Dorje Shugden and Dalai Lama - Spreading Dharma Together » guru devotion

Who made Lama Zopa a Rinpoche?

admin — Thu, 25 Oct 2018 04:42:01 +0000

Originally published on June 11, 2009

(Source: http://www.dorjeshugden.com/forum/index.php?topic=49.0)

This website helps me to see things better but what I as I have always believed deep in my heart the same beliefs as expressed in this website…

I respect H.H. the Dalai Lama and I respect Dharmaphala Dorje Shugden. Just like my teacher Lama Yeshe who had supreme faith in H.H. and trusted Dorje Shugden his whole life till he passed away.

LAMA YESHE was the very symbol of skillful compassionate action in constant motion and he mentioned many times that Dorje Shugden made his works grow as far as it did during his life time. Lama stayed true to his root teachers such as H.H. Kyabje Trijang Rinpoche, Geshe Rabten and H.H. Kyabje Zong Rinpoche showing us what guru devotion is really meant to be free of political inclinations.

In his practice of Dorje Shugden, Lama never hinted even slightly of sectarianism, or disregard for any form of religion never mind Buddhism. Lama would sometimes make breakfast for us students and during breakfast go into a dharma subject we were unclear about, or praise of H.H. the Dalai Lama or one of his personal teachers.

That truly was an age of ‘innocence’ sort of a way to say. Very inspiring stories at that. I miss those days before the controversies. Much simpler back then. Simpler that there was next to zero in lama-bashing, centre-bashing, lineage-bashing or siding up with H.H. the Dalai Lama for political reasons.

It was Lama who cared for me and taught me patiently. It is Lama whom I owe everything to. I will choose Lama always.

I am grateful to Lama for the dharma he imparted to so many. I express my gratefulness to Lama by myself never criticizing or doubting any of his practices or the practices he so compassionately gave us.

If Lama can have such deep affection/faith for H.H. the Dalai Lama, tremendous effort of guru devotion in his lamas, and keep up the practice of his protector Dorje Shugden throughout his life and see no conflicts, then I will do the same in my limited capacity.

I respect the Dalai Lama from my heart, but my root guru is Lama Yeshe and he advised us to practice Dorje Shugden and I will do so till the end.

If I must choose between the Dalai Lama and my root guru, Lama Yeshe, then I choose Lama Yeshe. He is the one that cared for me. Patiently taught me the dharma in a down-to-earth pragmatic level.

Lama Yeshe was not considered to be a scholar, or have studied much or even considered learned by his own Tibetan peers. Lama Yeshe was not a Rinpoche per se, nor ‘qualified’ to sit on a throne in a monastic environment, and did not obtain his Geshe degree that some equate as qualified to teach these days, but he was instrumental to bring thousands onto the path of BuddhaDharma.

He had real experiential knowledge of the dharma and was able to convey it in such a way that it would literally change the lives of hundreds as it did me.

I have met the Dalai Lama a few times and feel very fortunate, but the actual lama that took care of me was Lama Yeshe. I will view him as my refuge. In my meditations I invite Dalai Lama, Lama Zopa, Zong Rinpoche to dissolve into Lama Yeshe and then I focus on Lama Yeshe and proceed with my refuge.

Even when Lama was hospitalized for the last time and ‘dying’, H.H. Kyabje Zong Rinpoche flew in to perform the rituals, prayers, ceremonies necessary. The actual cremation H.H. Zong Rinpoche again flew into Vajrapani Institute in California to oversee the whole procedure. That shows us Lama’s deep guru samaya intact that on his deathbed, his great lama would personally fly in to do the rites both during his death process and again during the cremation.

Kyabje Zong Rinpoche performing puja for Lama when he was extremely sick

Lama made no conflicts between the great lamas, his lamas, lineages, schools, diverse religions and certainly not dorje shugden and I think that embodies his capacity to think from a deeper wisdom. I bow to Lama. I MISS LAMA.

