of a group of Buddhists the Dalai Lama opposes, to be a demon and its worshippers, outcasts who are to be denied even the most basic human rights.

However, a recent event in Tibet indicates that change is underway and that perhaps the reign of the 14^th Dalai Lama is coming to an end.

The Rise of the 11^th Panchen Lama

The Kalacakra Tantra, meaning the ‘Wheel of Time’ belongs to the highest yoga tantra and like all Tantras, is an esoteric practice given to only the most qualified practitioners. However, a unique feature of the Kalacakra Tantra is the geo-location of its mystical pure realm known as Shambala, which is believed to be on the planet Earth. By that virtue, the Kalacakra is believed to be a particularly efficacious practice that allows denizens of our planet to enter the mystical pure land of Shambala, and hence its popularity, usually drawing tens to hundreds of thousands of initiates.

The 11^th Panchen Lama arrives to commence the four-day Kalacakra event, the first in 60 years in China

News media reported that hundreds of thousands of Tibetans received the Kalacakra initiation from the 11^th Panchen Lama

Kalacakra initiations and teachings also happen to be the Buddhist event the 14^th Dalai Lama is especially known for. And whether by design or not, the masses drawn to the Dalai Lama’s Kalacakra initiations become bound by oath to obey the Dalai Lama and by default support his views and agendas.

And so, when it was announced that the 11^th Panchen Lama would be conducting a Kalacakra initiation in his summer palace, Dechen Kelsang Phodrang, in Shigatse within the Tibet Autonomous Region (TAR), it became clear that the Dalai Lama and his supporters saw what was in fact a victory for the Dharma, to be a matter of concern instead.

After weeks of preparation, the event commenced on 21 July 2016, a historic day since the last Kalacakra initiation conducted in China was 60 years ago, ironically by the 14^th Dalai Lama before his escape to India. The success of the Panchen Lama’s Kalacakra event cannot be understated and various media reported that the four-day occasion drew crowds of over 100,000 each day. Many braved long journeys to Shigatse to be present. In addition, many high lamas such as Nyetru Rinpoche, the young incarnation of the illustrious Denma Gonsa Rinpoche, and prominent lamas such as Lama Jampa Ngodup were in attendance.

A Problem for the Dalai Lama and CTA

If ever there was a need for evidence to show that the Dalai Lama’s government is more interested in personal gain than the welfare of the Tibetan people, then such evidence can be clearly seen in the way Dharamasala responded to this joyful affair.

Phayul.com, the CTA’s mouthpiece reported a few days before the event that:

The Chinese appointed Panchen Lama Gyaltsen Norbu regarded as the ‘fake Panchen’ by most Tibetans is set to give the foremost Buddhist teaching, the Kalachakra initiation or the ‘wheel of time’ teachings next week in Tashi Lhunpo monastery, the seat of the Panchen Lamas in Shigatse, Tibet.

And on the first day of the Panchen Lama’s Kalacakra initiation, Phayul.com reported:

The Tibetan Women Association, Students for a Free Tibet, Gu Chu Sum Movement and the National Democratic Party of Tibet (NDPT) today organized a ‘scarf offering ceremony’ near Tsuglakahang Temple, to a portrait of the Panchen Lama Gendun Choekyi Nyima recognized by the Dalai Lama.

Supporters of the CTA offering khatas to the empty throne of the Dalai Lama’s candidate for the seat of the Panchen Lama

Instead of rejoicing that hundreds of thousands of Tibetans would be blessed by this rare and highly propitious ritual, the CTA chose to turn it into an opportunity to slander the Panchen Lama. The CTA would rather Tibetans who have been refugees for over half a century and no closer to having legitimate citizenship anywhere, make offerings to an empty throne, than to rejoice in the good fortune of hundreds of thousands of their countrymen attending this Panchen Lama’s event.

Dharamsala regards the Panchen Lama as a ‘fake’ but completely disregards the fact that the person who is the 11^th Panchen Lama is also a monk, trained and qualified to give the very beneficial Kalacakra initiation. Clearly the CTA labels a lama good or bad depending on whether or not the lama toes the CTA’s political line, not by the lama’s individual qualities and spiritual attainments. This is patently wrong. Just because a lama does not vigorously agree with the CTA and the Dalai Lama’s politics does not disqualify him as a competent, practiced and attained monk and neither does it negate the blessings and power of Kalacakra. Neither the Dalai Lama nor the CTA can claim ownership of the Kalacakra initiation or indeed any part of the Dharma and neither can they insist on monopolizing any Buddhist rituals.

The fact that Dharamsala even attempted to, presumably under the instructions of the Dalai Lama, if not with his consent (seeing that nothing happens without the Dalai Lama’s approval) is a clear indication of their priorities and lack of sincere Buddhist values.

Moreover, it is a well-known belief that a fake or falsely recognized incarnation of a high lama will not posses the merits to occupy the high seat for long. He will simply not have the force and karmic puissance to hold that high position. And yet, we see the 11^th Panchen Lama growing in relevance and activity and displaying the demeanor of an enlightened being.

Neither can it be said that only Kalacakra initiations given by the Dalai Lama are potent. The line of Dalai Lamas as well as Panchen Lamas have historically been intimately involved in this tantra. Both have written important commentaries on Kalacakra and both are associated with various kings of Shambala, the pure realm of Kalacakra. Therefore, initiations given by the Panchen Lama are every bit as potent as those of the Dalai Lama.

The Dalai Lama and CTA have also implied that the event is a manufactured gambit by the Chinese government to assert authority in Tibetan Buddhist matters, and that the sponsors of the Panchen Lama’s Kalacakra initiation do not have pure intentions.

However, the very same accusations can be levied at the Dalai Lama prolifically giving Kalacakra initiations (33 up until 2014, which is a lot more initiations than any other lamas have given in the past). A key aspect of the ritual is the initiate visualizing his or her rebirth as the child of the lama performing the initiation, or belonging to a sacred community with the lama as the central focus. Therefore it can also be said that in conducting as many Kalacakra rituals as the Dalai Lama has, he maintains his symbolic dominance over the people, very much in the same way the feudal lords of old Tibet did. In addition, how do we know what motivations all the Dalai Lama’s sponsors had?

The way the CTA attacks the Panchen Lama’s Kalacakra initiation is strange and incongruous when we try to see it from an assumption that it is the government of Avalokiteshvara. However, if we were to shift our assumption and view the CTA as nothing more than a corrupt and incompetent administration that hides behind the veil of the Dalai Lama’s supposed divinity, it all makes sense.

The Undoing of the Dalai Lama’s Government

The rise of the 11^th Panchen Lama is a bane to the Dalai Lama’s coterie for a number of reasons:

1. It is evidence that contrary to the CTA’s well-oiled propaganda machinery, China is not opposed to Buddhism and in fact carefully promotes it. China has always been firm that it does not oppose Tibetan Buddhism but it is the Dalai Lama’s splittist objectives and activities that often hijack Buddhist apparatus for its political purposes.At no point during the four-day Kalacakra initiation did the Panchen Lama or any Chinese official indulge in anti-Dalai Lama rhetoric or political agenda. On the other hand, it is common for the Dalai Lama to use teachings and sacred events to attack those whom he has decided to be enemies with, such as Dorje Shugden practitioners.
    
2. Neither do we see the supposedly ‘bigoted’ Chinese government impose conditions on anyone attending the Panchen Lama’s event. This is in stark contrast to the way the Dalai Lama’s camp forbids practitioners of Dorje Shugden to attend the Dalai Lama’s teachings and other spiritual events intended to liberate all beings;
    
3. It is also clear that since his official installation in 1995, the 11^th Panchen Lama has progressively gained the trust and devotion of the Tibetan people. The number of Tibetans who travelled great distances and withstood days of rain and cold to see and receive blessings from him means that the Panchen Lama has gained acceptance as the Dalai Lama’s significance to Tibetans in the Autonomous Region begins to wane. Over time, the young Panchen Lama’s popularity will only increase, as the aging and ailing Dalai Lama becomes a fading memory;
    
4. As the Panchen Lama’s activities grow, so does the number of his disciples and this is precisely what the Dalai Lama does not wish to see. Those who regard the Panchen Lama as their guru will surely oppose the Dalai Lama’s attacks on the Panchen Lama, on China and on worshippers of the Dharma Protector Dorje Shugden, seeing that the line of Panchen Lamas have always believed in Dorje Shugden. It was after all the 4^th Panchen Lama Losang Chokyi Gyaltsen who recognized Tulku Drakpa Gyaltsen (from whom Dorje Shugden arose), as Manjushri. To the Dalai Lama, this represents a drastic weakening of his use of religion as a political tool;
    
5. The Panchen Lama’s ascendancy is also seen as a problem for the CTA and the Dalai Lama. They have openly declared this Panchen Lama to be an impostor. And yet as this Panchen Lama gains popularity and the acceptance of the Tibetan people, the Dalai Lama may have to recant his accusations or lose the support of the Tibetan people, which he cannot afford to do. It would not be the first time the present Dalai Lama would go back on his decision, based on his supposed omniscience, as the Dalai Lama’s camp would have you believe.

A similar situation occurred with the 10^th Panchen Lama. The 14^th Dalai Lama had initially rejected the boy known as Gompo Tseten as the rightful incarnation of the 9^th Panchen Lama. Instead the 14^th Dalai Lama recognized another candidate as the 10^th Panchen Lama. However, Gompo Tseten had the support first of the Kuomintang and later the Chinese Communist Party. The 14^th Dalai Lama, concerned that the newly legitimized 10^th Panchen Lama might, with the support of China claim secular and religious control over Tibet, decided to quickly recognize the Chinese-endorsed 10^th Panchen Lama. The Dalai Lama’s first choice of the 10^th Panchen Lama was unceremoniously relegated to the position of ‘Panchen Otrul’ or merely an emanation of the Panchen Lama.

So, we see that the Dalai Lama has been proven to be quick to change his mind on whom he deems to be the ‘right’ incarnation of a high lama, depending on which way the political winds blow. As it turned out, the 10^th Panchen Lama whom the Dalai Lama initially denied performed tremendous deeds for the Tibetan people as well as the religion that left no doubts in anyone’s mind that he was an enlightened being;

The Dalai Lama’s persecutions of Shugden worshippers spread worldwide as monks and nuns, left with no other choice, took to the streets to protest the Dalai Lama’s religious ban

Tibetan lamas asking the Dalai Lama not to deny them their right to practice their beliefs. The world turns a blind eye.

The Dalai Lama and CTA’s days of unchecked abuse of power, corruption and manipulation of the Tibetan Buddhist religion is coming to an end. As it turns out, so is their persecution of Dorje Shugden practitioners. For over 20 years, the CTA has made every effort to destroy an ancient and holy Dharma Protector practice and in the process, they have distorted the Dharma, divided Tibetan Buddhists worldwide and forced countless Buddhist believers into confusion and broken samaya.

In the same time span, Dorje Shugden masters who, according to the Dalai Lama, should be burning in Avici Hell became learned and knowledgeable, matured, began manifesting the high attainments they had achieved in their previous lives and emerged as the powerful lamas they are.

