If one thinks of the lamas who were influential in bringing Dharma to the West in the 1970s, one of the first names to come to mind is that of Lama Thubten Yeshe.

Lama Yeshe (left) with his disciples Lama Zopa Rinpoche (right) and Zina Rachevsky (center). Lama Yeshe was instrumental in bringing Dharma to the West

Lama Yeshe, together with his heart son Lama Thubten Zopa and American disciple Zina Rachevsky, founded Kopan Monastery in Nepal, which has since become the nucleus of hundreds of centers worldwide under the banner ‘Foundation for the Preservation of the Mahayana Tradition‘ (FPMT).

This monumental feat of propagating the Buddha’s doctrine to many was accomplished by a pure and “simple” monk who held his vows strong, displayed tremendous devotion to his gurus, and practised Dorje Shugden till the very end of his life.

Biography

The town of Tölung Dechen, Tibet, welcomed this special boy in 1935. At a young age, Lama Thubten Yeshe was recognized by a Kagyu lama renowned for his psychic powers, Nenung Pawo Rinpoche, as the reincarnation of the Abbess of Chi-me Lung Gompa, where nuns lived in accordance with the pure Gelug tradition.

Lama Yeshe is remembered for his extraordinary abilities to elucidate the Buddha’s teachings

As a young boy, he would often spend time in the nunnery’s shrine room, attending ceremonies and religious functions there. He always harbored a strong, deep desire to lead a religious life, and would often beg to join a monastery whenever a member of the sangha came by to visit his family.

At the tender age of six, Lama Yeshe joined Sera Jey Monastic College in Lhasa. He received his novice monk vows at the age of eight from Venerable Purchog Jampa Rinpoche and 20 years later, was ordained as a gelong (fully ordained monk) by H.H. Kyabje Ling Rinpoche.

While at Sera Monastery, Lama Yeshe received the highest tantric initiations, teachings and discourses from esteemed Dorje Shugden lamas such as H.H. Kyabje Ling Rinpoche, H.H. Kyabje Trijang Rinpoche, H.H. Kyabje Zong Rinpoche, and Geshe Rabten Rinpoche.

A loving photo of Geshe Rabten and Lama Yeshe

These included teachings on the Lam-Rim from Kyabje Trijang Dorje Chang who was the junior tutor to His Holiness the 14^th Dalai Lama, instructions on Prajnaparamita, Madhyamika, the Six Yogas of Naropa and Shantideva’s Guide to the Bodhisattva’s Way of Life amongst others, and the higher tantric initiations of Heruka, Vajrabhairava and Guhyasamaja.

Other great teachers who were influential in Lama Yeshe’s spiritual development during these years were Geshe Ngawang Gedun, Geshe Thubten Wangchuk Rinpoche, and Geshe Lhundrub Sopa Rinpoche.

Lama Yeshe remained in Sera for 19 years, until the age of 25. In 1959, his time in the monastery came to an end when he was forced into exile in India. He continued his studies in the Tibetan settlement camp of Buxar in India, and his erudite and profound learning equipped him with a fully awakened and purified mind. He would later go on to bring great benefits to sentient beings through his propagation of the doctrine. It was also here in Buxar that Lama Yeshe would become the guru of Thubten Zopa Rinpoche.

Geshe Rabten Rinpoche teaching at Lama Yeshe’s Tushita Retreat Centre in 1975. Translating was Gonsar Rinpoche

Lama Yeshe and Lama Zopa Rinpoche

Lama Yeshe had a very special guru-disciple relationship with Geshe Rabten Rinpoche, whom he had studied under while in Tibet as well as in Buxar. Renowned for his powers of logic and single minded concentration, Geshe Rabten Rinpoche played a huge role in Lama Yeshe’s spiritual development and education.

Lama Thubten Yeshe with heart disciple, Lama Zopa Rinpoche

Similarly, Lama Thubten Zopa Rinpoche was a disciple of Geshe Rabten Rinpoche, and was entrusted to the care of Lama Yeshe when he was a young boy. As Lama Zopa received extensive instructions and teachings from Lama Yeshe, his disciples wished for this relationship to be formalized. They consulted H.H. Kyabje Trijang Rinpoche on this matter and it was done soon after. Lama Zopa would remain loyally by Lama Yeshe’s side until the end of his teacher’s life.

During their time together, Lama Yeshe and Lama Zopa propagated the lineage far and wide, first with the founding of Kopan Monastery in Kathmandu, Nepal in 1969. Kopan Monastery attracted many students from the West, and provided a place for them to practice the Dharma, meditate and eventually take on ordination vows. Over the years, Lama Yeshe’s organization eventually grew into a worldwide network of Buddhist centers under the banner of the FPMT.

Lama Yeshe often attributed his success to the blessings of his teachers and his Dharma Protector Dorje Shugden, and was known to have strongly relied on Dorje Shugden for FPMT’s growth. For instance, according to Lama Zopa, Lama Yeshe would always begin each course at Kopan Monastery with a Dorje Shugden kangsol.

Lama Yeshe relied and practiced Dorje Shugden till the very end of his life. In this photo, he is seen engaging in a puja with Lama Zopa Rinpoche, with a Dorje Shugden thangka in the background

Passing and Reincarnation

Lama Yeshe gave his all to propagating the lineage and imparting knowledge to his students right up until his passing in 1984 at the age of 49. He is especially remembered for his remarkable achievements in single-handedly surpassing geographical boundaries and greatly contributing to the flourishing of Dharma in the West for more than a decade.

Not long after his passing, Ösel Hita Torres was born in Spain in 1985 to students of Lama Yeshe and was later recognized as his unmistaken incarnation by His Holiness the Dalai Lama in 1986. He was enthroned in March 1987 at Tushita Retreat Center in Dharamsala, India.

All of us at DorjeShugden.com make this virtual offering of a butterlamp to the incomparable master Lama Yeshe, requesting his incarnation Lama Osel to remain for another 1,000 years to continue turning the wheel of Dharma and benefiting countless beings.

More about Lama Yeshe

• Lama Yeshe’s Cremation
• The Broken Samayas of FPMT
• Where is Lama Yeshe?
• FPMT Lineage Masters are Dorje Shugden Believers
• FPMT, Dalai Lama and Dorje Shugden
• A True Inspiration: Claudio Cipullo
• Fabrizio Pallotti
• Politically Correct at the Expense of the Lineage
• Lama Yeshe and Geshe Rabten
• The Questionable Policies of the FPMT
• Lama Zopa admitted to being recognized by Dorje Shugden
• Recognized by Dorje Shugden, but Speaks Against Dorje Shugden
• Kopan Monks Asking for Dorje Shugden Puja for Lama Zopa
• Dakini Healed Lama Zopa?
• Who made Lama Zopa a Rinpoche?

Venerable Kensur Rinpoche Lobsang Phende, the Abbot Emeritus of Shar Ganden Monastery

Outwardly the Dharma Protector King, Dorje Shugden, displays a very wrathful disposition and yet, Geshe Rabten once remarked that,

…if one were sincere about the Dharma, then this emanation of Manjushri, and the most powerful of all Dharma Protectors would even give you his heart.

To give another your heart is a language of transcendent love and it is not the image one immediately associates with a wrathful and fierce looking protector. But at the very heart of Dorje Shugden’s being is a deep love for all sentient beings and a profound wish for all to be liberated from their sufferings through the study, understanding and application of the Dharma. In fact, this is why Dorje Shugden decided to emanate in a worldly form.

Dorje Shugden’s affection is unmistakably apparent towards those who hold true to their oath made to their gurus and whose lives epitomize the Dharma even under tremendously difficult circumstances. Honoring one’s word and the keeping of one’s promises, especially those made to the Guru – also known as Guru Devotion – is after all central to the practice and development of good qualities.

It is important to keep promises to one’s Guru because it is by adhering strictly to the Guru’s instructions that the pure teachings can bear fruit in the practitioner, and it is by the same that the precious teachings can be preserved and passed on. Ultimately, Guru devotion is the key to attaining the highest levels in practice.