I hope his students will keep their samaya clean to Lama. I hope his students will never criticize H.H. the Dalai Lama, H.H. Kyabje Trijang Rinpoche, H.H. Kyabje Zong Rinpoche, their practices and their students.

I HOPE FPMT WILL NEVER CRITICIZE DORJE SHUGDEN WHICH IS LAMA’S PERSONAL DHARMA PROTECTOR. I HOPE THAT FPMT STUDENTS WILL RESPECT LAMA’S WISHES AND PRACTICE THE DHARMA. I HOPE THEY NEVER CRITICIZE STUDENTS, CENTRES AND GREAT LAMAS WHO WISH TO CONTINUE THIS PRACTICE OF DORJE SHUGDEN.

I am very happy to see Lama Yeshe’s sacred picture in this website’s masters sections. Many people are afraid to say the truth to look politically wrong. But that is not what the dharma is about. We should let go of attachment of this sort and just do our practice. Ego-less state of mind is the goal of our practice as Lama would say.

Lama relied on Dorje Shugden, just as Kyabje Zong Rinpoche did. When we condemn Dorje Shugden, aren’t we condemning Lama’s choices? Aren’t we condemning Kyabje Zong Rinpoche’s choices?

Also never to criticize Dorje Shugden and the practices Lama gave us SO THAT HIS CURRENT INCARNATION CAN MANIFEST AS A DHARMA TEACHER. The only way his unmistaken current incarnation can manifest as a great dharma teacher again, is if his students keep samaya clean free of politics and free of politically motivated actions in the name of dharma.

Otherwise, it would be the responsibilities of the students if the current Lama Yeshe incarnation cannot perform the actions as he had set out to do. After all, if we as FPMT members criticize others who practice Dorje Shugden, then that will accumulate very heavy karma. Why? Because we destroy the faith of others in their gurus.

Do we have the right to do that? Does Lama Zopa’s closeness with H.H. the Dalai Lama validate FPMT CENTRES AND MEMBERS TO BE SOME KIND OF SPIRITUAL POLICE. That type of spiritual arrogance will be the downfall of any dharma organization. IT IS CONTRARY TO THE SPIRIT OF LAMA YESHE’S ASPIRATIONS.

We should reflect Lama Yeshe and Lama Zopa well, by never criticizing other sects, lamas, lineages, practices, Dorje Shugden, etc. Why because it contradicts Lama Yeshe’s Bodhicitta aspirations. We should not especially criticize lamas who are spiritual heirs of Sera, Gaden, Drepung or who are students of Pabongkha, Trijang, Zong Rinpoches. Why? Because they are OUR LINEAGE LAMAS ALSO AND THEY ALL PRACTICED DORJE SHUGDEN AS THEIR PRINCIPLE PROTECTOR.

What if Lama’s reincarnation decides not to take over?

After all, think, how many years will Lama Zopa be alive. If Lama Osel, doesn’t decide to take over, or manifest as in his previous life, then what will happen to FPMT after Lama Zopa is gone. I shudder to think that. So we MUST CREATE THE CAUSES FOR FPMT TO SURVIVE AND LAMA OSEL TO MANIFEST AS HIS PREVIOUS LIFE BY KEEPING OUR SAMAYA CLEAN. HELPING OTHERS TO KEEP THEIR SAMAYAS CLEAN TO THEIR LAMAS BY NEVER CRITICIZING.

We can set out to cross the bridge, but if others destroy the bridge, then to get to the other side would take much more effort after great delays. Lama Zopa is working so hard, but the sad time will come when he enters death, then if Lama Osel’s incarnation is willing to take over, it will be smooth. Otherwise what will happen. What will become of all that has been started??? That would be such a waste.

So myself, I keep up my practices to create the causes for that. We cannot think of Lama’s work just expanding in our life time which it can due to Lama Zopa. But into future lifetimes. Future generations. So for that to happen, we need continuation of Lama’s successor.