His Holiness Trijang Chocktrul Rinpoche, another rising Dorje Shugden lama

We see this in the rise of the 11^th Panchen Lama, H.H. Trijang Chocktrul Rinpoche, H.E. Rabten Rinpoche, H.E. Zawa Tulku Rinpoche, H.E. Tsem Tulku Rinpoche, Lama Michel Rinpoche, H.E. Achok Rinpoche and the return of great masters such as H.E. Domo Chocktrul Rinpoche and H.E. Denma Gonsa Rinpoche, all great masters who did not abandon their faith in Dorje Shugden. None of this was supposed to happen if the Dalai Lama is right about Dorje Shugden being a demon.

Concurrently we see the tremendous rise of China as a world super power. China had no interest or stake in the Dorje Shugden conflict until Dharamsala made it their business to get involved, by accusing Shugden believers worldwide to be covert agents of China trained to undermine the Dalai Lama. Combined, they represent the unraveling of the Dalai Lama’s CTA, not because Shugden lamas harbor any anti-CTA or anti-Tibetan agenda but because their mere presence exposes the CTA’s malicious agenda that it has carried out for decades.

H.H. the 11^th Panchen Lama giving Kalacakra Initiation

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More Pictures from the Kalachakra Initiation

Both ordained Sangha and lay people traveled from great distances to attend the Kalacakra initiation given by H.H. the 11^th Panchen Lama

Hundreds of thousands of people flocked to Tashi Lhunpo Monastery for the blessed event. For many, to receive the Kalacakra initiation from the Panchen Lama is a dream come true

A humble and yet grand canopy set up for H.H. the 11^th Panchen Lama

H.H. the 11^th Panchen Lama giving the Kalacakra initiation

H.H. the 11^th Panchen Lama in Tantric dress

Thousands of Sangha were in attendance

H.H. the 11^th Panchen Lama walking amongst the crowd

H.E. Denma Gonsa Rinpoche, who was recognized by H.H. the 11^th Panchen Lama, was also present

Many Sangha members took photos with their cellphones, to share this blessed event with as many people as they can

Panchen Lama Qoigyijabu Part 1

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Panchen Lama Qoigyijabu Part 2

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Panchen Lama Qoigyijabu Part 3

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Panchen Lama Qoigyijabu’s 20th Enthronement Anniversary

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“China and Chinese will be the Protector of Buddhism.” – Dzongsar Khyentse Rinpoche [1]

By: Amber Sonam

Who is Dzongsar Jamyang Khyentse Rinpoche?

Dzongsar Jamyang Khyentse Rinpoche, also known as Khyentse Norbu, was born in 1961 to Kyabje Dungse Thinley Norbu Rinpoche, who was a prominent modern lama in the Nyingma lineage of Tibetan Buddhism. Thinley Norbu Rinpoche was the eldest son of Dudjom Jigdral Yeshe Dorje (1904 – 1987), the second reincarnation of Dudjom Rinpoche who in turn was a direct reincarnation of Dudjom Lingpa (1835 – 1904). Dudjom Jigdral Yeshe Dorje was also appointed the first supreme head of the Nyingma lineage of Tibetan Buddhism by the 14th Dalai Lama and the Central Tibetan Administration (CTA) in 1964, and remained in that position until his passing in 1987. In that sense, Dzongsar Khyentse Rinpoche hails from spiritual nobility.

Dudjom Jigdral Yeshe Dorje

At seven years of age, Dzongsar Khyentse Rinpoche was recognized as the third “mindstream emanation”[2] of the founder of the Khyentse lineage by His Holiness Sakya Trizin Rinpoche. The Khyentse lineage is a lineage of tulkus (highly realized masters) who take rebirth out of great compassion, to carry on the responsibilities of their previous incarnations. The Khyentse lineage began with Jamyang Khyentse Wangpo (1820 – 1892) who was regarded as an exceptional master – a scholar, mystic, author, and meditator par excellence. He was an authority on all the different Tibetan Buddhist teachings, and encouraged his students to appreciate the profundity of all the existing traditions, thus shunning sectarian bias. This approach has became known as Rime, the non-sectarian approach. His reincarnation was found in the form of Dzongsar Khyentse Chokyi Lodro (1894 – 1959) who like his predecessor also received teachings from a wide scope of teachers from various Tibetan Buddhist traditions. Dzongsar Khyentse Chokyi Lodro held and spread many meditation practice lineages to lamas and students of Nyingma, Kagyu and Sakya traditions. In the 1950s, Dzongsar Khyentse Chokyi Lodro settled in Sikkim where he became the guru of the royal family.

Dzongsar Khyentse Chokyi Lodro

Jamyang Khyentse Wangpo also reincarnated as Dilgo Khyentse Rinpoche[3] (1910 – 1991) who became a pillar of the Buddhist educational system in the years that followed the Tibetan exodus in 1959. Dilgo Khyentse Rinpoche became the chaplain of the Bhutanese royal family as well as a tutor to His Holiness the 14th Dalai Lama. Apart from his important writings and teachings, Dilgo Khyentse Rinpoche also built stupas and established several retreat centers and monasteries.

Dilgo Khyentse Rinpoche would also become the tutor for the second lama to bear the “Dzongsar Khyentse” name in this Khyentse lineage. This lama, also known as Dzongsar Khyentse Rinpoche, was enthroned in 1968 and studied at the Palace Monastery of the King of Sikkim until the age of 12. He counts as his root gurus teachers from all four main schools of Tibetan Buddhism (Nyingma, Sakya, Gelug and Kagyu) which is very much aligned to the unique non-sectarian tradition of the Khyentse lineage. Dzongsar Khyentse Rinpoche studied under some of the greatest contemporary lamas, particularly his main teacher, Kyabje Dilgo Khyentse Rinpoche. In addition, he also studied at Sakya College in Rajpur, and later attended London’s School of Oriental and African Studies.

Second from left: seven year old Dzongsar Khyentse Rinpoche with a group of reincarnated lamas and their principal teacher, Dilgo Khyentse Rinpoche.

Dzongsar Khyentse Rinpoche has been active in preserving Buddhist teachings, establishing centres of learning, supporting practitioners, publishing books, and teaching worldwide from a young age. At the same time, he supervises his traditional seat of Dzongsar Monastery and its retreat centres in Eastern Tibet, as well as his colleges in Bir and Chauntra, India and Bhutan. He also established centers in Australia, North America and the Far East.

Dzongsar Khyentse Rinpoche founded the Siddhartha’s Intent in 1989. Siddhartha’s Intent is an international non-profit Buddhist association with the principal intention of preserving the Buddhist teachings, as well as increasing awareness and understanding of the many aspects of Buddhist teachings transcending cultural and traditional boundaries.

In 1993, Dzongsar Khyentse Rinpoche founded the White Lotus Charitable Trust, a secular organisation dedicated to serving and alleviating the conditions of the most neglected and forgotten children of India and Cambodia, through the means of education. Dzongsar Khyentse Rinpoche’s presence is an inspiration for many around the world and that has helped White Lotus to become a global volunteer network of like-minded humanitarians. Many have gone on to establish their own networks with the view of supporting the Lotus Outreach programs in India and Cambodia.

Lotus Outreach was incorporated in Southern California in 2002 as a non-profit organisation to create an American-based infrastructure dedicated to ensuring the education, health and safety of at-risk and exploited women and children in India and Cambodia. White Lotus Charitable Trust’s international Board of Directors, consisting of all volunteers, has continued to raise funds and increase awareness of the cause in their respective home countries covering various issues surrounding poverty and exploitation in Asia.

In 2001, Dzongsar Khyentse Rinpoche founded the Khyentse Foundation, a non-profit organisation which states its goal is to act as a system of patronage for institutions and individuals engaged in the practice and study of Buddha’s wisdom and compassion.

Khyentse Foundation Board members

Apart from his charitable works, Dzongsar Khyentse Rinpoche also authored a number of popular books, including ‘What Makes You Not a Buddhist’, ‘Almost Buddhist’ (Chinese edition), and ‘Not For Happiness: A Guide to the So-Called Preliminary Practices’. In these books, Dzongsar Khyentse Rinpoche presented the fundamental tenets and practices of Buddhism in simple language, using examples everyone can easily relate to. Hence these books are well-accepted and are in demand by many. In addition, Dzongsar Khyentse Rinpoche provides much wisdom along with good deal of humor in presenting the student-teacher relationships in any spiritual traditions through ‘The Guru Drinks Bourbon?’. This book lends itself to those interested in Tibetan Buddhism as well as anyone seeking insight into the teacher-disciple relationship.

In between his busy schedule of teachings, writings and charitable works, Dzongsar Khyentse Rinpoche also scripted and directed three award-winning films – ‘The Cup’ (1999), ‘Travellers and Magicians’ (2003), and ‘Vara: A Blessing’ (2013). He also studied film-making with the world renowned Italian director Bernardo Bertolucci after serving as a consultant to Bertolucci’s 1993 film ‘Little Buddha’. In addition, Dzongsar Khyentse Rinpoche appeared in the documentary ‘Tulku’ (2009) in which he shared his perspective on Buddhism and his views on the ‘tulku phenomenon’.

Khyentse Norbu and Vara’s production designer, Aradhana Seth. The movie, shot in Sri Lanka, is based on Sunil Gangopadhyay’s short story Rakta Aar Kanna.

China needs Buddhism

“China needs Buddhism. The government is allowing it.
I hope the people will want it.”

- Dzongsar Khyentse Rinpoche [4]

Accompanied by his mother, Dzongsar Khyentse Rinpoche first visited Beijing, China in 1985. Observing the growth and increasing needs of Buddhism in China, Dzongsar Khyentse Rinpoche started to visit China more often, working closely with prominent education institutions, including Peking University, where he held discussions and shared Buddhist teachings.

Dzongsar Khyentse Rinpoche’s first visit to China with his mother

It has always been Dzongsar Khyentse Rinpoche’s wish to support and assist young and prominent Rinpoches, such as the 17th Karmapa, Sakyapa Dungseys, Kyabje Dilgo Khyentse Rinpoche Yangsi, Dudjom Rinpoche Yangsi and other such high personages, to go to China and be exposed to Chinese academic institutions like Peking University. He believes that these Rinpoches could have a crash course in how the Chinese think and proves this belief by paving the path himself via the extensive works of Khyentse Foundation. This is just one of the many roles Dzongsar Khyentse Rinpoche sees the Khyentse Foundation playing, to help shape the future of Buddhism.

In November 2010, during a two-week landmark trip to China, Dzongsar Khyentse Rinpoche held discussions with friends, associates, professors and students at several academic institutes. Dzongsar Khyentse Rinpoche was warmly received and hosted by:

1. The Peking University Chinese Cultural Institute
2. Chinese-Buddhist entrepreneur groups, and
3. Individual Chinese scholars and practitioners

In Beijing and Hangzhou, he met and held discussions with faculties, friends, and students of various institutions, as well as meeting with representatives from Zhejiang University, China Fine Arts Academy, and others.

