SECTARIANISM

A few thoughts on sectarianism. Names are just conventions, and Je Tsongkhapa or Gelukpa are not about a person or a club, but about an enlightened presentation and transmission of Buddha’s teachings. It is all so far removed from sectarianism when the holy Nyingma, Sakya, Kagyu and Geluk schools praise their lineage and do whateverer they can to prevent it from degenerating, which is so very hard in today’s world where self-cherishing is the god we worship, and where the easiest way is always the best.

Politics is outwards-focused; Dharma inwards. Priests of politics always fight amongst each other; realized practitioners never. Why, there’s only one thing to realize, and therefore nothing to disagree on.

For example, Kabje Trijang Dorje Chang was always best friends with HH the Karmapa – so much so that during one of their incarnations they “switched roles”!

Kyabje Zong Dorje Chang’s parents were Nyingma practitioners, and if you go to Gaden Monastery, you’ll find a house of Nyingmapas in the midst of it.

As HH the first Dalai Lama said –

 “Guru Rinpoche, Lama Atisha and Je Tsongkhapa are of one mind.”

Wrathful actions taken by Lamas to protect their disciples from distractions and their lineage from deteriorating should be seen as acts of compassionate concern, not as partisanship. Everyone agrees that once you have found a valid spiritual tradition with which you have affinity, you should stick to it. One obvious reason is not to scatter our energy all over and get nowhere, another is that in the case of the four Tibetan schools, they are each so vast and profound that to study and practice even one of them properly would keep us more than busy for the rest of our life. A crucial point is that each school offers the complete path to Enlightenment. If an unrealized being starts to pick up something here and a little something there, it is as if saying, “My lineage is not good enough,” which is another way of saying that it cannot bring us to Enlightenment. That is a very destructive subliminal signal to one’s fellow practitioners, which the teacher will try cut off before doubt has set in. Onlookers might perceive this as putting other lineages down.

Before “onlookers” have become “inlookers,” there is just no way to perceive the deeper meanings of a spiritual teacher’s actions. If we think that’s the same old “I’m supposed to see them as a Buddha and therefore whatever they do is perfect” story, we are wrong, and we haven’t yet been in a relationship with an authentic teacher. To the ego, all manifestations of the absolute are an unwelcome threat.

However, we can check the long-term benefits. The holders of the entire transmission lineage; the direct or indirect gurus of virtually every Geluk lama teaching today are Kyabjes Pabongkha and Trijang Rinpoche. Yet these two are being accused of sectarianism and their names are being dragged through the mud by would-be experts, some of whom have plenty of intellectually acquired knowledge, but can’t really hide the subtle or not-so-subtle flaws in their reasoning.

One question: do you know more than generations of realized Dharma masters?

The day we have attained higher realization than them, let’s judge their actions. If we simply want to join the choir of gawkers, or to repeat the rumors spread by jealous worldly “disciples” and create very sad kinds of karma, nobody can stop us…

As far as Dorje Shugden is concerned: to know what he wants, please read the prayers and sadhanas, or look at his appearance (monk robes, Nagarjuna hat, wisdom sword etc), and you will see that what he wants is Enlightenment, full stop.

As far as doing his practice is concerned: many high lamas advice for it, and many against it. Where does that leave us? In the same old “which side is the right side” trap? We suggest that both “sides” have their reasons, and we are therefore released of the burden to judge. How nice; now let’s try to follow our lama’s instructions.

If our teacher tells us not to practice Dorje Shugden, surely she or he will also tell us what to practice instead. Since we have chosen that teacher, surely that we’ll be best for us. How simple. Unless we don’t trust that Enlightenment is possible, or don’t believe in cause and effect…

The yellow book

 The much talked about “yellow book” contains stories of what happened to people who “displeased” Dorje Shugden, which means to say, they were practitioners of Je Tsongkhapa’s tradition and of Dorje Shugden as Dharma protector who did not heed his repeated advice and warnings not to mix and pollute the teachings. Sickness, insanity and death ensued. The book was compiled by Tzeme Rinpoche, an eminent lineage holder, and we can therefore assume that these accounts are more than mere pedagogy, but actually happened the way they are told. (As a consequence of the scandal following the printing of the yellow book, Tzeme Rinpoche has ceased to teach. A famous disciple of Tzeme Rinpoche is Dr. Thupten Jinpa, HH the Dalai Lama’s main translator.)