If we just follow along the current political tides, we may look clean and good, but simultaneously it becomes damaging to what Lama’s previous incarnation practiced and that would not be very good. What’s the point if Lama’s centers and works grow now and after Lama Zopa’s passing, it stops, slows down or what not?

Is spiritual attainments gained by flashing pictures we have taken together with the Dalai Lama to other centers and justifying our arrogant authoritarian ways with that? I don’t think so.

I think if Dalai Lama is close to FPMT we should reflect that well by being even more humble, even more gentle, even more kind so we do not stain the name of H.H. the Dalai Lama. We cannot uplift his name or prove our guru devotion to him by putting down anything in regards to Dorje Shugden. That would be a heavy price to pay at the expense of our own Lama Yeshe’s heart protector. That is Dorje Shugden.

So when Lama was alive, we practice Dorje Shugden and Dorje Shugden is ok and a Buddha.

Lama Yeshe (far right) and Lama Zopa (second from right) doing a puja underneath a thangka of Dorje Shugden.

Kopan had monthly ‘secret’ pujas to Dorje Shugden as with most of the centers. The FPMT centers that were fortunate to have a great lama/geshe living nearby would always invite them monthly to the centers to do the monthly Dorje Shugden pujas as instructed by both Lama Yeshe and Lama Zopa.

The young Kyabje Pabongkha Rinpoche who resides in Nepal was often invited to Kopan Monastery to perform incredible pujas. Even before the current new Kopan Prayer Hall was built, many preliminary pujas had to be done on the land before the foundation was set. Kopan invited Kyabje Pabongkha Rinpoche to perform them.

Then when Dharamsala started stepping up on their anti-Shugden campaign, Kopan cut their ties with Pabongkha Rinpoche. It remains so till this day amazingly and he is the reincarnation of our lineage master!!!

I was amazed when I heard that from very reliable sources. In fact, Kopan wanted to look good, that the monk administrators influenced some Taiwanese sponsors against Pabongkha Rinpoche. Rinpoche was promised by them to build a Pabongkha Monastery in Nepal, and the Taiwanese had promised to sponsor it.

In order to get on Dharamsala’s good side and to get the sponsorship for themselves, Kopan administrative monks told the Taiwanese sponsors (which I will withhold name from here) that Pabongkha Rinpoche is not following Dalai Lama’s instructions to abandon Shugden practice and that they should not support Pabongkha’s Rinpoche’s intent on building the Monastery in Nepal.

Consequently it worked and unfortunately for Kopan’s karma. My question is, who put Kopan as the spiritual police in Nepal and so daringly create schism between their lineage guru’s sponsors??

For example, the Delhi FPMT branch centre in the past on monthly basis would invite the great Rongtha Gyabgon Rinpoche who lived in Ladakh Budh Vihar, New Delhi to perform the pujas at their centre every month. Dorje Shugden full puja was done at FPMT centre in Delhi monthly with great offerings. It was advised by Lama Zopa. In fact, Lama Zopa used to perform the Dorje Shugden pujas in both Kopan and Delhi himself on many occasions!!

Himalayan Yogic Institute in Katmandu had a Dorje Shugden statue in their side shrine room in a box with offerings, it would be opened from time to time as did the Delhi centre.

So Kopan is now very great, how did Dorje Shugden damage Kopan?? What was the wrong results manifesting now due to the decades that Lama Yeshe practiced Dorje Shugden and had Kopan do pujas monthly?? So if a friend helped us in the past, and we get a new friend, we simply abandon the old friend? Is that ethical or dharmic?

Lama Yeshe in Kopan, 1975 doing a puja during the 8th Meditation Course. Thanks to Lama’s reliance on Dorje Shugden, Kopan has grown to become great today. So how did Lama’s reliance on Dorje Shugden curtail Kopan’s success?