Dzongsar Khyentse Rinpoche with friends at the Leaning Tower of Tian Ma Shan, Shanghai, December 2010

Dzongsar Khyentse Rinpoche also took the opportunity to visit Buddhist temples, museums, gardens, and monasteries, as well as meet with his cinematographer and potential investors in preparation for his film. Part of his travel itinerary also saw him travelling to Shanghai where he met with friends at the Taihu International School, a Buddhist school founded by the Buddhist teacher Nan Huai Jin. During all of his meetings, Dzongsar Khyentse Rinpoche focused discussions on the explanation and interpretation of Buddhist philosophy, as well as the meaning and value of Buddhist culture in today’s world.

Khyentse Foundation 2012 Annual Report. Click on image to enlarge.

The Khyentse Foundation, which has coordinated many of Dzongsar Khyentse Rinpoche’s visits, also invests on behalf of the organisation for income generation purposes. Their investments place an emphasis on large emerging capital growth markets. In the Khyentse Foundation’s 2012 Annual Report, it was shown that the Foundation’s equity stakes in China amount to 16% of their total investments, just 1% lower than their total investment in the USA (17%). This is in addition to the Khyentse Foundation receiving funding from China and the many occasions Dzongsar Khyentse Rinpoche remarked that the Chinese will be the future Protectors of Buddhism, not just in terms of spiritual practice but in funding too.

Dzongsar Khyentse Rinpoche’s fondness for the Chinese people has not gone unrequited and unnoticed. The Chinese translation of Dzongsar Khyentse Rinpoche’s book ‘What Makes You not a Buddhist’ is very popular in China and it is well-accepted by the Chinese, with many copies of it having been sold since its launch in 2007. When asked in an interview whether the result was surprising, Dzongsar Khyentse Rinpoche replied that he was amazed and mentioned that he has told many people before, that the book was written for the Chinese. Even then, he was pleasantly surprised with its success.

A real Rinpoche

Dzongsar Khyentse is the grandson of the first supreme head of the Nyingma lineage of Tibetan Buddhism, Dudjom Jigdral Yeshe Dorje who was appointed by the 14th Dalai Lama and the CTA. Despite being in a position of power, Dzongsar Khyentse Rinpoche does not interfere in secular and political matters such as the Dorje Shugden ban. He has not spoken against the Dorje Shugden practice once, genuinely demonstrating the spirit of Rime which is to accept all lineages and practices without the slightest hint of discrimination. Such is the quality of this true practitioner, a tulku who reincarnated to benefit others.

Clearly, Dzongsar Khyentse Rinpoche has neither personal agenda nor interest in any secular or political campaigns, and nor any stratagems that may yield power and financial support for his works. He is proven to be a real Rinpoche who focuses on preserving the sacred lineages that the CTA is destroying. The Dorje Shugden ban continues to ruin an unbroken lineage of Gelug practice that began 400 years ago and to date, it has harmed many people whether Gelug or non-Gelug. The ban is being conveniently used by the CTA to make Shugden practitioners the scapegoat for the CTA’s failures and inability to form a democratic and progressive government of Tibetans in exile. That is, assuming the CTA ever intended to do so.

Thinley Norbu, Dilgo Khyentse and Dzongsar Khyentse

As much as the CTA has a history of lording over the Tibetan people, it has not dared to take any actions against Dzongsar Khyentse Rinpoche who is very active in China. Perhaps this is due to Dudjom Jigdral Yeshe Dorje’s appointment; the CTA do not want to embarrass themselves by criticizing the grandson of the head of the Nyingma lineage, who was appointed by the Dalai Lama. However, it is more probable that the CTA have refrained from attacking Dzongsar Khyentse for his China links because he is NOT a Gelug lama. The CTA is proven to be the Gelug oppressor, causing dissension within the lineage and segregating families and friends using the Dorje Shugden ban as a tool. Interfering in spiritual matters and oppressing the people has been the Tibetan government’s signature since the time of the 5th Dalai Lama. The suppression of Tulku Drakpa Gyaltsen’s rising fame was an example of the Tibetan government’s ways and, as in the case of Tulku Drakpa Gyaltsen’s case, they are not above committing murder.

Even with the CTA’s track record of retaliating against those who oppose their policies and ambitions, Dzongsar Khyentse Rinpoche has shown that he has nothing to be afraid of and has gone about his China-related works without any politics.

Meeting with Mr. Deng XiaoJun who is the current Dean of the People’s Books and Arts, the Secretary of Wutaishan Buddhist Association, the Principal of Correspondence University of Chinese, and the Chinese Grassroots Party Organisation Website Art Director.

Why the different treatment?

Unlike Dzongsar Khyentse Rinpoche, Dorje Shugden lamas who are doing similarly noble works in China such as His Eminence Gangchen Rinpoche, Lama Thupten Phurbu, Lama Jampa Ngodup Wangchuk, Denma Gonsa Rinpoche, Zemey Rinpoche and so on, are treated very differently. Unlike Dzongsar Khyentse Rinpoche, Dorje Shugden lamas are accused of being paid by China and of working as Chinese spies to incapacitate the CTA’s ‘fight’ for Tibetan freedom. The same is not said about Dzongsar Khyentse Rinpoche despite his exposure to and obvious relationship with China.

The CTA’s silence on Dzongsar Khyentse Rinpoche’s Chinese endeavors, while simultaneously accusing Shugden lamas of such a connection, confirms that having Chinese associates and friends is not really an issue. It in fact confirms that accusing Shugden lamas as Chinese agents is just an excuse and pretense to persecute anyone who does not tow the leadership’s line and anyone who no longer suits their needs. In this case, the unfortunate victims happen to be Dorje Shugden practitioners, but the accusation could just as easily be directed at anyone else who incurs the Tibetan leadership’s displeasure now and in the future.

A tree in China photographed by Dzongsar Rinpoche

One such lama who has faced a great deal of attacks from the Tibetan leadership is His Eminence Gangchen Rinpoche. Gangchen Rinpoche has always been open and honest about his devotion to Dorje Shugden and for this alone, the CTA considers him to be an enemy of the Tibetans. Solely for the reason of his faith, Shugden-practicing lamas like Gangchen Rinpoche have therefore been systematically targeted and blacklisted on the CTA’s top 10 list of ‘state enemies’. As a result, it is not uncommon for Shugden lamas and laypeople to regularly receive death threats. These death threats are sent by the Tibetans at the explicit and implicit encouragement of their leadership which, although supposedly fair and democratic, has an entire section on their website devoted to targeting Dorje Shugden practitioners. On various online platforms, the CTA criticises Gangchen Rinpoche for going to Beijing to pay respects to the Chinese-endorsed Panchen Lama and accuses him of having very close and dangerous ties with the enemy, the Chinese leadership. Meanwhile, Dzongsar Khyentse Rinpoche receives no such treatment from the CTA despite his repeated and multiple trips to meet Chinese officials. The disparity in how both groups are lamas are treated is incredibly obvious.

Gangchen Rinpoche, Lama Michel and other participants of an international Buddhist conference in China

The irony is that the CTA often makes derogatory statements against Gangchen Rinpoche although Gangchen Rinpoche has NEVER said anything about the Dorje Shugden conflict. He has simply continued to propagate the practice and uphold the lineage in his own quiet, peaceful way. In spite of his silence over the ban however, Gangchen Rinpoche continues to be accused of being a Chinese spy. He is accused of receiving money from China, in order to incite disharmony within the Tibetan communities. Simultaneously, Dzongsar Khyentse Rinpoche has never been accused of anything remotely similar, despite his Foundation’s significant investments in China. How can a lama like Gangchen Rinpoche be a highly revered healer in one moment, and in the next become a supposed Chinese spy to be reviled and avoided? The Tibetan community’s susceptibility to being manipulated by their leadership has certainly been exposed and highlighted thanks to the Dorje Shugden ban.

In some cases, the media has also been manipulated into making similar ‘Chinese spy ‘accusations against Dorje Shugden people. The global news agency Reuters, which has been shown to be an anti-Chinese mouthpiece, even published a poorly-researched article titled “China co-opts a Buddhist sect in global effort to smear Dalai Lama“. The article, which has been widely debunked as baseless and ill-informed, toes the CTA’s negative claims about Dorje Shugden practitioners being Chinese operatives whilst admitting that it has no hard evidence whatsoever to support claims that Shugden practitioners receive funding from the Chinese government. Again, we see a disparity in how various lamas are treated. If you are a Gelug Shugden practitioner, you can be accused (with no proof whatsoever) of being a Chinese operative while those who are proud of their China connection do not have to deal with the same accusation if they belong to another sect of Tibetan Buddhism. Dzongsar Khyentse Rinpoche, in this case through the Khyentse Foundation, has continuously and openly received monetary support from the Chinese, yet it has not been seen as an issue with the CTA.

Peaceful protest at a July 9 demonstration outside the Jacob K. Javits Convention Center in New York

Another example of a non-Gelug lama who has close links with the Chinese, yet never suffers “Chinese spy” accusations, is Tai Situ Rinpoche who is known to be deeply involved in a large variety of activities promoting China. He in fact conspired to have his Chinese-endorsed Karmapa candidate be recognized by the Tibetan leadership. Yet he has never been discriminated against or regarded as the enemy of Tibetans. In fact, he is often spotted attending His Holiness the Dalai Lama’s teachings, offering long life rituals to His Holiness and generally cozying up to the Dalai Lama. In another example, Amchok Rinpoche, once the personal biographer of His Holiness the Dalai Lama, has openly befriended Chinese officials and even decided to be a citizen of China. Despite openly embracing his links with China, he has been spared the violent treatment reserved solely for Shugden lamas.

Tai Situ with happy Chinese students after a teaching

All of the information above is public knowledge and yet none of these lamas were mentioned in the Reuters report referring to Tibetan lamas’ links with China. In fact the CTA has turned a blind eye on them. Our article here is not a call for the Tibetan leadership to attack anyone else, but a call for them to apply their rules fairly, across the board and without bias. If the CTA feels that having links with China is negative and evil, they should apply this rule evenly on all Tibetans, regardless of rank or station instead of picking and choosing their victims. And in the case of the Reuters report, it was obviously published with the intention of painting Dorje Shugden practitioners and China in a negative light, to discredit the Chinese government. It is quite disappointing that a supposedly reputable international news agency would rely on gossip and hearsay as a basis of the whole investigation without taking into considerations any facts. But then again, baseless propaganda with the help of the media has been the CTA’s weapon all along.

A well-respected lama who practices Dorje Shugden, Kyabje Yongyal Rinpoche is the holy tutor of His Holiness Kyabje Trijang Chocktrul Rinpoche

It is not by any stretch of imagination to see that the CTA will use underhanded methods of enforcing the Dorje Shugden ban. The CTA has even gone as far as detaining and deporting Dorje Shugden lamas, even those who have not visited China before. They have been detained and held with no probable cause or reason. For example, Yongyal Rinpoche (the abbot of Serpom Monastery) had his valid papers declared null and void and was deported from Bangalore due the CTA’s influence. The CTA used its influence to prohibit Yongyal Rinpoche’s entry to India even though Yongyal Rinpoche is an American citizen in possession of a valid 10-year Indian visa.