Who were the affected? One look at the samples circulated shows that they were all teachers or people in highly prominent positions, which means they had great power to either further or damage their lineage. Everybody knows about the crucial importance of the power of the lineage. As mentioned above, the debate is not about whether other lineages are pure and complete or not, but about the signals we give to others in our tradition. Some treasure texts (termas) of the Nyingma tradition can sound deceptively easy and therefore very attractive, especially to those new to the Dharma. As one of the great Dzogchen masters said, “If you walk around thinking you have a high view, but lack loving kindness and compassion, you should be made to eat the excrements of a whole town,” but this is easily overlooked by the self-centered mind who thinks all he has to do is to remember that he’s already a Buddha, etc. The problem is that this “remembering” will come from that self-same self-cherishing mind, unless the uncomfortable path of purification and merit-accumulation is undertaken. It took the great Lord Atisha twelve years with his Lama, Serlingpa, to fully develop bodhicitta.

So, “mixing and polluting” refers to focus and faith. The 28 th secondary downfall in regards to the bodhisattva vows, “Exerting effort principally in another system of practice while neglecting the Mahayana teachings that one already has,” wasn’t invented by Dorje Shugden.

It may be interesting to note that none of the Nyingma teachers mentioned has been negatively effected, which shows that Dorje Shugden’s wrath was not directed at the Nyingma teachings, but against Gelukpas who unskillfully sent out signals that the Geluk teachings are not good enough.

As to the tragedies that befell these people, such are not at all uncommon in Tibetan history, and surely not reserved to the Geluk tradition or Dorje Shugden. For example, it is said that one of the previous Tenga Rinpoches, an eminent Kagyu Lama, went insane after removing the cover of a thanka of his protector at the wrong time of the day, which seems harmless enough to us unitiated. HH Dudjom Rinpoche had once been rudely offended by someone to whom he owed money. The next morning he found the offender’s head on a tray on his table, knowing that his protector had done this.

If Dharma protectors weren’t extremely powerful and direct, why would we rely on them? Nobody complains when their life is saved…

Exerpts from the “Yellow book”:

THE PANCHEN LAMA

All knowing Losang Palden Choekyi Dakpa was the lord of the Doctrine and from a very young age proved himself as an eminent scholar. He thus had great potential to serve the Dharma and sentient beings. But he did not make the flawless and well established teachings of the Dharma Raja Lama Tsongkhapa as his principal practice. But instead he studied many treasure texts of Nyingma order and did meditation on those teachings. These were mentioned in his autobiography. Dorjee Shugden repeatedly asked him not to do that. He got annoyed with the deity and performed a wrathful and despicable ritual to burn it. Along with other ingredients he put a thanka of deity in the fire. But the fire could not consume the thanka. Then he took out the thanka and put it under the steps of his door in Tashi Lhunpo. Because of those actions, the Panchen Rinpoche became ill and eventually passed away in the water-sheep year of the 15th rapjung when he was only thirty years of age. In this way the Panchen Rinpoche was unsuccessful in his Dharma propagation deeds.

THE RETING RINPOCHE

Regent Reting Rinpoche had to suffer punishment with the king's order. The misfortune was caused by the miraculous power of the Dharma protector great Dorjee Shugden. Let me explain. The fourth Reting Rinpoche, Ngawang Yeshi Tenpai Gyaltsen, offered the entire possession of Reting Ladang to the Tibetan Government and requested His Holiness the 13th Dalai Lama, Thubten Gyatso, not to search for the future Reting reincarnation. But His Holiness Thubten Gyatso returned everything back to the Ladang and asked them to search for the