Then Lama dies and we don’t practice because H.H. the Dalai Lama says not to. And HH has reasons beyond our ordinary minds can conceive. Then one unfortunate day, H.H. Dalai Lama passes away (very sad time) and Lama Yeshe is back and then we again practice Dorje Shugden?? I mean that is a strange scenario. Back and forth that is.

It is very sad, because many of the FPMT centers now go on spiritual witch-hunts condemning other centers in their same cities. Using Dorje Shugden practice as negative as their ‘pure’ reasoning to take students away from their respective centers to join the nearby FPMT centers. But in fact they are just as I see it, trying to increase their own memberships.

I have witnessed this. Many, many, many of the older Lama Yeshe students have gone underground with their practices of Dorje Shugden. Some like me do not really go to the centers here in the USA anymore. They will not abandon their practice of Dorje Shugden because of their great devotion to Lama Yeshe and are somewhat flabbergasted at the direction that some new FPMT centers’ are going with their arrogant witch hunts.

What is important to remember is JUST BECAUSE YOU ATTEND THE DALAI LAMA’S TEACHINGS, OR HAVE TAKEN PHOTOS WITH HH DOES NOT AUTOMATICALLY VALIDATE YOU AS A SPIRITUAL POLICEMAN AND GO ON WITCH-HUNTS.

We must practice the essence of what HH teaches as did Lama Yeshe, which are tolerance, compassion, forgiveness and not ever slandering any lama, dharma, lineage or practice. As the karmic retributions will fall onto us. We should never mislead new FPMT students toward this line of thought. We are destroying our organization slowly if we do so.

FPMT centers citing so and so practice Dorje Shugden and so therefore they are not pure. That is so hypocritical and political because Lama Yeshe practiced and Lama Zopa was recognized as a tulku by Dorje Shugden himself. In Dorje Shugden is a ghost, then Lama Zopa’s recognition becomes nil.

In fact some of the FPMT centers’ committees are in direct competition to attach students to their OWN centers for fundraising, attendance, membership, etc. So they use the heinous method of condemning Dorje Shugden to scare other centre members into joining FPMT. In fact when they do that, it is a disgrace. Older/senior FPMT students should speak up to new and younger ones who have not had the great fortune to meet our founder, Lama Yeshe.

Lama with His Holiness Zong Rinpoche (seated) and Lama Zopa. Both Lama Yeshe and Lama Zopa received Dorje Shugden from Zong Rinpoche Rinpoche. Was Lama praying to a ghost? What Zong Rinpoche praying to a ghost?

Lama Yeshe’s main protector practice was Dorje Shugden till the end. He didn’t take an unfortunate rebirth. Dorje Shugden didn’t harm him? IF LAMA YESHE WAS PRAYING TO A GHOST, THEN WHY DIDN’T HE TAKE REBIRTH IN THE THREE LOWER REALMS??

We must think clearly and not be swept away by convenient political tides in order to fill our dharma centers with membership so it gives it a successful appearance. If that was done, what would be the cost? It would affect Lama Osel’s current incarnation in not being able to manifest as a dharma teacher.

We destroy other people’s faith in their lama, and help them break their samaya with their lama, that karma would return back to us PERSONALLY AND AS A GROUP.

We as FPMT should respect our founder’s wishes and not ever criticize Dorje Shugden, his practitioners, his lineage, his followers in anyway because our founder, Lama Yeshe was one of them.

We shouldn’t practice or not practice what the current political situation pressures us to or not to. We should do what our lama says. So during Lama’s life Dorje Shugden is good and now Lama is dead, so Dorje Shugden is bad??? Wouldn’t that infer that lama was wrong, had bad degenerate practices, lacking in wisdom, had no refuge, had no attainments and wasted his life praying to a spirit??

So if Lama gave us Heruka initiation and practice, then it had no blessings because lama’s refuge degenerated due to his practice of Dorje Shugden?? Since Dorje Shugden is a spirit and Lama kept up his ‘sogtae’ (Dorje Shugden’s initiation) or life entrustment practices his whole life, then all of the other practices lama did was degenerated and ineffective when passed to us.