As a result, Yongyal Rinpoche was denied entry into India, to carry out teaching activities in the monastery where he is abbot. The truth is, Yongyal Rinpoche’s deportation was improper and clearly forcefully done simply because:

1. Yongyal Rinpoche and his followers continue to worship Dorje Shugden,
2. Yongyal Rinpoche has reportedly some Chinese contacts.

The second reason above was clearly contrived and made up by the CTA, seeing as how Yongyal Rinpoche has not traveled to China before. The difference between how the CTA approaches Dzongsar Khyentse Rinpoche, a non-Shugden practicing lama, and Yongyal Rinpoche, a known Shugden lama is brazen and shouts of the institutionalized oppression of Shugden believers.

Conclusion

The CTA has launched accusations against Dorje Shugden practitioners, claiming that they are China-sponsored spies or agents, that they are being funded by the Chinese to sabotage the Tibetan cause and other similarly absurd allegations. The CTA discriminates against and targets Dorje Shugden people for visiting China and for even having Chinese friends. In fact, anything to do with China is seen as criminal and blamed as the very cause for the CTA’s failure in the Tibetan cause. However, none of the same accusations have been levied on Dzongsar Khyentse Rinpoche despite his extensive activities in China and his friendship with Chinese nationals. We are not interested in wishing Dzongsar Khyentse Rinpoche to be in ‘trouble’ with the CTA. In fact we rejoice in his works in China and the financial support he receives from China. We are merely pointing out how unfair CTA is with their smear campaign against Dorje Shugden practitioners.

In addition to this, it is evident that the Khyentse Foundation receives funds from the Chinese. The point is NOT at all about Dzongsar Khyentse Rinpoche who has not done anything out of line whatsoever. In fact, Dzongsar Khyentse Rinpoche’s great works for the Dharma and the international community is undeniable. The point is that the CTA picks on and discriminates against Shugden lamas for the very same activities with China.

Khyentse Rinpoche is loved for his modern and unconventional methods. If a Shugden lama were to take a similar picture, they would be immediately subjected to ridicule and criticism. Why the hypocritical double standards?

The CTA in fact supports and approves of Dzongsar Khyentse Rinpoche and his Foundation’s activities because he does not practice Dorje Shugden. Apart from Dorje Shugden lamas, all the other lamas have it so easy and are not harassed by the CTA at all. They are free to do anything they wish and yet the CTA will not take any action against them or even attempt to tear their reputation down. The CTA is afraid to say anything especially if they are not Gelugpa. All non-Dorje Shugden lamas can produce movies, take funky pictures, act in crazy-wisdom style, be unorthodox, unconventional, go to strange places and so on, as some of them are showing new ways to disseminate the Buddhist teachings. But the same cannot be said for Shugden lamas.

Unfortunately, if you practice Dorje Shugden, no matter how hard you work, you are degraded, torn apart, hated and stepped on. Nothing a Dorje Shugden practitioner does is regarded as good and virtuous by the CTA. It is as if just because you choose to practice Dorje Shugden, you can never do anything good. This is to say that nothing you do will ever matter. To the CTA, what matters is if you practice Dorje Shugden or not. If you do practice, then you deserve to be ostracized, attacked, be hated and your life made into a living hell. If you don’t, just like Dzongsar Khyentse Rinpoche, you can enjoy all the freedom to travel to China, befriend Chinese and even receive Chinese donations without fear of attacks and without any stigma.

Is this not discrimination against all things and people related to Dorje Shugden?

 
Footnotes:

1. 维地亚. “宗萨钦哲仁波切：他们都很悲伤”. Caixin. Trans. 静蕊. Caixin Weekly, n.d. Web. http://magazine.caixin.com/2013-05-10/100526599.html
2. “Mindstream emanation” (tulku) phenomena is fundamentally related to the five important aspects of an enlightened being: mind emanation, speech emanation, body emanation, qualities emanation, activities emanation
3. Attained lamas who are in full control of their body, speech and mind are not limited to just one reincarnation. When such an attained being enters clear light meditation, they can emanate an unlimited number of emanations, all of whom operate simultaneously yet independently from one another. When searching for a lama’s reincarnation however, the students will seek to identify the five main emanations: body, speech, mind, qualities and activities. Normally the students of the lama will search for the mind emanation, which is known as the main emanator (from which the other emanations arise from). In the case of the Khyentse lineage, Dilgo Khyentse Rinpoche is the mind emanation of Jamyang Khyentse Wangpo, while Dzongsar Khyentse Chokyi Lodro is the activity emanation of Jamyang Khyentse Wangpo. These emanations will act independently of each other and do not necessary ‘manifest’ concurrently.
4. http://khyentsefoundation.org/communique/CommuniqueFebruary2011.html

Over the years, the Tibetan leadership have made many promises about Dorje Shugden, none of which have materialized over time.

By: Kay Beswick

The Tibetan exodus began in 1959 when the People’s Liberation Army entered Tibet and His Holiness the Dalai Lama subsequently fled into exile. In the ensuing 60 years, the exiled Tibetan community established themselves in 24 settlements throughout India, on tracts of land generously granted to them by the Indian government. The Tibetan leadership themselves made their headquarters in Dharamsala, a former British hill station in the foothills of the Himalayas, in an environment reminiscent of Tibet.

From their position there, the Tibetan leadership has been plotting their return to Tibet. In the meantime, their people have occupied themselves with the reestablishment of the Tibetan way of life and religion. Their work and efforts include the reformation of monasteries like Gaden, Sera and Drepung.

From 1959 until 1996, it was a comparatively idyllic time. Tibetans from all walks of life and strata of society peacefully coexisted with one another. That is, until the ban on Dorje Shugden ripped the community in half. To justify the ban, the Tibetan leadership attempted to convince their people with various promises which, over the years, have since been debunked. They have been debunked not just because they lack logic but because the promises have failed to withstand the test of time. Here is just a short rundown of the Central Tibetan Administration’s litany of lies and false promises related to Dorje Shugden:

PROMISE #1: Give up Dorje Shugden because it will help the Tibetan cause

In other words, Tibetans were told that Dorje Shugden harms the Tibetan cause. At the time this promise was made, the ‘Tibetan cause’ was defined as full independence from China. How exactly Dorje Shugden harms the Tibetan cause was never made clear; the mechanics of this vague promise was never defined for the Tibetan people. They were however, told that if they gave up the practice, Dorje Shugden would stop creating problems and obstacles towards their return to Tibet.

Encouraged by this, some Tibetans gave up the practice while others were forced and threatened with violence if they did not do so. They were told that if they kept the practice, they were being disloyal, treasonous and anti-Dalai Lama, an accusation which carries with it heavy and violent repercussions within Tibetan society. Having forced many of their people to give up the practice, the Tibetan leadership now claims that vast swathes of Tibetans have given up the practice and Dorje Shugden is a minority practice, with just a few small yet stubborn strongholds who maintain it.

Contrary to the Tibetan leadership’s claims, there are at least four million Dorje Shugden practitioners. Just a fraction of these (over 200,000) turned up for the enthronement of Denma Gonsa Rinpoche’s reincarnation (http://www.dorjeshugden.com/all-articles/features/denma-gonsa-rinpoches-enthronement/).

So given that, according to them, most Tibetans do not rely on Dorje Shugden and have given up the practice, why has the Tibetan leadership failed to make any progress in their efforts to return to Tibet? In the 20 years since the ban on Dorje Shugden began, the Tibetans continue to languish in exile and what is worse, do so as a community divided. The leadership continues to rely on non-governmental organizations to organize protests and campaigns, and for their own Tibetan people to self-immolate and go on hunger strikes, all of which are gaining less attention in a world enamored by the Chinese economy and desensitized after 60 years of fruitless Tibetan protests.

In fact, if anything, it is not Dorje Shugden who has damaged the Tibetan cause but, with respect, His Holiness the Dalai Lama himself. It was His Holiness who downgraded the ‘Tibetan cause’ from full independence (rangzen) to the Middle Way (meaningful autonomy; umaylam). This change led to the recent conflicts between the Tibetan people, divided between those who prefer rangzen and those who prefer umaylam (and accuse rangzen supporters of being anti-Dalai Lama).

Perhaps it is time for the Tibetan people to review the ability of their leadership. It is illogical that all failures in Tibetan society can be ascribed to Dorje Shugden protesters or the Chinese leadership. Are the leadership that incapable that they cannot keep ANY of the promises they make?

If the Tibetan people and leadership have no consensus in their raison d’être, how can they expect to be successful in any of their campaigns and achieve any of their political goals? At this juncture, it is important to keep in mind that this division was not caused by Dorje Shugden; it was not Dorje Shugden who harmed the Tibetan cause.

The Tibetan leadership might also want to think twice the next time they insist that Dorje Shugden harms the Tibetan cause, and therefore people loyal to the Dalai Lama and to Tibet should give up the practice. To say that Dorje Shugden can harm Tibet means that Shakyamuni is not powerful enough to get Tibet back. More embarrassingly still, it means His Holiness the Dalai Lama is not powerful enough to get Tibet back. The Tibetan leadership claim Dorje Shugden is a spirit; is His Holiness the Dalai Lama less powerful than a so-called spirit, that he cannot subdue a spirit and he cannot get Tibet back?

PROMISE #2: Give up Dorje Shugden because it will protect the Dalai Lama and extend his life

When discussing Dorje Shugden, it is impossible to escape another promise that the Tibetan leadership made – giving up Dorje Shugden will prolong the Dalai Lama’s life because Dorje Shugden harms the Dalai Lama.

This was the perfect promise to make to an anxious community facing an uncertain future, who had all of their hopes and ambitions resting on His Holiness the Dalai Lama’s shoulders. Without His Holiness, a global public relations juggernaut, how were they ever going to get Tibet back? Coupled with their inherent faith in the Dalai Lama, telling the Tibetan people that Dorje Shugden harms the Dalai Lama’s life meant they were perfectly poised to be manipulated and scared into doing anything the Tibetan leadership wanted.

Since the ban was enforced in 1996, the Tibetan leadership has failed to demonstrate any basis for this promise, notwithstanding the Dalai Lama’s own proclamations about the timing of his passing. Over the years, His Holiness has demonstrated a tendency to vacillate on this topic; on one occasion, he may state that the time of his passing is near, while on other occasions he has insisted he will live until 113. The Tibetan people have reacted as expected; when His Holiness has claimed his lifespan is short, they react with fear and worry, and countless requests for him to extend his life. When His Holiness has talked about living until 113, they are relieved.

Over the years, His Holiness the Dalai Lama has changed his mind multiple times about the timing of his passing. Is this because he is a master manipulator and toying with his people’s emotions, or is he demonstrating something deeper – an ability to control his death and rebirth? If that is the case, then how can a spirit harm the lifespan of someone who has this ability?

Is it that His Holiness is a master manipulator and toying with his people’s emotions? Or is it that His Holiness is demonstrating he is in full control of his passing and the timing can therefore be changed? Whatever the actual reason, in doing so, the Dalai Lama indirectly demonstrates that there is very little esoteric basis that giving up Dorje Shugden will protect and extend his life. The Dalai Lama is believed to be an emanation of Chenrezig, the Buddha of Compassion. How can something the Tibetan leadership deems a spirit (Dorje Shugden) be capable of harming a fully enlightened being? According to scriptures, since he is enlightened being, the Dalai Lama is therefore also in full control of his winds and the timing of his passing. This is perhaps best demonstrated by his own manifested indecisiveness about the time of his passing; it is this author’s belief that the timing changes because His Holiness is in full control of his death and subsequent rebirth, and Dorje Shugden has no impact on this whatsoever.