reincarnation. Accordingly the search party found the reincarnation in a simple family in Dakpo. This Rinpoche had made his foot prints on rocks. I saw one in the Reting monastery. One day while his mother was away the soup started boiling and overflowed from the earthen pot. So he closed the pot with his shoe lace. He displayed such miraculous powers while he was only a child. On the advice of His Holiness Thubten Gyatso, he was recognized as the 5th Reting Rinpoche and named Thubten Jampel Yeshi Gyaltsen. He was admitted to Sera Je College where he completed his religious education. When H.H. Thubten Gyatso visited the Reting monastery in the water- monkey year, it seemed that he left some instructions to Reting Rinpoche concerning the governance of the nation.

His Holiness the Thirteenth Dalai Lama passed away in the water-bird year. For about two months the Prime Minister and the Kashag held the responsibility of the Government. After that the General Assembly nominated the Reting Rinpoche, Gaden throne Holder Yeshi Palden and Yongzin Phurchok Jamgon Rinpoche for the regency. The Reting Rinpoche's name was confirmed with traditional tests were done in front of Lord Avaloketeshvara in the Potala Palace . Accordingly he was enthroned as the Regent on the 10th day of the first month of the wood-dog year. Thus he held the responsibility to head the Gaden Phodrang, the Tibetan Government. He took particular interest in the construction of the tomb of the thirteenth Dalai Lama and the search for the next reincarnation. He personally went to the precious lake and saw the visions which gave clear signals of the reincarnation. He then recognized and enthroned the right reincarnation of His Holiness the Dalai Lama. Those were indeed some of his wonderful deeds.

On the fourth day of the tenth month of the earth-hare year, the Reting Rinpoche did the hair cutting ceremony of His Holiness the 14th Dalai Lama. In the last month of that year, he resigned from the post of regency after seven years of service. He had the traditional responsibility to uphold pure Kadampa tradition. His own monastery was the seat of Dromton Gyalpai Jungne. Moreover since the first Reting Rinpoche, Trichen Ngawang Chokden, tutor of His Holiness Kelsang Gyatso, the subsequent reincarnations preserved and propagated pure Gelug tradition. Many illustrious Gelug masters including Je Phaphongka exhorted and persuaded him to maintain and promote the stainless tradition of the great Lama Tsongkhapa. But the Reting Rinpoche did not pay any heed and he sought a number of hidden-treasure teachings of the Nyingma order from Tsenyi Tulku of Chamdo. He also received full transmission on Dzongchen from Sangya Dorjee. Thus the Reting Rinpoche departed from the tradition of his masters.

The final misfortune began to show up when the Reting Rinpoche had disagreement with the then Regent, Tadak. The government found evidence that the Reting Rinpoche had plotted against the life of the Regent Tadak. So, Kalon Surkhang Wangchen Gelek and Kalon Lhalu Gyurme Tsewang Dorjee went to the Reting monastery along with their force and arrested the Reting Rinpoche. Headed by Tsenyi Tulku, many monks from the Sere Je college revolted against the Tibetan government with arms. As the tension grew between the Sera Je College and the government, the latter increased its force and an intense fighting continued for days. Under the command of Kalsang Tsultrim, the government army fired at the Reting monastery and cause much destruction.

When the Reting Rinpoche and his friend Khardo Tulku was interrogated by the General Assembly, the latter confessed that they were guilty. The Reting Rinpoche also acknowledged his mistakes and pleaded for a chance to confess to the Regent himself. The appeal was sent through the Kashag with the endorsement of the General Assembly. But the appeal was rejected. The Reting Rinpoche was kept in Sharchen Chog under tight security with the officials, Lhungshar Orgyen Namdol and Rupon Kalsang Damdul in command. While he was in confinement, he suddenly passed away in the night on the 17th of the third month. No outsider had any knowledge of the cause of his death.