As the Mahasiddha Tilopa said to his disciple, Naropa (who was one of the previous lives of Dorje Shugden) in the Twenty Eight Verses, the great results, blessings and inspiration a disciple gets from having fervent respect for his guru is due to the guru’s high attainments and qualities. And so, have great respect for the guru.

The great Jetsun Milarepa also voiced similar opinions about the importance of the Guru:

Your guru who produces merit, the embodiment of all the Buddhas, is the Dharmakaya in itself.

And in the Foundation Of All Good Qualities, Je Tsongkapa also taught in no uncertain terms, that the foundation of all good qualities is the kind and venerable Guru, and that the correct devotion to the Guru is the root of the path.

Keeping one’s promises to the Guru is synonymous with keeping one’s practice on the right track and in a degenerate age, uncompromising devotion to the Guru is crucial to ensure that the lineage teachings remain free of corruption as it is practiced and passed on. Therefore it should come as no surprise that Dorje Shugden should show deep affection towards all who regard the promises made to the Guru as sacred, never to be compromised. It is an indication that one holds the Guru, who is the embodiment of the Three Jewels, in higher regard than oneself.

One monk who exemplifies this perfectly is the Abbot Emeritus of Shar Ganden, the Ven. Kensur Rinpoche Lobsang Phende. In the face of incredible hardships experienced by all Shugden monks and laity as a result of the ban on Dorje Shugden’s practice, Kensur Rinpoche Lobsang Phende stands out as the quintessence of all that Dorje Shugden requires of a good practitioner. At a time when the pure Dharma that Dorje Shugden protects was coming under threat, the singularity of focus of Kensur Rinpoche Lobsang Phende’s devotion to his Gurus translated into actions and sacrifices which ultimately provided a shield for the practice and practitioners alike to survive.

Therefore it was only to be expected that during the opening of Shar Ganden Monastery in 2008, the oracle of Dorje Shugden was seen holding Kensur Rinpoche Lobsang Phende (then Khen Rinpoche) warmly. This was a remarkable gesture because the Protector does not show such affection readily, and usually only when he is very pleased with the practitioner for upholding the lineage tradition without compromise. In fact, Dorje Shugden has shown outright displeasure in cases where an individual has not followed the lineage practice loyally. One such situation was observed when a certain lama who had not followed Dorje Shugden’s advice sought an audience with the Protector via an oracle. Dorje Shugden even refused the offering of tea that is immediately presented to the Protector once the oracle takes trance of the deity, and left without saying anything.

The opening of Shar Ganden was not an isolated occasion of Dorje Shugden showing how happy he was with Kensur Rinpoche Lobsang Phende. When Kensur Rinpoche Lobsang Phende attended the opening of Serpom Monastery as a guest, the Protector was again seen holding Kensur Rinpoche Lobsang Phende’s shoulders gently and shaking him heartily as a father who is proud and pleased with this child would.

Dorje Shugden rejoices with dance during the Shar Ganden Monastery opening, as he holds on to Kensur Rinpoche Lobsang Phende whose head remains bowed in humility.

Dorje Shugden displays tremendous closeness with Kensur Lobsang Phende again during the opening of Serpom Monastery.

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Watch the video above at 6 min 49 secs:

The relationship between Dorje Shugden and Kensur Rinpoche Lobsang Phende began even before Shar Ganden Monastery existed, at a time when the founding monks were still residents of Dokhang Khangtsen, an integral part of Ganden Shartse Monastery. Prior to the Shugden ban, the oracle would frequently take trance of Dorje Shugden in Ganden Shartse’s Protector House (Tenkhang), and it was Kensur Rinpoche Lobsang Phende who would take notes and interpret the message of the Protector who spoke in a language that only those initiatied would know. However, the Protector’s bond with Kensur Rinpoche became an open display of divine intimacy after the Dorje Shugden ban, when it became clear that Kensur Rinpoche Lobsang Phende held his devotion to his Gurus as a gem more precious than his regard for his own well-being.

Before holding the seat as the Abbot of Shar Ganden Monastery, Geshe Lobsang Phende, as he was known then, was an ordinary monk albeit one recognized as an accomplished scholar who rose to the rank of Chant Master of the prestigious Ganden Shartse Monastery. Still, it was not the Geshe’s achievements nor his many skills that endeared him to Dorje Shugden, but his unshakeable piety towards his Gurus, Kyabje Zong Rinpoche, Kyabje Zemey Rinpoche and Kyabje Trijang Rinpoche, and his immovable faith in the lineage of Lama Tsongkapa that earned him the love of the Protector.

Dorje Shugden has in the past shown significant respect for other high lamas as well, such as H.E. Gangchen Rinpoche, but in Kensur Rinpoche Lobsang Phende’s case, he earned the love of the Protector as an ordinary monk without any high honorifics but as one who is totally committed to the untainted practice of Guru Yoga, Lamrim, Vedic philosophy, Moral Discipline, the Vinaya and the Pratimoksha, all of which are perfectly encapsulated when one practices pure Guru devotion.

When the Dorje Shugden ban was illegally imposed in 2008, Kensur Rinpoche Lobsang Phende was holding a position of high regard in Ganden Shartse Monastery and yet he, together with most of Dokhang Khangtsen (except for 30 monks) agreed to split away from their mother monastery. This drastic move came about simply because they wished to keep their promise to their Gurus and continue in their commitments to Dorje Shugden above anything else.

Overnight, although Kensur Rinpoche Lobsang Phende has always maintained his veneration of the Dalai Lama, he became seen as the embodiment of anti-Dalai Lama sentiments. And by holding the seat as the Abbot of Shar Ganden, many in the monastic and lay community viewed him with considerable hostility and took him to be an enemy. Like many monks and lay practitioners, it would have caused Kensur Rinpoche Lobsang Phende much grief to be estranged from the Dalai Lama and it would have been a much easier path to renounce the Protector and keep favor with the Tibetan establishment. But it is not by taking the easier path that one realizes the practice of high Dharma. The chronicles of all the greatest of Mahasiddhas can testify to that.

This humble monk of considerable erudition was willing to give up everything except for his commitments and undertakings of honor made before his Gurus. This made it even more difficult for the Central Tibetan Administration (CTA) and the anti-Shugden camp to justify the ban. Kensur Rinpoche Lobsang Phende became a target for persecutions and yet he would not allow anything to become an obstacle for him to preserve the true Gelugpa lineage as had been handed down to him by his Gurus, and that the future lineage holders would inherit.

Still, as a Shugden practitioner and doubly so as the Abbot of Shar Ganden, an institution that became the symbol of defiance to the Dalai Lama and CTA, Kensur Rinpoche Lobsang Phende endured significant difficulties and hardships both physically and psychologically. Kensur Rinpoche Lobsang Phende was shunned by many people who were previously friends and brothers in Dharma, and risked physical injury as many Shugden practitioners received death threats and faced condemnation from both the monastic community and the Tibetan people in general. And at the same time, he had to be a source of strength and motivation for his monks and other Dorje Shugden practitioners.

If the entire Tibetan community and the CTA were against Kensur Rinpoche Lobsang Phende, then his honest devotion to his Gurus and Protector secured him the affection and support of the Buddha, Dorje Shugden. During the opening ceremony of Shar Ganden Monastery, Dorje Shugden via the oracle pledged his support with the following message that was read out to Kensur Rinpoche Lobsang Phende and the entire community of Shar Ganden Monastery:

“Hri! The Iksvaku, Saviors Nagajurna and Asanga, Dvipamkara – Lobsang Drakpa, their emanation: to rekindle the essence of his teachings from the base, there is now Ganden of Shar. If this is proper and purposeful, from the Vinayadhara to new ones, the seniors’ guidance and the juniors’ compliance of Pratimoksha precepts – the basis for training: this foundation must be there. The five great systems, the two stages of generation and completion – salient instructions in this is a lamp flickering in the wind. Listen, contemplate and practice in these domains, with steadfastness, fully and without delaying. If that happens, I shall be pleased to extend help, as vowed to Manjunath and in accordance with it”.

And with the reading of that message, Dorje Shugden clasped his hands together twice (indicating that he was pleased that Shar Ganden, under the guidance of Kensur Rinpoche Lobsang Phende, had arisen to continue the pure tradition of Manjunatha Je Tsongkhapa) and knocked on his breastplate, indicating that he, Dorje Shugden, will pledge his assistance.