The promise from the Tibetan leadership also fails to hold any water because historically speaking, which Dalai Lama has Dorje Shugden killed since he was first enthroned as a Dharma Protector by the Sakyas? In fact, since Dorje Shugden’s manifestation as a Dharma Protector, if anyone has harmed a Dalai Lama’s life in all of that time, it is Nechung. It is well-known that when the 13th Dalai Lama was very ill, Nechung’s proclamations led to the administration of the wrong medication, resulting in the 13th Dalai Lama’s premature death. It is also well-known that when the Dalai Lama was considering leaving Tibet, Nechung was consulted and he advised the Dalai Lama to remain in Tibet. Instead it was Dorje Shugden who advised that the Dalai Lama should leave, and that this was a matter of grave urgency.

If anything, the Dalai Lama’s life was saved by Dorje Shugden. It makes no sense for the Tibetan leadership to claim that giving up the practice protects the Dalai Lama when it is Dorje Shugden who has been protecting the Dalai Lama all this while.

PROMISE #3: Give up Dorje Shugden so the Chinese stop spying on us

To ensure the Tibetan population would be sufficiently fearful of Dorje Shugden, their leadership told them that Dorje Shugden is a ploy of the Chinese, designed to drive a wedge in the Tibetan community. And to encourage people to give up Dorje Shugden, Tibetans were told that Dorje Shugden practitioners are Chinese spies and agents of the Chinese leadership.

All Tibetans know what an accusation like this means. It means the person is ostracized from the community. It means their families are blacklisted; the children cannot go to school, the parents cannot get jobs, shops will not serve them, hospitals will not treat them, and relatives cannot bury their loved ones because no one will come to conduct the last rites. Most of the Tibetan population is not wealthy and when faced with the possibility of such a life, with no foreseeable means of escape, it is understandable that people gave up the practice out of fear, to live as trouble-free a life as possible.

In Tibetan communities, associating with Dorje Shugden practitioners can earn you the dangerous label of being ‘anti-Dalai Lama’, although you may not practice Dorje Shugden yourself. This is the leadership’s method of ostracizing Dorje Shugden practitioners. Prominent Tibetan essayist Jamyang Norbu found out the hard way when this image of him and Shugden lama, Dechen Tulku surfaced on social media (http://www.dorjeshugden.com/all-articles/the-controversy/highest-peaks-to-lowest-gutters-by-jamyang-norbu/)

Tibetans were encouraged to punish Dorje Shugden practitioners for their perceived disloyalty to the Tibetan cause by segregating them – to separate the moustache from the mouth, so to speak. By segregating them, Shugden practitioners would not be able to participate in Tibetan daily life and help the Chinese leadership to sow seeds of dissent amongst Tibetans. By ostracizing Shugden practitioners, Tibetans were therefore being loyal to the Dalai Lama, their leadership and the Tibetan cause.

Promising that giving up Dorje Shugden makes it harder for China to spy on Tibetans is illogical, to say the least. Everyone practiced Dorje Shugden before the events of 1959, and before the Dalai Lama fled into exile. The Dalai Lama himself practiced Dorje Shugden; was he a tool of the Chinese leadership during his 30 years as a Shugden devotee?

It is similarly illogical and impossible that Dorje Shugden practitioners receive Chinese patronage simply because the Chinese leadership wishes to encourage anti-Dalai Lama sentiment. There are four million Dorje Shugden practitioners throughout the world. Financially, for all Dorje Shugden practitioners to receive remuneration from the Chinese leadership would present a huge expense for the Chinese, not to mention a logistical nightmare – how would the funds even be channeled to individual Shugden supporters and practitioners?

The Tibetan leadership’s promise may be without basis but what is fact is without the ban, there would be no sides for the Chinese leadership to support. So in fact, if the Chinese leadership are at all involved, it was the Tibetan leadership themselves who created a reason for this. Prior to the ban in 1996, many Dorje Shugden practitioners were passionate supporters of the Tibetan cause. When the ban was enforced, many Tibetans questioned why they should be protesting on behalf of a leadership that wants nothing to do with them. Why fight for someone like the Tibetan leadership who has made it clear they want nothing to do with you?

PROMISE #4: Giving up Dorje Shugden will lead to a harmonious Tibetan society

In the push to enforce the ban against Dorje Shugden, the Tibetan leadership promoted the idea that Dorje Shugden practice is schismatic and divisive. They promised more harmony and less conflict if Tibetans gave up Dorje Shugden.

There is no evidence that institutionalizing the ban has led to greater harmony. Most glaringly obvious is the fact the ban has resulted in the split of Sera Mey and Gaden Shartse Monasteries. In the case of Sera Mey, Pomra Khangtsen (fraternity house) broke away to form Serpom Monastery; in Gaden Shartse, Dokhang Khangtsen left to form Shar Gaden Monastery.

The wall that separates non-Shugden Gaden Shartse Monastery from Shugden-practicing Shar Gaden Monastery (formerly belonging to Gaden Shartse as Dokhang Khangtsen). Some have commented that the wall is reminiscent of the Berlin Wall.

The situation was very different prior to the ban when monasteries and monks coexisted peacefully, thanks to their time in Buxa where the Tibetan community lived when they first arrived in exile. In Buxa, Tibetans from all walks of life, sects and backgrounds lived in close proximity to one another with no issues. After the great monasteries were reestablished throughout India, Nyingma and Sakya monasteries found themselves built next to Gelug monasteries (as in the case of Gaden and Sera, for example). The monks would socialize and talk at a degree otherwise impossible in Tibet itself, where the vastness of the land ensured great distances between monasteries.

It has been claimed by the Tibetan leadership that such a split is evidence of religious freedom. They say that the fact the new monasteries exist shows that the Dorje Shugden monks are given their rights to open their own places of worship. But why are such separate places of worship even necessary, when they had been a part of the original monasteries for centuries already?

In the history of the world, ‘divide and conquer’ has never been touted as a formula for harmony and strength. Either the Tibetan leadership has a warped view of what harmony entails, or they truly believe that divisions are indicative of cohesiveness. Given this strange concept of societal harmony and democracy, is there any wonder then they were unable to remain in Tibet and since 1959, have been unable to return?

The claim that the split is evidence of religious freedom is also an erroneous one because the Tibetan leadership has no authority to make such assurances. Being an exiled and stateless government, the Tibetan leadership is bound by the laws of India where they are headquartered. If there is any religious freedom at all, it is afforded to the Tibetan people based on Indian law.

It is in fact Indian law that has protected Tibetan Dorje Shugden practitioners all this while, since the Tibetan leadership has on many occasions directed and organized violence against their own people. In 2000, the 600 monks of Dokhang Khangtsen had to be protected by the Indian riot police when a violent mob of approximately 3,000 Tibetan monks, nuns and laypeople descended on their prayer hall as they conducted a Dorje Shugden puja. The mob threw rocks and bricks, and screamed expletives, demanding to be let into the compound so they could burn down the building.

More recently, the Tibetan leadership published a hit list of Dorje Shugden practitioners who protested for their religious freedom. This was followed by a 27-minute speech by the Dalai Lama, which was shortly followed by a violent knife attack on a 84-year old monk at Trijang Ladrang. A few months later, there was a violent takeover of Domo Geshe Rinpoche’s monastery Gaden Choling in Phedong upon the passing of the caretaker, who was loyal to Dorje Shugden.

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

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The above is a video of the actual attack on Domo Geshe Rinpoche’s Gaden Choling Monastery (Phedong, India) in 2014

And that is just within the Gelug tradition. Within the Karma Kagyu tradition for example, the Tibetan leadership’s endorsement of one Karmapa candidate over another led to violent clashes at Rumtek Monastery, the traditional seat of the Karmapas during the enthronement ceremony of the non-endorsed candidate.

Then, in May 2016, the Karma Kagyu lama Rabsel Rinpoche wrote of supporters of the Tibetan leadership attempting to label the Karmapa Thaye Dorje a Dorje Shugden practitioner, in an effort to stain his reputation, destroy his influence and otherwise turn people away from him. The Karmapa Thaye Dorje has never previously hinted at any association with the Dorje Shugden practice, but it has not stopped such a ludicrous accusation from being leveled against him.

The letter addressed to the Dalai Lama, penned by the Karma Kagyu lama Lodreu Rabsel Rinpoche. In the letter, Rabsel Rinpoche accuses the Dalai Lama of remaining silent over the behaviour of his supporters, who are trying to create trouble for the Karmapa Thaye Dorje Shugden so he cannot teach freely. One of the methods they do this is by labelling him a Dorje Shugden practitioner. Rabsel Rinpoche acknowledges there is a ban against Dorje Shugden.

At a time when the Tibetan leadership can use a Gelug issue to create problems within another lineage, it is very clear to see that the promise that giving up Dorje Shugden will lead to harmony is so illogical, it will never bear fruit.

Conclusion

It seems that the Tibetan leadership cannot get things right and whatever they interfere with, ends up a mess of epic proportions. Instead of bringing people together, the leadership’s decisions have resulted in families being torn apart, as well as political in-fighting, conflict, vulgarities and overall violence. It began with the aftermath of the ban instituted in 1996 and things have been on a steady decline since for the Tibetan leadership. 20 years later, in 2016, the Dalai Lama’s reputation is worse than ever, with fewer world leaders willing to meet him, realizing it is not worth to jeopardize their trade relationships with China for such a meeting.

And the goal of rangzen (or umaylam – whatever is preferred) seems just as unattainable today as it was 60 years ago, regardless of whatever the Tibetan people have been told to give up in order to achieve it. They have given up Dorje Shugden, they have given up their teachers, they have given up their commitments, they have spent 20 years directing violence and vulgarities at those who refused to give up Dorje Shugden…and yet, they still have not achieved rangzen or umaylam. So what is the excuse now?

Can it be that the Tibetan leadership is staffed with incompetent individuals, or is it more likely that the leadership is comprised of self-serving people? The former would not be logical; surely after 20 years, incompetence can no longer be used as an excuse as the leaders would have learned from their past mistakes or the Tibetan people would have found much more capable representatives. It seems much more likely that the modus operandi of the leadership is to be entirely self-serving, hence the wild promises they make to their people, promises which are ever-changing in the hopes of distracting and keeping their populace from the truth.

What the Tibetan leadership needs to understand is that real power does not come from making false promises to and manipulating their people. Real power, strength and solidarity come from bringing people together, not driving them apart. If the Tibetan leadership are intent on turning their people against each other because they want money and power, what they will soon find is that with time, people will only wake up to the truth about them. That is, nothing they say can be trusted because they were never in office for the benefit of their people to begin with.

Ordinary Tibetans are growing increasingly frustrated with the Tibetan leadership, recognizing that they make empty promises they never fulfill. The promises they made surrounding Dorje Shugden is another such example of the empty promises made by the Tibetan leadership, which have failed to materialize over time.