TATSAK RINPOCHE

In accordance with the prophecy of the deities and lamas, Kundeling Tatsak Rinpoche Losang Thupten Jigme Gyaltsen was recognized as the reincarnation of his predecessor. He completed his religious education from the Gomang College of Drepung monastery. He had the traditional responsibilities to practice and promote a pure Gelug order. But he departed far away from the stainless system of Gelug practice and received treasure text teachings from Lhatsun Rinpoche and received certain corrupted initiations known as the father's experience and the mother's dream which originated from Mongolia . These activities greatly annoyed the king of Gelug Dharma protectors, Dorjee Shugden, and as such Tatsak Rinpoche was accordingly punished. One day he suffered an acute pain in his chest. After consulting many deities and lamas, he was told that it was caused by Dorjee Shugden. So, the oracle of the deity was invited and with invocation, he confessed his mistakes with the support of Lhatsun Rinpoche. It was of no help and in that place Lhatsun Rinpoche was scolded for his impure practice. Tatsak Rinpoche's illness was more serious and he in much pain. So he

sent Kundeling Oser Gyaltsen to invite Kyabje Trijang Dorjeechang. Another appeal was made via Kyabje Trijang Rinpoche. I personally witnessed the event. During that time the great Dorjee Shugden said that since he had committed himself to protect the Gelug doctrine, there wasn't much he could do. However, when such evolved Gelug master is supporting, he would see what could be done. But mainly the whole thing depended on how Tatsak Rinpoche behaved. The deity then asked Tatsak Rinpoche, "What will you do in the future ?" Tatsak Rinpoche wept bitterly and replied that he confessed his past mistakes and promised that henceforth he will stop the practice of Nyingma teachings. After that he recovered to some extent. Because he did not keep his promise, his health deteriorated again. Tatsak Rinpoche then left for India for medical treatment and as well as for the purpose of pilgrimage. He went to a big hospital in Calcutta for treatment. Even that was of no avail and he passed away.

JE PHAPHONGKHA

Our very kind and exalted master Phaphongkha Dechen Nyingpo, the holder of the vajra, too, received transmission on the secret Hayagriva and the Great Exposition on Pure Vision by the Dalai Lama from Dagri Rinpoche Thinley Pema Kunsang Chogyal, great mahasiddhi Ose Thekchog Dorjee, Gungtul Rinpoche, Khenrap Palden Tanpai Nyima, Menyak Rekhu Rinpoche, Lobsang Chodak Gyatso and others during his early life. Moreover he received initiation on Dupthap Dojoi Bhum-sang from Gungtul Rinpoche. Later Je Phaphongkha received many transmissions and teaching from Nyingma tradition. In those days he used to have strange dreams. Sometimes he saw in his dreams bearded monks and at other times grandly robed monks showing unhappy moods. One night he slept on the bed which was on the east of the room, but when he woke up he found himself on the bed which was on the west side of the room. One night when he was not able to sleep he heard some strange and ominous voices of a woman and another person shouting alternately around mid-night. The noise seemed to be coming from a distant place coming closer to his home, finally he saw a red hand sticking through the curtain. He thought it was due to the miraculous power of Dorjee Shugden. He confessed and asked to be forgiven and the noise returned the way it came. In the water-mouse year, when the Chinese troops had already entered Tibet , the Tibetan Government decided to do some religious service for the peace and safety of the nation. With the instruction from His Holiness the Dalai Lama, Je Phaphongkha gave the transmission Kagyur in the Gaden Hall. Soon after that teaching, he was so seriously ill that he almost passed away. The sickness was due to certain poison. When he recovered, his whole body had become bluish. Dorjee Shugden also used other means to persuade Je Phaphongkha to practice and propagate pure Gelug tradition free of defilements. Finally he stopped taking and practicing Nyingma teachings and did not propagate what he had learned. He kept his promise and maintained pure Gelug tradition. Therefore, during the later part of his life, his Dharma deeds spread even to places outside Tibet like China and Mongolia .”

If we look at the overwhelming transformative impact Kyabje Pabongkha Dorje Chang’s teachings, transmissions and example had on countless people and the entire Geluk school of Buddhism, we see the supremely positive effect of focus and faith, which allow the Gurus’, Yidams’ and protectors’ influence to work to the fullest, for the benefit of all.