Kensur Rinpoche Lobsang Phende and Shar Ganden Monastery thus became a symbol of living hope – a flickering lamp that refused to be snuffed out by the winds of deceit and disloyalty, a sanctuary for those seeking to practice the pure lineage of Je Tsongkapa. At a time when the Protector practice was under siege, Kensur Rinpoche Lobsang Phende and Shar Ganden became torch bearers, holding the fort until the young incarnations of the lineage Gurus such as Trijang Choktrul Rinpoche came of age.

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The initial years of Shar Ganden were extremely tough although the situation is only slightly better today. When Dokhang Khangtsen split away from Ganden Shartse to become its own monastery, they had very little resources and assistance. It was difficult to raise sponsorship and secure support as the ban literally made Shugden practitioners the enemies of the Tibetan people. Even those who may not have believed in the accusations against the Protector were wary of being associated with the new monastery. To even be friendly to Shugden practitioners was (and still is) seen as a crime.

And yet, since its formation in 2008, Shar Ganden has grown and the number of monks within its walls today exceed 800, which is almost twice the number of monks when Shar Ganden started. Against the most difficult odds, social pressure and institutionalized persecutions, Kensur Rinpoche Lobsang Phende successfully provided a viable alternative monastic university to the established ones that Shugden monks were no longer welcome in. This speaks volumes of the Abbot and further explains Dorje Shugden’s affection towards him.

Going by Dorje Shugden’s message during the opening of Shar Ganden, one can surmise that Shar Ganden has kept itself true to the monastic codes established by Je Tsongkapa himself, for Dorje Shugden’s promise to help was premised on the monastery doing what is “proper and purposeful” by the Dharma.

If Dorje Shugden was firm in his resolve to protect Tsongkapa’s teachings, then Shar Ganden arose because Kensur Rinpoche Lobsang Phende too was steadfast in his promise to his Gurus to safeguard the lineage teachings from corruption. At a critical time, an ancient tradition long held by Manjushri’s line of incarnations found a stalwart in Kensur Rinpoche Lobsang Phende, whose virtues made the difference in the survival of the lineage, for it was through his attainments that the powerful assistance of Dorje Shugden was unlocked.

For practitioners such as Kensur Rinpoche Lobsang Phende, Dorje Shugden keeps a special place in his heart. As Kyabje Trijang Rinpoche wrote in his prayer to Dorje Shugden, the Nyirtoe, the relationship between the Protector and one who abides by his commitments to the Guru, who is in fact the Buddha Vajradhara, is beyond that of a Protector and a disciple. It is much closer:

…Affectionate when cultivated,
You treat the commitment-abiding like a son (or daughter)…

When in April 2015 Tsem Tulku Rinpoche announced to the world that Kechara Forest Retreat houses the largest Dorje Shugden statue in the world, it goes without saying that it created ripples across the Tibetan Buddhist communities the world over. Many messages of congratulations poured in, and unfortunately, those of abuse and insults, too, especially on his Facebook Page. It’s not hard to guess that those responsible for the derogatory comments claimed they were defending His Holiness the 14th Dalai Lama who discourages the worship of Dorje Shugden.

The sorry episode, however, only revealed that Tsem Rinpoche is nothing short of courageous and determined in his defense of dharma. Not only did he remain calm following the online slurs, he went on to make a brilliant series of video clips in which he discussed his experience and history with Gyalchen Dorje Shugden. The lecture is delivered in the light-hearted and sometimes humorous way that seems to be characteristic of this charismatic teacher.

In perfect solidarity with their guru, the Kecharians, the name of Tsem Rinpoche’s students and followers, started making their own Shugden video testimonies. Such a class-act of “coming-out” is a new phenomenon for Dorje Shugden practitioners who have had to hide their identities, especially in countries where open identification with the deity may entail trouble and discrimination.

It is also refreshingly different in the sense that the Shugden testimonies we often witness on news reports are tales of prejudice and suffering. By contrast, the Kecharian testimonies are positive empowering narratives of how Dorje Shugden practice has benefited them.

The success and strength of Kechara can’t be separated from its founder and spiritual guru Tsem Rinpoche who was born October 24, 1965 in Taipei of a Mongolian princess by the name of Dewa Nimbo, a daughter of Prince Palta of Xinjiang. His father was Lobsang Gyatso, a Tibetan official with the Tibetan government-in-exile.

Because Lobsang Gyatso was already married to another woman, both Tsem Rinpoche’s parents were unable to legally get married. In keeping with the conservative environment of the period, his mother didn’t bring him up herself. At seven, he was given up for adoption to a Mongolian couple living in New Jersey, USA.

From an early age, he showed a great interest in Tibetan Buddhist imagery, particularly that of Vajrayogini whom he described as a “red lady.” Although his adoptive parents didn’t approve of his religious leanings, preferring that he study at normative schools, earn a degree and get a “decent” job, the young Rinpoche continued his venture into religion by visiting the local Mongolian temple, Rashi Gempil Ling, where the Abbot Emeritus of Sera Mey Monastery and an accomplished practitioner of the Vajrayogini Tantra, Kensur Lobsang Tharchin Rinpoche, taught. Kensur Rinpoche was a direct disciple of Kyabje Trijang Rinpoche and Kyabje Pabongka Rinpoche. It was here, too, that he received teachings from the Dalai Lama in 1979.

Two years later, the 16-year-old ran away from home after an argument with his adoptive father and landed himself in Los Angeles, California. He was fortunate enough to be allowed to live at the Thubten Dhargye Ling dharma center, exchanging board for services within the temple. Here, the young Tsem Rinpoche became a student of Geshe Tsultim Gyeltsen. In a moving story, he had called his old teacher Sermey Kensur Lobsang Tharchin in New Jersey to ask permission to become a student of Geshe Tsultim Gyeltsen, which was graciously granted by his first guru. So he happily spent the next eight years at Thubten Dhargye Ling.

H.E. Tsem Tulku Rinpoche (left) with H.H. Kyabje Zong Dorjechang (right)

Notable during his stay there was his meeting with the guru of his guru, H.H. Kyabje Zong Rinpoche. When young Tsem Rinpoche heard about Zong Rinpoche’s impending visit to the center, he was very happy. Moreover, he was thrilled to find out he had been assigned to serve the venerable teacher for the next six months.

Tsem Rinpoche recalled in a lecture that he would deliberately put extra food on Zong Rinpoche’s plate in the hope of eating the guru’s leftovers, which he considered blessed food. It was during his six-month service that he received a Yamantaka initiation from his root guru H.H. Kyabje Zong Rinpoche who encouraged him to become a monk. After his root guru returned to India, Tsem Rinpoche met H.H. the Dalai Lama and asked His Holiness to ordain him as a monk. The Dalai Lama, like his root guru, told him to go to India.

In 1987, three years after the passing of H.H. Kyabje Zong Rinpoche, Tsem Rinpoche finally made it to India where he visited Zong Ladrang in Ganden Monastery. Having been ordained by the Dalai Lama, he continued to study at Ganden Shartse, Mundgod, Karnataka, for the next nine years.

H.E. Tsem Tulku Rinpoche was recognized as the 72nd Abbot of Ganden Shartse by H.H. the 14th Dalai Lama

During this time, one of his gurus Kensur Jampa Yeshe Rinpoche introduced Tsem Rinpoche as the reincarnation of the 72nd Abbot of Ganden Shartse to H.H. the Dalai Lama, who confirmed his status as a tulku. Another famous teacher who became Tsem Rinpoche’s guru was H.E. Kyabje Lati Rinpoche.

At the suggestion of H.E. Kyabje Lati Rinpoche, Tsem Rinpoche went on a fundraising tour in Malaysia where he impressed many Buddhists. Subsequently, he was requested by his students in Malaysia to return and teach there, where he founded Kechara, a Buddhist organization dedicated to the teachings and practices of Dharma, in 2000. Four years later, he also established Kechara House Buddhist Center.