Strange cloud formations were seen over the monastery during this time, which was taken to be an auspicious sign

His Holiness Kyabje Pabongka Rinpoche was at Denma Gonsa Monastery to confer getsul (novice) monk vows to the young incarnation of Denma Gonsa Rinpoche this month (December 2014). Denma Gonsa Rinpoche will be conferred the gelong (full ordination vows) when he reaches 20 years old. This is considered very auspicious as the young incarnation is entering into the monkhood and led by the illustrious Kyabje Pabongka Rinpoche himself.

Kyabje Pabongka Rinpoche originally hails from Sera Mey monastery as one of the most influential teachers of the 20th century. His current incarnation lived in Sera Mey Monastery till the Dalai Lama banned Dorje Shugden. Causing monks to turn against Pabongka Rinpoche. They even stoned his house. Eventually he was forced to leave Sera Mey Monastery because he refused to give up his Shugden practice.

Kyabje Pabongka Rinpoche has comfortably resettled in Nepal since then and travels often to Tibet for meditations, teachings and practice. One of Kyabje Pabongka Rinpoche’s favorite places is the holy place associated with Manjushri in China called Wu Tai San or the Five Peaks of Manjushri. Kyabje Pabongka Rinpoche often does long meditational retreats in this holy place as did his former incarnations. Many of Kyabje Pabongka Rinpoche’s former incarnations often travelled in China and was the tutor to the Emperors of China.

The Central Tibetan Administration (CTA; the Tibetan leadership based in Dharamsala) has repeatedly spoken up against Kyabje Pabongka Rinpoche criticizing his person, teachings and beliefs. They have done their best to demonize him only because he practices Shugden. It’s a crime to worship Shugden within Tibetan society. Despite this, Kyabje Pabongka Rinpoche has remained firm in his practice, lineage and commitment to Dorje Shugden. No amount of influence from the CTA can sway this great lama’s mind. When Kyabje Pabongka Rinpoche arrived in Denma Gonsa Rinpoche’s monastery, hundreds of people showed up to greet and welcome him and also to receive blessings. They ceremoniously escorted this very high incarnation of Kyabje Pabongka Rinpoche into the temple interiors. He was seated onto a throne and requested to give blessings to the senior monks, sangha and lay people.

Kay Beswick

H.E. Denma Gonsar Rinpoche escorting His Holiness Kyabje Pabongka Rinpoche into the main prayer hall of the monastery

His Holiness under the yellow parasol being ceremoniously escorted into Denma Gonsa Rinpoche’s monastery.

H.H. Kyabje Pabongka Chocktrul Rinpoche (right) with the young Denma Gonsar Rinpoche (left). The previous Denma Gonsa Rinpoche had conferred many teachings and lineages onto Pabongka Rinpoche.

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Senior monks come to pay respects to Kyabje Pabongka Rinpoche

Conferring the vows to the young incarnation

Unusual cloud formations gathered outside the monastery as Kyabje Pabongka Rinpoche arrived to confer the vows. The formations were seen as auspicious by the monks of the monastery.

After the meeting between these two illustrious masters, the fortunate people of Denma in Tibet received a set of Dharma teachings from Kyabje Pabongka Rinpoche in Gonsa Monastery. We at DorjeShugden.com feel blessed and rejoice for receiving this great news. May Kyabje Pabongka Rinpoche continue to turn the wheel of Dharma for the benefit of all sentient beings.

Some photos shared with us from Tibet.

Kyabje Pabongka Rinpoche arrived in Gonsa Monastery, Tibet to deliver Dharma teachings to the ordained and lay people of Denma

Kyabje Pabongka Rinpoche and Denma Gonsa Rinpoche invited into the Gonpa in full ceremony

Our lineage master, Kyabje Pabongka Rinpoche seated on a grand throne while turning the wheel of Dharma

Denma Gonsa Rinpoche making offerings to Kyabje Pabongka Rinpoche

H.E. the 19th Denma Gonsa Rinpoche

Denma Gonsa Rinpoche attending the night puja

Auspicious offerings for a blessed Dharma discourse

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One of the highest Gelugpa lamas, Kyabje Denma Gonsa Rinpoche’s name is synonymous with that of a master having achieved perfect attainments and an exemplar of devotion to the pure lineage founded by Je Tsongkapa. Denma Gonsa Rinpoche studied under Kyabje Trijang Dorje Chang and Kyabje Dragri Dorje Chang from whom he received the complete transmissions and all the necessary empowerments that bestowed upon him the responsibility and role of an essential lineage holder.

So highly accomplished was Denma Gonsa Rinpoche, that in his vocation as a Dharma master, he not only represented the three Great Gelugpa Seats of Ganden, Sera and Drepung but also Reting Monastery and other distinguished monastic colleges around Tibet. Such a feat could only be accomplished by a lama who is universally regarded by the Gelugpa establishment as being a most erudite and highly realized master. Denma Gonsa Rinpoche’s monastery, featuring huge statues of Lama Tsongkapa and Dorje Shugden, is regarded by all as a fortress of the Gelugpa tradition that preserves all the lineage teachings in their purity.

Given Denma Gonsa Rinpoche’s widely acknowledged precision and faultlessness in his grasp and mastery of the lineage teachings, his opinion of Dorje Shugden carries significant weight and should be considered by anyone seeking the truth. In a speech to his students, the 19th Denma Gonsa Rinpoche spoke with fervid commitment of how he received the teachings and practice of Dorje Shugden from two of the greatest Gelugpa masters, Kyabje Trijang Rinpoche Lobsang Yeshe Tenzin Gyatso and Kyabje Dragri Dorje Chang, from whom he also received Dorje Shugden’s ‘life-entrustment’ (sogtae).

Denma Gonsa Rinpoche was unwavering in his decision not to give up the practice of the Protector until the end of his life. It is steadfastness such as Rinpoche’s that detractors of Dorje Shugden have pounced on, to wrongly portray Dorje Shugden as the cultish practice of an extreme-fundamentalist sect of the Gelugpa school. Many have spread lies that it is because Dorje Shugden practitioners have surrendered their lives to Shugden and are bound by the life-entrustment vow (which they say is against the refuge vows to the Three Jewels), that they are unable to part with the Protector practice. Such misinformation has been spread on purpose to paint Dorje Shugden in a negative way.

The reality is that ‘sogtae’ is not surrendering one’s life to Dorje Shugden at the expense of one’s refuge vows to the Buddha, Dharma and Sangha. Dorje Shugden ‘sogtae’ resembles ‘rje gnang’ which directly translated means ‘subsequent permission’. In other words, it is an initiation into the Protector practice which requires the initiate to abide by certain commitments such as the fulfillment of monthly pujas to the Protector, and to request Dorje Shugden to protect the practitioner from harm and perform activities on behalf of the practitioner to increase merits and provide dharmic as well as earthly endowments. Commitments are in fact a very common feature of Vajrayana Buddhism.

Moreover, such life-entrustments are common in other protector practices and it is not an extraneous feature of a ‘cult’ practice that those who attack Shugden worship have attempted to induce people to think. For example, the Fifth Dalai Lama performed similar life-entrustment rituals to the protector Dorje Barwa, a life-entrustment ritual to Nechung was found amongst the works of Thuken Dharmavajra, a sogtae to Dorje Setrab was written by Gendun Dhargye, and life-entrustment rituals to Tsiu Marpo and Four-faced Mahakala were found to have been regularly performed by Jamgon Kongtrul.

In fact, there is no requirement whatsoever for any Dorje Shugden practitioner to take ‘life-entrustment’ vows. And so clearly, as Denma Gonsa Rinpoche said in his speech, there are many lies and deceptions designed to malign the practice of Dorje Shugden.

In his speech, Denma Gonsa Rinpoche also tells his students that they should maintain guru devotion even at the cost of their lives, meaning to say that they should never go against their gurus nor abandon the practices that their gurus have given them, for to do so is tantamount to breaking samaya with their gurus. Again, critics of the Dorje Shugden practice have often distorted this resoluteness and labeled it as fanaticism that is characteristic of an extremist cult. Far from being a cult characteristic, firm commitment to the guru is innate in the pure practice of Tsongkapa’s lineage (and indeed Vajrayana Buddhism). Je Tsongkapa himself wrote in The Foundations of All Good Qualities, the following instructions:

Then the foundation for the two attainments,
Is keeping the pure vows and commitments,
Having found unfeigned conviction is this,
Bless me to keep them at the cost of my life.

The importance of keeping strict commitments to the guru is common knowledge to all Vajrayana practitioners. Ironically, some lamas who received the Dorje Shugden practice from their gurus but are now advocating forsaking the Protector are in fact very familiar with the dangers of breaking samaya. For example, Lama Zopa who received the Dorje Shugden practice from Lama Yeshe has taught his students that:

Guru devotion is the quickest way to collect the most extensive merit, the means to achieve enlightenment… but having a pure mind of guru devotion, with no negative mind arising toward the guru – which is very heavy negative karma – is also very important.

In addition:

A negative attitude, such as a thought of giving up respect, even just thinking, ‘What is the use of this teaching?’ creates negative karma; one breaks the samaya vows. A kind of pollution comes, and whatever you offer becomes negative and can invite sickness or obstacles. So, I think, the most important thing is keeping samaya, not doing any wrong thing, not letting heresy arise, having negative thoughts, or losing faith. Lost faith is very heavy [karma]. - http://fpmt.org/tag/guru-devotion/

It is with that thought in mind that Denma Gonsa Rinpoche advises his listeners to see him as their lama and receive teachings which will benefit them, and cautions them that if they view him in a negative light (for instance, as a ghost), there will be nothing he can do for them and their wrong view may hurt them.

This short and very important speech by the most holy Denma Gonsa Rinpoche is an invaluable treasure that demonstrates with clarity why it is extremely harmful to force, coerce or trick practitioners into parting with their gurus and their protector practice, and similarly why those who have disowned their teachers and Protector have wrought very heavy damage unto themselves. Denma Gonsa Rinpoche’s speech is also a clarion call for all Shugdenpas to persevere and like Rinpoche, be unmoving in their devotion to the guru and the Protector.

It has been 55 years since the Tibetan people became victims of a conflict that engulfed their lives and displaced them from their homes. Since then, the people have been hit by wave after wave of disappointments with the likelihood of them regaining their independence nowhere in sight.

The Tibetan government-in-exile (now known as the Central Tibetan Administration or CTA) have always laid the blame on China for the breakdowns in negotiations between them and the Chinese government. As a matter of fact, the CTA has blamed Beijing for just about everything that has gone awry and rarely is the CTA’s role in any failure ever raised and examined.

It is only when we analyse the leadership culture of the Tibetans-in-exile that a disturbing picture arises – a picture that paints the CTA as being a dishonest government that habitually deceives and manipulates its own people to the detriment of the nation and its future. In fact, remarkable parallels are revealed concerning the CTA’s willingness to lie about topics as important as the fight for Tibetan independence, the Middle Way Approach and even the Dorje Shugden ban, as we shall see in this article.

If we are to appraise the integrity of a government, we have to study its leaders and key figures. In the case of the CTA, besides the Dalai Lama, the most prominent politicians who have shaped the fate of the Tibetan people in exile are Samdhong Rinpoche the ex-Prime Minister of the CTA, Lobsang Sangay the present Sikyong, and Penpa Tsering the Speaker of the Tibetan Parliament.

Samdhong Rinpoche is the elder statesman who was very much responsible for shaping the Tibetan people’s fight to regain their homeland. He was also the Prime Minister when the government adopted a policy of apartheid against a large segment of the Tibetan community, the Dorje Shugden worshippers. Recently Samdhong Rinpoche spoke to the students of Tibetan Children’s Village (TCV) Suja, which gives us a good opportunity to assess how much value he places on the future of the Tibetan people.

Watch Samdhong Rinpoche’s Speech at TCV Suja

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Samdhong Rinpoche is the third and hopefully final act in what has been the CTA’s effort in indoctrinating the minds of young Tibetans on the issue of Dorje Shugden, in particular to allay their concerns about the impact the CTA’s religious ban has on the Tibetan community. The Sikyong, Lobsang Sangay, and the Speaker of the Tibetan Parliament, Penpa Tsering, both had their turns earlier this year but with disastrous outcomes.

While Penpa Tsering fumbled throughout his manufactured version of Gelugpa history, Lobsang Sangay was completely caught off-guard by students questioning the wisdom of the government’s discriminatory policies towards Dorje Shugden practitioners, borne out of the Dalai Lama’s rather sudden and unexplained prejudice towards the practice. Samdhong Rinpoche’s presence at TCV then, was damage control. At least that was the plan.

As ever, the well-rehearsed narrative presented to the young Tibetans on the Dorje Shugden controversy is that the Dalai Lama and his government are defending the Tibetan people and Buddhism against unprovoked aggression by the Chinese government in their efforts to destabilize Tibetan unity and undermine the ‘Tibetan cause’. It is the same narrative we have been subjected to over countless years, one intended to paint the CTA as the perennial victim.

In the past, as is now, it is a blatant lie. Whilst previously the CTA has been crude in their fabrication and delivery of lies, Samdhong Rinpoche’s speech leaves little doubt as to who the master of misinformation and deception is, perhaps second only to the Dalai Lama himself.

Samdhong Rinpoche and the Dalai Lama – partners in the crime of swindling the Tibetan people

Deception #1: To support Dorje Shugden is to support China

Right from the start, Samdhong Rinpoche wasted no time in stacking the deck by his warning that since the “Dholgyal issue” is being used by the PRC, any attempt to confront and challenge the CTA’s ban would have an adverse effect on the unity of the Tibetan people. In other words, don’t question the ban unless it is your intention to cause greater disharmony.

This is Samdhong Rinpoche’s perverted logic. Even if it’s true that the Chinese government is fanning the Shugden conflict with sponsorships, presumably to destabilize Tibetan unity and undermine the Dalai Lama’s authority as it is often accused of, surely it follows that lifting the ban would disarm the issue and save it from abuse.

In addition, Samdhong Rinpoche made it a point to state that he was there in his personal capacity and not as a representative of the CTA. In this way, the CTA can benefit from Samdhong Rinpoche’s program of misinformation and at the same time, deny any involvement should there be a backlash from his unsavoury campaign.

The truth is, the current Dorje Shugden conflict has little to do with China or Sino-Tibetan politics. It does however have everything to do with the Dalai Lama and the CTA’s decades-long policy of feudal-esque oppression, expropriation of its own people’s thoughts, chronic absence of transparency, lack of accountability, habitual manufacturing of lies and generally playing the Tibetan people and the rest of the world for fools.

Just look at the transcript of Samdhong Rinpoche’s speech. By his own account, he was supposed to tackle a number of issues that have troubled the Tibetan youth. But rather than addressing them as genuine concerns, his speech is clear evidence that he was there to gild over the CTA’s official lies on the Shugden issue, exposed by the students’ questioning. As past CTA leaders have demonstrated, it is far more important to perpetuate the lie than to arrest the rot in the unity of the Tibetan society heading towards disintegration.

Deception #2: There is no ban

For instance, to a student’s question pertaining to the CTA’s Dorje Shugden ban and the social discrimination that flows from it, Samdhong Rinpoche simply insisted that there is no ‘ban’ on the Shugden practice because the Dalai Lama has not issued a decree to forbid it. It is dishonest for Samdhong Rinpoche to make this statement as he, more than anyone else, knows that the government-in-exile and its officers exist only to anticipate and actualize the Dalai Lama’s demands. Samdhong Rinpoche even admitted in the past that the entire Tibetan government-in-exile had to work within the framework defined and limited ONLY by the Dalai Lama’s wishes. (Tim Johnson, Tragedy In Crimson: How The Dalai Lama Conquered The World But Lost The battle With China, Published February 1st 2011 by Nation Books [ISBN13: 9781568586014] p. 130.)

Therefore when the Tibetan Kashag and The Assembly of Tibetan People’s Deputies (ATPD) legislated in June 1996 and again in September 1997 against the practice of Dorje Shugden, it was in response to the Dalai Lama’s open condemnation of the Shugden practice. These resolutions had the powerful effect of normalizing social codes that essentially criminalized the Shugden practice and turned its practitioners into social pariahs.

It was a significant government policy targeted at the Tibetan community itself, and could not have been executed without a nod from the Dalai Lama who was the indisputable head of the Tibetan people, politically as well as spiritually. So, under the Dalai Lama, not only did the CTA legislate against a religious practice, it began unleashing a series of hate-campaigns designed to turn uninformed Tibetans against their own kin.

Deception #3: Redefining religious freedom

And then, as if to test and establish a new limit of idiocy, Samdhong Rinpoche launched into a sermon based on his perverse construal of various human rights provisions, only to conclude that if anyone’s human rights have been infringed, it is the Dalai Lama’s and not those whose religious practice has been outlawed. To Samdhong Rinpoche, the oppressor has been victimised and by his interpretation, a person’s human rights as provided for by the United Nations Declaration of Human Rights, The Indian Constitution and the Tibetan Charter extends also to the right to publicly condemn, insult and criminalize the practice of another person’s religion! That is not the case of course.

Citing Article 25 of the Indian Constitution in a complete bastardization of the Article’s real intentions, Samdhong Rinpoche insisted that so long as the Dalai Lama can form a negative opinion of the Shugden practice – notwithstanding such opinion being subjective, arbitrary and extremely personal, it also qualifies him to discriminate against the Shugden practice as an exercise of his religious freedom. And further, to challenge the Dalai Lama’s discrimination is tantamount to an infringement of his rights! Bizarre as it is, this was what Samdhong Rinpoche wanted his young audience to believe.

Article 25 of the Indian Constitution states:

“Freedom of conscience and free profession, practice and propagation of religion Subject to public order, morality and health and to the other provisions of this Part, all persons are equally entitled to freedom of conscience and the right freely to profess, practise and propagate religion…”

(http://www.constitution.org/cons/india/p03.html)

The Dalai Lama demanded the expulsion of Shugden monks from the monasteries. Yet, according to Samdhong Rinpoche, this is merely an expression of religious freedom and to say otherwise would mean that the Dalai Lama’s religious freedom has been infringed!

Did Samdhong Rinpoche misunderstand Article 25?  It is impossible for he is regarded as one of the leading Tibetan scholars of Buddhism, and is also an authority on the works of Mahatma Gandhi and other great thinkers. The law on religious freedom is clear, not merely per the legislature but also as interpreted by the judiciary.

In the Indian Supreme Court case, Rev Stainislaus vs State of M.P. (A.I.R. 1977 SC 908) the court found that Article 25 does protect a person’s right to declare freely and openly one’s faith, but more importantly, that a person’s right to express his religion does not include the right to convert another person to the former’s faith, because the latter is equally entitled to freedom of conscience.

In sum, the Dalai Lama and the CTA are in breach of Article 25 of the Indian Constitution by their attempts to convert Shugden practitioners away from their faith through coercion and/or allurement. Samdhong Rinpoche took a good law that would incriminate an oppressor of religious freedom and deformed it into moral and legal ground for the Dalai Lama and CTA’s crime against human and civil rights to be justified.

And clearly the Indian Government disagrees with Samdhong Rinpoche. The proof is in the permission granted for Shar Ganden and Serpom Monastery, both Dorje Shugden-worshipping institutions, to be established. If Samdhong Rinpoche is correct in his accusation that Shugden worship contravenes morality and is more akin to terrorism, why would the Indian Government allow them to operate openly on Indian soil?

Deception #4: There is no discrimination against Dorje Shugden practitioners

In the same speech, Samdhong Rinpoche also suggested that the presence of these two monastic universities is evidence that there is no discrimination against Dorje Shugden worshippers by the Dalai Lama and CTA. In fact, the opposite is true.

The formation of Shar Ganden and Serpom Monastery (previously Dokham Khangtsen of Ganden Shartse and Pomra Khangtsen of Sera Mey) attest to the Dalai Lama’s prejudice against Shugden monks and their expulsion from their original monasteries. Why else would the monks of Dokham and Pomra give up their monastic homes only to start again with scarce resources and under strenuous circumstances? That they are even able to operate in relative peace is due to the protection accorded by the Indian Government to registered Indian societies which Shar Ganden and Serpom are, and has nothing to do with the Dalai Lama or CTA’s tolerance of Shugden worshippers.

Samdhong Rinpoche also claimed there is no ‘social discrimination’ but only some ‘social boycott’ against Shugden practitioners by the Tibetan community, but the Shugden people brought it upon themselves by their intransigence and betrayal of the Dalai Lama. In other words, it is not the CTA or the Dalai Lama’s doing.

Again this is false because such ‘boycott’ only arose after the CTA passed official resolutions declaring the practice of Dorje Shugden to be wrong and harmful, both to the life of the Dalai Lama and the Tibetan Cause. It became a serious social offence even to be seen with a Shugden worshipper as the renowned Tibetan writer, Jamyang Norbu discovered. He wrote of his experience:

…Since then I have not been paying much attention to the Shugden issue, but this business with the photograph troubled me. Is it now a criminal act in our society or a mortal sin in the eyes of the official church to have your photograph taken with a member of the Shugden organization? I asked around and it seems that the answer is yes. I was told that Dharamshala officials were now going around Tibetan communities making people sign pledges that they would completely ostracize Shugden devotees, not share a meal with them or have anything to do with them in any way ~ Jamyang Norbu

Deception #5: Lies and more lies

Clearly, Samdhong Rinpoche was unconcerned with the intelligence of his audience so he thought nothing of uttering statements that contradicted each other within minutes of their making. He said, monasteries that put up signs prohibiting entry to Shugden worshippers are only exercising their lawful rights. But minutes before that, the same Samdhong Rinpoche said that discrimination in granting or banning entry to temples is banned under law as it violates public order and morality.

To another TCV student’s plea for the CTA to defuse the Shugden conflict before it deteriorates into an India/Pakistan situation, Samdhong Rinpoche’s reassurance was that the percentage of Tibetans worldwide who worship Dorje Shugden is so insignificant that there was no risk of that situation happening. Again that is gravely inaccurate.