Among Tsem Rinpoche’s passions are nature, the environment and animal welfare. It was in this spirit that he conceived the idea for a rural retreat dedicated to contemplation and union with nature. In 2012, work began on a project that would eventually become the 35-acre Kechara Forest Retreat, where the Wisdom Hall dedicated to Dorje Shugden is located.

The largest Dorje Shugden statue in the world is located in Kechara Forest Retreat, H.E. Tsem Tulku Rinpoche’s Buddhist Organization in Malaysia

Tsem Rinpoche’s unique personal history has in many ways prepared him well for his encounters with the modern world. As a tulku, he represents hundreds of years of Tibetan Buddhist history of continuation. On the other hand, Tsem Rinpoche is a 21st-century lama conversant with technology and the everyday challenges faced by the modern day Buddhist. Both his lineage and his progressive thinking are currently the anchors around which his Kecharians build their lives in dharma. May his auspicious work continue for a long time to come!

Until today, H.E. Tsem Tulku Rinpoche continues the practices that were given to him by his teacher, H.H. Kyabje Zong Dorje Chang

The Third Trijang Rinpoche, Lobsang Yeshe Tenzin Gyatso (1901–1981) was the foremost Gelug Lama of his generation and a direct disciple of Je Pabongka. He was the root guru and junior tutor of the 14th Dalai Lama for forty years. He is also the root lama of many Gelug Lamas who teach in the West including Kyabje Zong Rinpoche, Geshe Kelsang Gyatso, Geshe Rabten, Lama Yeshe and Lama Zopa. A great number of present-day Tibetan Buddhist masters are his students.

(Zong Rinpoche) sometimes said that Kyabje Trijang Dorjechang was the “director of us all.” He was the guru of practically every Gelugpa lama of his generation.
~ Molk, David. Chod in the Ganden Tradition

Geshe Kelsang Gyatso has likened Kyabje Trijang Rinpoche to “a vast reservoir from which all Gelugpa practitioners of the present day received ‘waters’ of blessings and instructions.”
~ Belither, James. Modern Day Kadampas: The History and Development of the New Kadampa Tradition

He was the most outstanding Master in every field of Buddhist teachings as well as Tibetan culture. He was the very source of all the fields of knowledge and a consultant in all of them. It was a well-known fact that he had really been the very epitome of a Master who had attained the highest realizations of the Sutras and Tantras, as well as an unsurpassable propagator.

~ The Life of a Tibetan Monk – Autobiography of Geshe Rabten, page 250, Edition Rabten

Almost every Tibetan sought his guidance and blessings in almost all situations and activities, and that includes great masters, senior and junior rinpoches, Geshes, monks, nuns, ministers, business people, men, women, old and young, poor and rich, intellectuals or practitioners. Tibetans from practically every walk of life sought his help and advice in their good and bad times. He cared for everyone equally, without discrimination, with boundless compassion and patience.

~ The Life of a Tibetan Monk – Autobiography of Geshe Rabten, page 250, Edition Rabten

About Trijang Dorjechang

[Extracted from www.tbiusa.org]

Trijang Dorje Chang’s natural nobility and rare affability captivated his many visitors, each of whom, the humble or great of this world, knew he would be assured a warm welcome and an attentive ear. That kind reception was always a prelude to precious advice, as clear as it was sensible on matters both secular and religious, because nothing escaped his luminous intelligence and the humane wisdom which he put in the service of others with unfailing abnegation.

The Junior Tutor of His Holiness the Fourteenth Dalai Lama was for his generation the repository of the Ganden Oral Tradition originating with the second Victorious One — the great Je Tsongkhapa Lobsang Drakpa. He was the guardian of the Extraordinary Volume derived from Mañjuśrī, that wonderful work that only beings of the highest spirituality can appreciate.

It was the dawn of a Tuesday in spring, the twelfth day of the third lunar month of the Female Iron Ox year (1901) when Trijang Rinpoche was born. He was the third with that name after two Ganden Tripas, the sixty-ninth and eighty-fifth supreme heads respectively, of the Gelugpa school. This time he chose for himself an unusual family who lived in one of the most spiritual places of Central Tibet, Tsel Gungthang. Tsering Döndrup, his father, had two reasons to be proud: he was descended from a maternal uncle of the Seventh Dalai Lama and was in charge of the well-known local monastery. With his first wife, who died too young, he had two girls and five boys, one of whom was Tati Khamlung Rinpoche, Lama of Sera Monastery’s Je college. Later on Tsering Döndrup had another son with a servant woman, a son recognized as a Lama, this time of Ganden Shartse, and known as Pukhang Khyenrab.

When Tsering Döndrup’s recently married fifth son died by being pulled by the current of the Kyichu River while on his way to Lhasa, he did not abandon his daughter-in-law Tsering Drölma. In fact, he took such good care of her that they had three children: Trijang Rinpoche, his sister Jampel Chötso and her younger brother Lelung Rinpoche. In short, three Lama sons were born from three different mothers. And this is not the whole story. The list grows longer when later on Tsering Drölma would build a new life for herself after years of misery. When their older son was only six or seven, Tsering Döndrup, thoroughly disgusted by the empty pleasures of the world, decided to devote himself to spiritual practice. He renounced his responsibilities at Tsel Gungthang and entrusted his family to his aunt Yangzoma and her husband, a Khampa by the name of Apo, who robbed Tsering Döndrup’s family continuously and drove them out of their own home. In his autobiography, Kyabje Trijang Dorje Chang tells of his grief when, at the age of eight, he learned of the problems his mother and sister had faced.

He himself knew what it was like to be poor when he was young. Very often he and his instructor did not have much to eat. Later, when the invitations flooded in and his relatives resurfaced, he recalled with a smile those days of starvation when he wished in vain to be asked to say prayers or perform rituals that would have provided him with a nourishing meal.

But let us go back to 1901. Trijang Rinpoche’s father was then fifty-nine, and his mother twenty-seven. Soon they would be visited by those in charge of finding the reincarnation of the Tutor of the Great Thirteenth Dalai Lama whose name was Lobsang Tsultrim Pelden (1839–1900), and who insisted shortly before he died that they stop at Tsel Gungthang. The little boy showed so many confirming signs that the steward Ngag-rampa Lobsang Tendar’s doubts were quickly dispelled. In fact, the two state oracles, Gandong and Nechung, each singled him out from among the candidates whose names they had been given.

The little boy was not yet three when he was taken to Lhasa early in 1904. He was placed in Chusang Ritö, the hermitage of his illustrious predecessor Jangchub Chöpel (1756–1838), who had come from his home in Kham, the Chateng, to study at Ganden Monastery. At first the boy asked to be admitted to the Jangtse college, but the head of the regional khangtsen or monastic house contemptuously turned him away because he looked awful. Meanwhile, the local inhabitants, the Chatengpas, in no way would accept that this boy from Gungthang had been designated the reincarnation of “their” Lama. The people had their own local candidate and did not hesitate to threaten “the usurper.” It took until 1929 for them to recognize his legitimacy, but from then on they vowed to venerate him unconditionally, as they had done with his predecessor. The Chatengpas literally adore their Lama, to whom they offer their possessions and dedicate their life.

Although challenged thus, the young Lama started his education at Chusang Ritö, a place where monks have always been eager to do retreats as it is such an auspicious site. In particular, many Sera Lamas went there and exchanged traditions and instructions. Their young host loved to lend a hand with the fire rituals and other colorful ceremonies. And so it happened that one day the man who would be his principal Master and whose true spiritual heir he would become arrived. The man’s name was Kyabje Pabongka Dorje Chang (1878–1941). Kyabje Pabongka Dorje Chang would remain at the hermitage no less than seven years until 1912. Meanwhile, the very young Trijang Rinpoche considered him the ideal playmate. After the morning memorization sessions, Trijang Rinpoche loved to join the young Pabongka Rinpoche, so sweet and kind, who would put him on his lap, make him wonderful drawings, and perform all sorts of sacred dances for him. And if the boy caught him at rest, the monk would put the boy next to him and share with him his own food, a gesture which in the highly hierarchical Tibetan society was meant to emphasize their equality.