An estimated 400,000 Tibetans attended the Monlam Festival held at Trijang Rinpoche’s Sampheling Monastery in March this year, and over 200,000 Tibetans were drawn to the enthronement of the present Denma Gonsa Rinpoche in Gonsa Monastery in Tibet, yet another well-known Shugden monastery. We see how readily Samdhong Rinpoche dismisses a potential risk to the future of the Tibetan people in order to preserve a lie.

As if the dishonest semantics were not appalling enough, Samdhong Rinpoche even suggested that there is moral equivalence between Mahatma Gandhi’s struggle for India’s independence and CTA-sponsored discrimination against its own citizens; and between monasteries expelling Shugden monks and hotel guests hanging ‘Do Not Disturb’ signs on the door. It is simply bizarre to hear the ex-Kalon Tripa draw these parallels and think nothing of it, and even expecting the audience to swallow these farcicalities without objection.

Deception #6: Contradictions upon contradictions

Samdhong Rinpoche’s assault on the young Tibetans’ reason and logic did not end there but it would be beyond the scope of a single article to rebut every lie and misinformation in his speech, for they range from the absurd to the fantastic to those that plainly contradict CTA’s official statements.

For example, in response to a question on the CTA’s efforts to bridge the widening rift between Shugden and anti-Shugden Tibetans, Samdhong Rinpoche stated unequivocally that there is no way the CTA would welcome Shugden worshippers unless they parted with their practice. But that would mean the Sikyong Lobsang Sangay deliberately lied when he answered that the government has been trying to engage Dorje Shugden practitioners in dialogue since 1975 but to no avail. [Watch the video from 1 minute 55 seconds onwards]

Or watch on server | download video (right click & save file)

Who is the liar? The ex-Kalon Tripa or the current Sikyong or perhaps, both?

These must surely be some of the most morally and intellectually corrupt statements made in modern history and once we get over the shock of their sheer absurdity, it is vital that we realize the significance of such corruption within the upper echelons of the Tibetan leadership. All Tibetan people must remember this each time they wonder why, after half a century, the Tibetan people are still in the wilderness as the rest of the world moves on. How can anyone trust such a government and how can anything undertaken by such a government be accepted as being genuine and sincere? Every Tibetan, regardless of their stance on Dorje Shugden, should be concerned.

Deception #7: The Middle Way Approach was democratically approved

These lies and deceptions are extremely costly to the Tibetan people. For example, in June 1988 at Strasbourg, the Dalai Lama announced that he was giving up his demand for Tibet’s full independence from the Chinese government and would instead veer his efforts towards securing ‘full autonomy’. The Dalai Lama also stated clearly that ultimately the Tibetan people must decide for themselves in a nationwide referendum, which the Dalai Lama directed the Tibetan exile government to conduct. But there was never a true referendum carried out as the process was corrupted by vested interest within the government.

The writer and activist, Jamyang Norbu, chronicled the lies and deceptions of the Dalai Lama and the CTA regarding the Middle Way Approach in his writing:

The Great Middleway Referendum Swindle

One of the first referendum meetings was held at Rajpur, a settlement relatively close to Dharamshala. That same evening at the Amnye Machen Institute we received a phone call from a former reporter for MANGTSO who had attended the meeting. He told us that in their presentation, the MPs had dropped not very subtle hints that failure to vote for [Middle Way Approach] would be tantamount to disloyalty to the Dalai Lama. The public became confused but also very angry. A former (very) senior Kashag minister, Mr. W.G. Kundeling, who had retired to Rajpur was the first to speak after the MPs. He flat out declared that he found the whole idea of giving up the goal of independence unacceptable but that he also had no desire to go against the wishes of His Holiness. He would therefore not take part in such a referendum. Others spoke up, saying much the same thing. A few also pointed out that since the Dalai Lama had openly declared that his MWA policy had failed in his last two 10th March statements how could he now be asking the public to vote for MWA?

Just about everyone involved in what was intended to be a referendum refused to participate and yet the exile government under the then Prime Minister, Samdhong Rinpoche twisted the fiasco and through some sly machinations and misrepresentations, passed a resolution that amongst other things stated:

Among the views received from the Tibetan public, following a preliminary poll, the majority expressed preference for dispensing with the referendum, leaving it to His Holiness the Dalai Lama to take decisions from time to time in accordance with the prevailing political situation and circumstance. Altogether 64.60 percent of the opinions received demanded that the referendum be not held and favoured for His Holiness and the Central Tibetan Administration to decide.

We see the same trickery and chicanery employed by the CTA in the way they cheated the Tibetan people of their independence cause, repeating in the way the Shugden religious conflict was conjured out of thin air.

There was never a public referendum that approved of the shift in policy from Independence to The Middle Way. Such public approval was falsely manufactured by the government. Similarly, there was never a general consensus authorizing the CTA and Kashag to pass resolutions that outlawed the practice of Dorje Shugden, as Samdhong Rinpoche and various CTA leaders have claimed time and time again. In both cases, the government blatantly lied.

Furthermore we see that in order to arm-twist the Tibetan people into conformity, the CTA regularly leverages on the Dalai Lama’s name and would frame any position that does not fit in with their agenda as acts of betrayal against the Dalai Lama. Not to vote for the Middle Way was an act of disloyalty to the Dalai Lama. Similarly, not to obey the illegal Shugden ban was an act of treason, as it was to be associated with a Shugden practitioner.

And we see how the CTA does not hesitate to invent numbers (e.g. “64.6% of the people demanded that a referendum not be held”), statistics and ‘facts’ to give the impression that they are acting on the will of the Tibetan people and for the good of the people. Virtually all the accusations against Dorje Shugden have been fabrications as are claims that Shugden worshippers are Chinese agents. The CTA has never produced any proof whatsoever.

With whom does Samdhong Rinpoche’s loyalty lie? With the Tibetan people, the Dharma or himself?

The following incidences show that manipulating the people is not a rare anomaly by a few corrupt leaders but a culture of deception which is routine in the CTA. And when we consider that these are issues of the highest importance to the Tibetan people, it is frightening to think that nothing is sacred to the CTA – not Tibetan independence that tens of thousands have fought and sacrificed for over the decades, not the future of the Tibetan people in exile who have placed their complete trust in the CTA and certainly not the preservation of pure Buddhist lineages and traditions.

CTA on the Highway to Autocracy

By Mila Rangzen

“The CTA’s attempts to get the final say from US consulates since 2009 on the issuance of visas to Tibetans is a top-down plot to control and eliminate aspirations of independence or any other form of opposition to its stance. Those who are vocal about independence in particular and critical of CTA inactions in general will be denied visas to US on one pretext or the other. If Sikyong Lobsang Sangay applies this unconstitutional control of the Tibetan thought, speech and movement; violence, bloodshed and assassinations as a payback among our community cannot be ruled out completely”
http://www.rangzen.net/2014/05/25/cta-on-the-highway-to-autocracy/

The Middle Way Approach of the Dalai Lama – A Self-Deception?

By Tenpel

“In that essay [Elliot Sperling] thoroughly questions the effectiveness of the Middle Way Approach of the Dalai Lama and the Central Tibetan Administration (CTA) and a cult of personality of the Dalai Lama that prevents to question the effectiveness of the Middle Way Approach and that undermines and ignores all other opinions. According to Sperling, the drive within the CTA has led to a situation where “the Dalai Lama was unwittingly turned into the prime spokesperson against Tibetan independence, to the benefit of China.”

The analysis of Elliot Sperling with the title “Self-Delusion” (in German Selbsttäuschung – “Die Politik des Mittleren Weges ist realitätsfern“) Sperling is pointing out how the CTA and the Dalai Lama have undermined unintentionally [?] the Tibet independence movement and have weakened thereby the Tibet cause”.
http://buddhism-controversy-blog.com/2014/07/21/the-middle-way-of-the-dalai-lama-a-self-deception/

The Great Middleway Referendum Swindle

By Jamyang Norbu

“It is this assertion that keeps appearing again and again in many CTA statements:

• The Middle-Way Approach was adopted democratically
• The mutually beneficial Middle-Way policy… adopted democratically by the overwhelming majority of the Tibetans…
• His Holiness the Dalai Lama has proposed the Middle Way Approach and has been adopted democratically by Tibetans
• The Middle-Way policy was adopted democratically — through unanimous agreement

Every one of these statements are bald-faced lies. There is no other way to express it. If I tried to put it any more diplomatically I am afraid I might end up telling a lie myself”

And,

“The Middle Way was not adopted democratically. Far from it. Instead the lies and swindles of officials and MPs led by Samdhong Rinpoche, to foist a phony referendum on the exile public have undoubtedly undermined Tibetan democracy. They also effectively sabotaged His Holiness’s genuine attempts, in 1995 and 2008, to democratically consult with the Tibetan people and find a workable alternative to the Middle Way Approach”.
http://www.phayul.com/news/article.aspx?id=35262

Over a hundred Tibetan lives were lost through self-immolation while hopes of a free Tibet are being destroyed by the CTA

The Tibetan people should not delude themselves that anything remotely close to a solution that would see their return to their homeland is anywhere in sight. Not as long as the CTA is staffed by deceitful politicians who do not hesitate to prey on their own kin while the rest of the people stand impotently.

The CTA may have fooled the Tibetan people for over half a century but it is clear to China as well as the rest of the world, what kind of government the CTA is. And unless this changes, the Tibetans can expect to remain as refugees and see their culture and religion wither away by the winds of change and time.

The Tibetan people’s war is not with China, at least not for the moment. Before the people can imagine taking on China with even the slightest chance of success, they must first confront their own government, the CTA, whose culture of deception has robbed the Tibetan people for decades.

Samdhong Rinpoche’s staggering dishonesty as demonstrated by a single speech to young Tibetan minds is typical of the CTA. Imagine the decay after 50 years of such corruption. It is disconcerting to think that this is the administration that is seeking the world’s support to govern a population of 6 million people and asking to be trusted to efficiently manage an ultra-sensitive geopolitical environment.

The same politicians now divide the Tibetan nation further with an unjust and unsubstantiated religious ban so as to distract the people from the issue of independence and to weaken the collective call for Rangzen permanently. After all, what is a religious ban if the CTA can trade away the freedom and future of an entire nation of Tibetan people? And yet, the people continue to rally blindly behind the CTA as it drives in the final wedge that could be the death of a splintering Tibetan unity, badly needed to secure the people’s future.

It is time for Tibetans the world over to open their eyes and see the truth behind the lies; not the rhetoric and deification of those who may wish to sell you their version of their “truth” behind smoke and mirrors, but to look at the facts for what they are rather than who is saying it.

Read Samdhong Rinpoche’s full speech at TCV Suja

(click image to enlarge)

Click on image to enlarge
(Source: http://buddhism-controversy-blog.com/2014/07/21/the-middle-way-of-the-dalai-lama-a-self-deception/)

Read Jamyang Norbu’s full article

(click image to enlarge)

Click on image to enlarge
(Source: http://www.jamyangnorbu.com/blog/2014/09/03/the-great-middleway-referendum-swindle/)