It goes without saying that the time was devoted mostly to studying, but that was easy for one who had an excellent memory and a good tutor like the steward Ngag-rampa. Early in the summer of 1907, Trijang Rinpoche’s assistants took him to Reting Monastery. There, in the monastery founded in 1056 by the Master Atiśa’s main disciple Dromtön Gyalwey Jung-ne himself, Trijang Rinpoche was ordained by the fourth Reting Rinpoche, Jetsun Ngawang Yeshe Tenpai Gyaltsen, who gave him the name Lobsang Yeshe Tenzin Gyatso. Because at Chusang Ritö he had twice read the conversations between Atiśa and his disciples compiled in the Kadam Bu-chö — the Kadampa Teachings of the Son — Trijang Rinpoche was able to understand everything and to situate people and things perfectly in his mind as soon as the monks began to give him an explanation.

– Short Biography: Kyabje Trijang Dorje Chang Lobsang Yeshe Tenzin Gyatso (1901–1981)

[Source: http://dorjeshugden.info/2014/07/12/who-was-trijang-rinpoche/]

His (Reting Rinpoche, Regent of Tibet) first choice for a replacement was one of his own Gurus, the famous Pabongkha Tulku. Pabongkha was undoubtedly the greatest living Gelukpa lama of the period, and would have been an ideal candidate. However, he strongly disliked political affairs and distrusted the Lhasa aristocracy. He therefore declined the request.
~ Glenn H. Mullin, The Fourteen Dalai Lamas

Glenn H. Mullin is a Tibetologist, Buddhist writer, translator of classical Tibetan literature, and teacher of Tantric Buddhist meditation. Glenn lived in the Indian Himalayas between 1972 and 1984, where he studied philosophy, literature, meditation, yoga, and the enlightenment culture under thirty-five of the greatest living masters of the four schools of Tibetan Buddhism.

His two principal tantric gurus were the late great masters Kyabje Ling Dorjechang and Kyabje Trijang Dorjechang, who were best known as Yongdzin Che Chung, the two main gurus of the present Dalai Lama. The list of Glenn’s other teachers and initiation masters includes the Dalai Lama, Sakya Trizin Rinpoche, Kalu Rinpoche, Ngakpa Yeshe Dorje Rinpoche, Tai Situ Rinpoche, Khenchen Konchok Gyaltsen, Geshe Ngawang Dargyey, Geshe Rabten, and Gongsar Tulku.

[Sources: www.dorjeshugden.info and www.glennmullin.com]

H.H. Kyabje Trijang Dorje Chang

Even these days, some suspect those who rely upon and propitiate Gyalchen (Dorje Shugden) of conjuring ghosts, but it is the babbling talk of those who don’t understand the definitive meaning.
~ Trijang Dorjechang Losang Yeshe, Symphony Delighting an Ocean of Conquerers, 1967

Music Delighting the Ocean of Protectors (or ‘Symphony Delighting an Ocean of Conquerers’) is the most definitive and complete document on Vajradhara Dorje Shugden, his nature, function and history, written by His Holiness the Dalai Lama’s root Guru, Kyabje Trijang Dorje Chang. It is available in Tibetan, English, Chinese and Indonesian. (Click to download ‘Music Delighting the Ocean of Protectors’)
 

[Extracted from: http://dorjeshugden.info/2010/02/03/think-it-over/

Mahasiddha Pabongka Rinpoche has a long history and during his time the Dharma increased greatly in Tibet. He was actually Heruka Demchok.

He was born in North Central Tibet and as a boy entered Gyalrong house of Sera Mey. At first he was very poor and not famous. He studied hard to be a Geshe, meditated and gave empowerments. Pabongka studied with Jaba Sonpo Rinpoche who was a complete lineage holder, especially of the teachings of Ranchi Lama. One night, he dreamt of a person giving him a pot of milk and requesting him to drink it completely. This symbolized that the complete teachings would be transferred to him.

Later on, a monk came to see him. This monk explained that there were a lot of philosophies in Tibet but not much teaching on Lam Rim. The monk offered to be his patron so that he could go and teach.

At one time while returning from the south of Tibet, Pabongka Rinpoche met many people, requesting Lam Rim teachings. He taught in Lhasa and he went everywhere in Tibet and many people became his students. Of course this caused some jealousy at times. He propagated Je Tsongkapa’s Dharma with much enthusiasm and stated that these teachings were the best.

Finally, the monk who was Pabongka Rinpoche’s patron returned and thanked him. He told him to rest, while he was away at the Five Mountains of Manjushri in China. At this period, no one asked him to teach Lam Rim. Three years later, this monk returned and requested him to teach Tantra. After this many people requested Tantra teachings. Now, Pabongka contemplated these events and realized that this monk was Dorje Shugden.

Pabongka went to see his guru Tapo Dorje Chang. His spiritual master was very special. He was born in Na Sur Tapo where his monastery was located. He had a long line of incarnations numbering four or five. The first Tapo Khacho Uncho, while meditating, saw Tara, Chenrezig and they gave empowerments to him. Tapo Dorje Chang also traveled to the pure lands. Yidams give him initiations such as “Cittamani Tara“. He also held the thirteen deity initiation called “Da-pan Na-ja soon“.

Mahasiddha Pabongka asked Mahasiddha Tapo Dorje Chang, his guru, to go to Tusita. In Tusita, the Mahasiddha Tapo Dorje Chang had met Lama Tsongkapa. At that time, Tapo Dorje Chang had requested teachings from Je Tsongkapa. Lama Tsongkapa lifted the cloth that covered the front of the golden throne he was sitting on. From under the golden throne came the five forms of Dorje Shugden. Dorje Shugden gave to Mahasiddha Tapo Dorje Chang Tenpai Gyaltsen complete instructions and the Mahasiddha returned to Tibet with these texts.

Tapo Dorje Chang gave Pabongka not only the initiation and lineage of Dorje Shugden, but also all his lineages that he held. When Tapo Dorje Chang was young, he had many visions of Lhasa and he went to Drepung Monastery. Later in his life, he became a sage and remained in Tapo meditating. One time, Pabongka was going to Kham and he wanted to visit the guru. Tapo Dorje Chang told him to visit on his return. But he went before so he could visit twice. Tapo Dorje Chang told him

I told you after your trip to Kham. Anyway, now many dakinis are requesting me to come.

Pabongka knew what this meant and requested him to live longer. He asked what he should do. Pabongka said to meditate on the emptiness of the events. So he went to Kham and Tapo Dorje Chang passed away.

Pabongka Rinpoche spread the Dorje Shugden practice and had many famous and wise students beginning in 1920’s. He was particularly famed for his pristine elaboration of the Lam Rim.
~ From Chod in the Ganden Tradition: The Oral Instructions of Kyabje Zong Rinpoche, Snow Lion, 2006.

Zong Rinpoche (1905-1984) was a Gelug Lama and disciple of the third Trijang Rinpoche, junior tutor of the 14th Dalai Lama. Rinpoche was famous as a sharp analyst and master of philosophical debate, as well as a powerful Tantric practitioner. He had impeccable knowledge of all rituals, art and science, and was renowned for his ‘many actions of powerful magic,’ as a result of which ‘the most marvellous, indescribable signs occurred.’

Zong Rinpoche served as the Abbot of Ganden Shartse Monastery for nine years beginning in 1937, during which he brought about new heights of scholarship and monastic discipline among the monks, as well as raising living standards for the poorest of them.

Zong Rinpoche first came to teach in the West in 1978, at the request of Lama Thubten Yeshe. Thousands of Westerners have since received teachings from him, both in the West and in India. He forged strong links with dharma centres in America, Canada, England, France, Italy and Switzerland. (Read more about H.H. Zong Rinpoche here)

[Extracted from: www.dorjeshugden.info and www.fpmt.org]

Once, in the “cave-under-water,” he experienced a manifestation of Yamantaka for nine days, while he himself was essentially Heruka Chakrasambhara. Further, he experienced a manifestation of Vajrayogini who told him of the benefits to be derived from merging the Vajrayogini teachings of the Sakya and Gelug traditions into one meditational practice. When he once made a great tsog offering beside a Heruka statue in Lhasa, the wisdom body actually entered into the statue. The statue danced and told him that whoever received Heruka initiation from him up to the seventh generation would be taken to the dakini realms.
~ From The Wheel of Sharp Weapons, with Commentary by Geshe Ngawang Dhargyey pg 55, ISBN: 81-85102-08-2, The Library of Tibetan Works and Archives – Second Revised Edition 1994.

Geshe Ngawang Dhargyey (1921-1995) was born in the Trehor district of Kham in Eastern Tibet and studied at the local Dhargye Monastery until he was eighteen, when he went to Sera Monastery in Lhasa. He went into exile in 1959 and in 1971 was appointed chief Dharma teacher at the Library of Tibetan Works and Archives. He remained there until he moved to New Zealand in 1985, where he passed away ten years later. (Read more about Geshe Ngawang Dhargyey)

[Sources: www.dorjeshugden.info and www.lamayeshe.com]

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.

 
His Eminence Gangchen Rinpoche is a real lama, with great knowledge and incredible healing abilities, who has benefited thousands around the world. He is a tireless supporter of Buddha Dharma, H.H. Kyabje Trijang Rinpoche, our lineage, our practices, our monasteries, world peace, and our protectors Dorje Shugden and Palden Lhamo.

He has a beautiful large monastery called Gangchen Monastery in Shigatse, very near Panchen Rinpoche’s Tashi Lhunpo Monastery. His current and previous incarnations are very close to the line of Panchen Lama incarnations. In fact, Gangchen Rinpoche is the incarnation of the famed Panchen Zangpo Tashi, the 2nd throne holder (abbot) of Tashi Lhunpo Monastery, and was recognized as his unmistaken incarnation by the previous Panchen Lama. The relics of this great master are still enshrined within a stupa in Tashi Lhunpo Monastery till today where many pilgrims visit to receive blessings.

Lama Gangchen Rinpoche is the holder of an ancient and unbroken lineage of Tantric Masters dating from the time of Shakyamuni Buddha. He is also a famous and renowned practitioner of Kurukulle, Oserchenma, Kalachakra, Yamantaka, Heruka and Vajra Yogini tantras, among many practices, and is a master of the construction of their mandalas.

Gangchen Rinpoche has tremendous healing powers and his line of incarnations are known to be powerful healers. When Rinpoche built his current healing and meditation centre in Nepal, there was no water. Upon Rinpoche’s arrival at the site, a spring naturally sprung forth and until this day continues to provide water for the whole meditation and healing centre. They make their own medicines there, they have a free school, guest house, and also a traditional Tibetan furniture-making workshop.

Biography

His Eminence Lama Gangchen Rinpoche was born in Western Tibet in 1941. He was recognized at an early age to be a reincarnate Lama healer and was enthroned at Gangchen Choepeling Monastery at the age of five.

When he reached the age of twelve, he received the “Kachen” degree which is usually conferred after twenty years of study. Between the ages of thirteen and eighteen, he studied medicine, astrology, meditation and philosophy in two of the major monastic universities of Tibet – Sera and Tashi Lhunpo.

He also studied in Gangchen Gompa, Tropu Gompa and Neytsong Monastery. He was a disciple of some of the most important Gelugpa Lamas like H.H. Trijang Rinpoche. In 1963, he went into exile to India where he continued his studies for the next seven years at the Varanasi Sanskrit University in Benares. In 1970, he received the Geshe Rigram degree (similar to a PhD) from Sera Monastic University situated in South India.

After his graduation, he worked as a Lama healer among the Tibetan communities in Nepal, India and Sikkim, during which time he saved the lives of many people and was named private physician to the Royal Family.

In 1981, Lama Gangchen visited Europe for the first time and has since become a resident and Italian citizen. In the same year, he also established his first European center: Karuna Choetsok in Lesbos, Greece, where he planted a bodhi tree in the ‘Buddha Garden’, and where he consecrated what was to become the first in a long line of world peace Buddha statues, thangkas and images. Since 1982, he has traveled extensively, both healing and teaching worldwide, leading many pilgrimages to some of the most important holy places of different religious and spiritual denominations in the world.

At present, H.E. Gangchen Tulku Rinpoche, the healer, has more than 100 Inner Peace Education centres or Self-Healing Study Groups worldwide. His huge organization includes schools, prayer halls, guest houses, incense/woodwork factories also, and Gangchen Rinpoche has many devotees and strong sponsors who 100% support and serve him.

The Healing Lama

H.E. Gangchen Tulku Rinpoche

Gangchen Rinpoche comes from a long line of Healing Lamas. His lineage started originally from the Indian Mahasiddha Darikapa. He has a very special connection to the healing practices for many types of diseases, and for many years, Lama Gangchen has promoted a very important project: the integration between Tibetan Medicine (an incredible and still-unknown treasure of humankind) with allopathic medicine.

Gangchen Rinpoche’s Ngalso Tantric Self Healing method is based on Buddha’s teachings but it is suitable for modern people. The practices that he has conferred on people in the past have expedited the healing of certain cancers, among other diseases. He is famous for his pills as well as healing skin pills for skin ailments.

Gangchen Rinpoche mentioned that before he started these healing exercises, he consulted Dorje Shugden through his medium. Dorje Shugden said it would be very beneficial and that he should definitely make known, speak, teach and write regarding these practices. It would benefit many. With that, Rinpoche has embarked on his highly successful body and mind tantric healing exercises.

Those of you who have great fortune should receive healing practices from the Lord of the Healing Yogis, His Eminence Gangchen Rinpoche of Sera Mey and Gangchen Monastery in Tibet directly. It is highly efficacious and powerful. Having a strong body and long life can very much allow us freedom to practice the holy Dharma.

So many people with difficult diseases have been healed and helped by this great healing Lama. I have met Tibetan, Western and Chinese students who attest to His healing. Lucky for Europe, His Eminence Gangchen Rinpoche primarily resides in Italy. If one has the great fortune to be in Italy, one must visit Rinpoche at his retreat centre there situated near a lake.

From time to time for those fortunate to request, H.E. Gangchen Rinpoche also bestows the life entrustment initiation of Dorje Shugden. He will confer upon request. It is best you have one of the Annuttara Tantra initiations prior as a prerequisite to receive.

Gangchen Rinpoche has many teachings, videos and books that he authored specifically for modern day healing; incorporating ancient tantric meditations with modern exercises. One can view Gangchen Rinpoche’s wonderful videos on YouTube or you can search online.

Gangchen Rinpoche and Dorje Shugden

H.E. Gangchen Rinpoche has been true to the lineage of H.H. Kyabje Zong Rinpoche and faithfully practices Dorje Shugden. He is open and honest about it. For this, he is considered an enemy of Tibetans by the Tibetan Government in Exile.

Gangchen Rinpoche has been on the Tibetan Government’s top ten list of ‘state enemies’ since the whole Shugden affair started over 10 years back. Rinpoche has even received a few death threats. And for his practice of Dorje Shugden, he has been expelled from Sera Mey Monastery to which he has brought much financial benefit in the past. He is not allowed back into his Ladrang in Sera Monastery.

The buildings, prayer hall and monk rooms he has built in his Tsangpa Khamtsen, Sera Mey, are there but he is not allowed back. Yet the money he donated for building it was not returned to him at all. The Monastery kept the money, the buildings, the statues, the rooms and all the items inside, but asked Rinpoche not to return to it! Why doesn’t the Tibetan Government ask all the Three Great Gelugpa Monasteries to return all items, monies and donations made by all Dorje Shugden-practicing Sangha? Why throw them out but keep their offerings?

Just think, Gangchen Rinpoche is not allowed back to Sera or be involved in any of the Tibetan religious gatherings in India at all. His crime is that he practices Dorje Shugden. He refuses to give up the commitments he has received from H.H. Kyabje Trijang Dorje Chang who is his root guru. He is open with regards to keeping his commitments to Trijang Rinpoche. Other countries count criminals as people who kill, rape, and rob. But in Tibetan society, you are a criminal if you practice Dorje Shugden. How is that possible in the current century?

Gangchen Rinpoche is brave and is the model of true guru devotion and of keeping religious commitments received from one’s sacred lineage master. He doesn’t hide or say he has given up the practice received from Trijang Rinpoche for political ‘cleanliness’. Nor does he practice Dorje Shugden to bring harm to H.H. the Dalai Lama or the Tibetan Government in Exile. Gangchen Rinpoche believes that Trijang Rinpoche gave that practice to help spiritual practitioners to overcome their heavy ‘Kaliyuga‘ obstacles, not something to harm H.H. the Dalai Lama with. Trijang Rinpoche would have no such intentions. Dorje Shugden practice originally was not intended for that purpose at all. And it remains the same now.

Gangchen Rinpoche has practiced Dorje Shugden since he met his root guru Trijang Rinpoche in Tibet prior to 1959, for aid and spiritual support of his work. Is that a crime? Is it a crime to follow Trijang Rinpoche’s holy instructions as Gangchen Rinpoche does with great devotion?

Also, to stop a practice given by a lama, you must ask the permission of the lama you received it from. Any lama CANNOT OVERRIDE THE COMMAND OF YOUR LAMA or any other lama from whence you received the practice. Since Trijang Rinpoche gave the practice and he has passed, Gangchen Rinpoche would not have the chance to ask Trijang Rinpoche to be excused from it. But since H.H. the Dalai Lama is advising not to worship, and he is alive, then it would make more sense that Gangchen Rinpoche requests the Dalai Lama to allow him to continue practicing.

H.E. Gangchen Rinpoche with H.H. Trijang Chocktrul Rinpoche

Gangchen Rinpoche also mentions that H.H. the Dalai Lama is the guru of all Tibet, so how can we go ‘against’ him? And why would we? We would not think of that. In fact, Gangchen Rinpoche has tremendous faith and respect for H.H. the Dalai Lama. However, any attempt to meet the Dalai Lama is blocked and not allowed. Wouldn’t it be wonderful if the Dalai Lama met up with all the Dorje Shugden Lamas, sangha and practitioners in the world and became ‘friends’ and had dialogue? Open, honest, direct, face-to-face dialogue, the good old-fashioned Buddhist way?

In any democratic society, one will have the chance to meet and express one’s concerns to one’s leader if one goes through the proper channels. It would never not be allowed due to religious convictions. Being able to meet your leader and him listening to your concerns is THE HALLMARK OF A GOOD LEADER AND GOVERNMENT.

Gangchen Rinpoche and the Tibetan Government

On the Tibetan Government’s websites, they have a whole section with videos trying to defame and denigrate His Eminence Gangchen Rinpoche, and often speak and write derogatory messages against him. His healing practices are vehemently ridiculed. Any move he makes is twisted around. He is accused of being friends with the Chinese government so he is ‘ASSUMED TO BE ON THEIR PAYROLL.’ Payroll for what? The Tibetan Government accuses him of receiving money from China to incite disharmony within the Tibetan communities. The ridiculous point is that Rinpoche HAS BEEN PRACTICING DORJE SHUGDEN EVEN BEFORE 1959!

It is amazing that a government would do so much to suppress their own people. It’s shameful actually. Why are they against Gangchen Rinpoche? What was his alleged crime? Why is he at the top of their ‘hit’ list to defame? Gangchen Rinpoche’s only ‘crime’ is to worship Dorje Shugden. It reflects the immaturity of the Tibetan Government. They have so few in their exiled population already, yet they wish to isolate more people from within their community.

So, the Tibetan Government criticizes Gangchen Rinpoche for going to Beijing to ‘pay respects’ to the Chinese-endorsed Panchen Lama. They say Gangchen Rinpoche has very close ties with the Chinese Government. Well, that should be their cue to make friends with Gangchen Rinpoche and through Gangchen Rinpoche, make better relations with the Chinese Government for the sake of the six million remaining Tibetans in Tibet! Wouldn’t that make more sense?

H.H. Panchen Rinpoche with H.E. Gangchen Rinpoche

When Gangchen Rinpoche was asked why he does that, he mentions:

Don’t antagonize China further. We are a small group of people against the might of all China. We cannot win, so it is better to make friends with them. The important issue is to have some autonomy in Tibet to save the culture and the spiritual practices while there is time, otherwise it will be lost.

So, Rinpoche’s motive to meet the China-endorsed Panchen Lama was to make China ‘happy’ so their stance in Tibet would be less harsh. He mentions he has no intention of disrespect toward H.H. the Dalai Lama nor the Panchen Lama that H.H. Dalai Lama endorses.

Gangchen Rinpoche has said, it doesn’t matter if the Panchen Lama of China is real or not. If we are friendly towards him, then China will soften their stance and there is hope for the Tibetans within Tibet. He said, Tibetans outside Tibet are safe and prosperous, but we have to be concerned for the Tibetans within Tibet. So being on good terms with the China-endorsed Panchen Lama doesn’t mean we are against the Panchen Lama recognized by H.H. the Dalai Lama.

Gangchen Rinpoche has 100% conviction in the Dalai Lama’s choice. But we have to look at the bigger picture. It is not about the Dalai Lama’s choice or Beijing’s choice of the Panchen Lama, it is simply about making Beijing’s stance on Tibet softer so there can be real dialogue between the exile government and China BEFORE THE DALAI LAMA PASSES AWAY. Tibetans inside and outside Tibet revere the Dalai Lama, so he, while alive can motivate true dialogue with results.

Gangchen Rinpoche has also said that, instead of the Tibetan Government branding him as an enemy only because of his religious convictions, wouldn’t it be better if they made him and all Tibetan Lamas around the world friends of the Tibetan Government regardless of their religious practices? After all, in Tibet, Dorje Shugden was never a national or political issue. It is strictly a religious practice of the highest lamas to the simplest nomads. No one in Tibet practiced Dorje Shugden to gain in the political arena or with the wish to bring harm to the Dalai Lama or Tibetan Government. Why is it turned around to be like that now? That has never been the case and never will be.

Gangchen Rinpoche should be made the Tibetan Government in Exile’s Ambassador to China. When the Tibetans have so few people as it is and so few qualified people as it is, they should rope in these qualified persons. Why does Dorje Shugden’s practice have to be paid by the Chinese government to practice? This practice was going on for 350 years before 1959. I myself practice Dorje Shugden and he is my only protector and the foundation of my faith, but the Chinese Government doesn’t pay me any money to practice.

Gangchen Rinpoche also mentions he can better serve the Tibetan Government and Tibetans in general if the Tibetan Government treats him as a friend and citizen, and not ostracize him as a traitor simply because he practices Dorje Shugden. Where in the world can that happen today?

The Tibetan Government really alienates people to their own detriment. Whatever they have tried to do against Gangchen Rinpoche has no effect. It would make more sense for them to make ‘friends’ with Gangchen Rinpoche. The more friends the Tibetan Government have, the better it will be for them in the long run. I don’t think they can think on such a long term basis. Even their name is now changed to the Central Tibetan Administration (CTA). They have been demoted from a government to an administration. Shameful, sad, embarrassing and a sign of their demise or decline.

H.E. Gangchen Rinpoche with H.H. Pabongka Chocktrul Rinpoche

We are very fortunate to have a brave Bodhisattva warrior among us, who is very committed to the practice his gurus have passed to him. Gangchen Rinpoche has been the target of so many verbal and written attacks from the Tibetan Government for over 10 years now. Never once has Rinpoche shown anger.

H.E. Gangchen Tulku Rinpoche of Italy is equally brave, honest and does not bend to political pressure like Kyabje Dagom Rinpoche. Being in Rinpoche’s presence, one can feel great love and high wisdom. He is one of the kindest, most generous and devoted lamas which belong to the last generation of Tibet-trained masters. He holds guru devotion supreme. He has never spoken one ill word of another religion let alone another school of Buddhism. He works very hard in the Religious Affairs of The United Nations to bring about religious harmony in the world. How fortunate we are that Rinpoche’s powerful incarnation is among us. Seeing him truly is healing.

May some of my life be taken away to add to the lifespan of this great incomparable and compassionate healing lama! May his works further grow and may his aspirations come true! May H.E. Gangchen Rinpoche live very long! May H.E. Gangchen Rinpoche have dialogue with H.H. the Dalai Lama soon. May my guru Gangchen Rinpoche continue to be a shining example of true inspiration for the Buddhist community.

More Pictures and Videos

These are just some of Gangchen Rinpoche’s incredible activities around the world. They are just the tip of the iceberg of all that he has done.

Two great enlightened masters meet and share a light-hearted moment. The great Ganden Shartse Kensur Jampa Yeshe Rinpoche with His Eminence Gangchen Rinpoche of Sera Mey. 

These great Masters both share the same root teachers: Kyabje Trijang Rinpoche and Kyabje Zong Rinpoche. 

These are the last great Masters to have escaped from Tibet

Gangchen Rinpoche in front of the stupa containing the relics of Zangpo Tashi (Gangchen Rinpoche’s own predecessor) housed in Tashi Lhunpo.

March 1, 2003: H.E. Gangchen Rinpoche together with H.H. Kyabje Trijang Choktrul Rinpoche inviting the Buddha’s relics to be viewed in Switzerland. Many ambassadors, United Nations representatives and representatives of the different schools of Buddhism were there also

Holy healing lama, holder of Lord Losang Drakpa’s Lineage, Brave and Courageous with your commitments, may we have the fortune to come under your joyful care and one day meet you

His Eminence the Mahasiddha of Healing, Gangchen Tulku Rinpoche. Viewing, seeing, remembering, hearing and listening to the Lama brings waves of benefit and plants seeds of enlightenment to the mindstream. Prostrations to the Mahasiddha Gangchen Rinpoche!

H.E. Gangchen Rinpoche is a very devoted disciple of His Holiness Kyabje Zong Rinpoche and Kyabje Trijang Rinpoche.

Indian Mahasiddha Darikapa

Powerful rituals done by powerful Tulkus. What a superb example of a lionheart: devotion to his Lama, and not backing down due to political pressures.

Healing Lama Visits Tibet

A beautiful video of His Eminence Gangchen Rinpoche visiting his personal Gangchen Monastery in Tibet and other sacred sites. I find him to be a spectacular being.

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

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H.E. Gonsar Tulku Rinpoche

In the great assembly of Gelugpa Masters, His Eminence Gonsar Rinpoche stands out, not only as an erudite scholar in his own right, but also for his crucial role in the protection, tutoring and nurturing of two of the most important masters of the modern era who represent the pure lineage of Je Tsongkapa, His Holiness Kyabje Trijang Choktrul Rinpoche and His Eminence Tenzin Rabgya Rinpoche.

Biography

His Eminence the Fifth Gonsar Rinpoche was born in Shigatse, Tibet in 1949 to an aristocratic family known to be descendants of the ancient Tibetan kings. Rinpoche’s father held the honorable position of Governor of the Tsang province in Western Tibet. When Rinpoche was three years old, he was recognized as the present incarnation in the exalted line of Gonsar Tulkus, and in fact confirmed by His Holiness the 14th Dalai Lama himself.

The first Gonsar Rinpoche lived during the time of the 7th Dalai Lama and was famous for his particularly wise and comprehensive teachings of the complete path to enlightenment. The story of the first Gonsar Rinpoche is a famous one. It is said that during the time of the 7th Dalai Lama, a poor young man from Amdo sought to be accepted into the house of one of his countrymen in Sera monastery near Lhasa. However, due to his poor and shabby appearance, he was refused. Turning away from the house, he met an old woman in the grounds of the monastery who suggested to the young man that he might fare better if he tried another house named Chadrel. The old lady assured him that he would be accepted there.

The young man did as he was told, and after joining the monastery he showed great enthusiasm in his studies and very quickly displayed the extraordinary qualities of a great master. It is said that the old woman who had led the first Gonsar Rinpoche to his monastic college was an emanation of Palden Lhamo.

The young man spent a lot of time meditating in a cave in the mountains near Lhasa, the very site on which the Gonsar retreat monastery would eventually be built. When the people of Lhasa observed the new monastery, they began to refer to Rinpoche as ‘Gonsar’ which in Tibetan means ‘the lama of the new monastery‘.

In time, the first Gonsar Rinpoche became well-known as the great Master Ngawang Thöndrup and extensively served the teachings of the Buddha as the Abbot of Sera Je monastery and as one of the tutors of His Holiness the 8th Dalai Lama. This name has remained with the lineage of the Gonsar Rinpoches until today.

The line of Gonsar Rinpoches has produced many legendary figures. One of Gonsar Rinpoche’s past emanations was Yeshe Yang, a lay disciple of Padmasambhava, counted among his twenty-five main disciples. He is credited as having transcribed many of Padmasambhava’s treasures, and concealing many of them himself, thus earning his name Ba (sba, conceal) Yeshe Yang. He is said to have received the knowledge of the secret script directly from the dakinis, having traveled to their realm in a state of meditation. Yeshe Yang lived for a number of years at forested mountainsides with Sogpo Lhapel (sog po lha dpal), and is believed to have flown into the sky and disappeared.

The fourth Gonsar Rinpoche, the previous incarnation to the present one, also studied in Sera Monastery. After completing his Geshe studies and examinations in his early twenties, he travelled to Mongolia and became one of the greatest lamas amongst the later Buddhist masters of Mongolia. Teaching there for more than thirty years and frequently showing supernatural powers, he was greatly cherished by the population and almost all contemporary masters of Mongolia became his disciples. He returned to Tibet at the outbreak of the Bolshevik revolution and continued his vast activities there. The family of His Holiness the 14th Dalai Lama were amongst his distinguished disciples.

At the age of six, the present (5th) Gonsar Rinpoche commenced his traditional education in Sera Monastery under the guidance of the Venerable Geshe Rabten Rinpoche. Gonsar Rinpoche received many teachings and transmissions from a number of erudite and highly attained masters including H.H. the 14th Dalai Lama and Kyabje Trijang Rinpoche who was one of Rinpoche’s root gurus.

In 1959, Gonsar Rinpoche followed his teacher and many other Tibetans into exile in India, where he continued his education under the care of Geshe Rabten. In addition to completing his traditional studies, Rinpoche also learned English and Hindi, despite the hardships they had to endure for many years while living first at a refugee camp in Buxa, and later in Dharamsala.

In 1969, Gonsar Rinpoche began translating Geshe Rabten’s teachings into English. Due to many requests on the part of Geshe Rabten’s Western students, in 1974 Geshe Rabten and Gonsar Rinpoche went to Switzerland, where they founded The Center for Higher Tibetan Studies, Rabten Choeling.

When Geshe Rabten entered clear light in 1986, Gonsar Rinpoche assumed the responsibility of managing and guiding the students of Rabten Choeling as well as those of affiliated centers in Austria (Tashi Rabten), Germany and Italy, after having spent thirty three years as Geshe Rabten’s heart disciple. (It would also be Gonsar Rinpoche who would discover the reincarnation of his beloved guru three years later)

Around the same time, Rinpoche was appointed the Abbot of Zongkar Choede, a monastery in South India. Gonsar Rinpoche is also a co-founder of Dagom Gaden Tensung Ling Monastery in Indiana, USA which Rinpoche inaugurated on July 5th, 1998. At present, Gonsar Rinpoche is director of the center ‘Rabten Choeling’ in Mont-Pèlerin, as well as the centers in Austria and Germany.

Lama Yeshe, Gonsar Tulku Rinpoche, Lama Zopa and Geshe Rabten in Switzerland, 1975

All incarnations in the line of the Gonsar Tulkus are significant yogis of the Hayagriva Tantra and are well-known for their clear, precise and logical teachings. The first Gonsar Rinpoche was famous for his particularly vast and profound teachings on the complete path of mental development to full enlightenment. The present Gonsar Rinpoche is renowned as one of the very few contemporary masters capable of transmitting every aspect of the Buddha’s teachings as a clear and moving experience in Hindi, French, English, German and Tibetan to both Eastern and Western audiences.

All of us at DorjeShugden.com make this virtual offering of a butterlamp to the most erudite master, His Eminence Gonsar Rinpoche, requesting him to remain for another 1,000 years to continue turning the wheel of Dharma and benefiting countless beings.
 

More about H.E. Gonsar Tulku Rinpoche

• Rabten Choeling Switzerland
• Kyabje Gonsar Rinpoche and Ven. Rabgyä Rinpoche in Lumbini
• How Five Powerful Lamas Are Changing the World