So any practices Lama Zopa received from Lama Yeshe and passes it to others would logically be degenerate also??? Wouldn’t it?

Lama gave many teachings and practices to us. It is our duty and commitment as his students that we maintain what Lama conferred on us, and not give it up for convenience or the sake of politics or financial benefits.

The implications are quite big if we choose to believe that way….So that would mean many of the practices that Lama Zopa does now and gives others that are directly from Lama Yeshe are degenerated because Lama Yeshe was degenerated?? Of course not. Very dangerous line of thought. Very ruinous direction we are heading toward.

I watched Lama Zopa get brow-beaten into ‘giving’ up his Dorje Shugden practices. And Lama has to be degenerated because H.H. Kyabje Trijang and Zong Rinpoches were degenerated we have to falsely assume. Both these lamas practiced Dorje Shugden till they entered parinirvana (deaths)…Kyabje Trijang Rinpoche entered into 12 days of clear light meditations in Dharamsala and Kyabje Zong Rinpoche, three days.

And their unmistaken incarnations are back recognized by both H.H. the Dalai Lama and Dorje Shugden via his oracle again. How come they didn’t go to the Three Lower Realms since they worshipped Dorje Shugden the ‘spirit’ their whole lives in fact in all their previous many incarnations they worshipped also.

They didn’t descend into the lower realms from a lifetime of practicing and propagating a Dorje Shugden. Since these great lamas have ‘degenerated’ their refuge by the practice of Dorje Shugden which implies they have zero attainments in the first place to choose a spirit to worship, then their other practices naturally became defiled.

Do we choose to believe that way of thought?? I and many others clearly don’t. It doesn’t make sense. Many teachers and thousands of their disciples around the world today are committed and practice Dorje Shugden today. Because they have been given this practice by H.H. Kyabje Trijang Rinpoche and H.H. Kyabje Zong Rinpoche. They are following the commands of their root gurus, so what are they doing wrong? We switch gurus like status symbols??

His Holiness Zong Rinpoche (left) and His Holiness Trijang Rinpoche (right) were both Lama’s gurus. Both of them practiced Dorje Shugden, and they in turn conferred this practice onto Lama. Lama maintained his commitment to them until the end of his life, so how come we cannot maintain ours?

These are both the root gurus of Lama Yeshe and Lama Zopa. So we should not criticize other centers, lamas, students that practice Dorje Shugden. Be true to your dharma practice.

Even if hypothetically lama had given up his Dorje Shugden practices during his life, which he did not, his gurus didn’t give it up. So if his gurus did not give it up, then the practices received by Lama Yeshe would have been degenerated since his lamas are degenerated.

Lama Yeshe was inviting H.H. Kyabje Zong Rinpoche up till his death in the early 80’s to his centers giving teachings, initiations, transmissions and commentaries. And Dorje Shugden life empowerments to hundreds. So however you want to look at it, then many of the practice graciously conferred by lama Zopa today are in one way or another defiled or at least contaminated. Could that be so? I don’t want to go that direction.

So however many photos Lama Zopa takes together with H.H. the Dalai Lama and advertised (as today, affiliations with Dalai Lama in any way would hint at authenticity/genuine practice whether you are or not) or whoever many events of H.H. are sponsored by Lama Zopa, it still cannot wash away the inner degenerate practices received from Lama Yeshe. Is that what we choose to believe?

Lama assisting Kyabje Zong Rinpoche, who he was extremely devoted to. Lama never gave up his commitments. What kind of example are we setting for future generations of FPMT if we gave up what Lama gave to us? What does that say about our devotion to Lama?

Even if Lama Zopa truly gave up his Dorje Shugden practices to be ‘absolved’, then he would have to give up all the practices that Lama Yeshe gave him also or at least don’t pass it to others. Then we have to believe the founder of our FPMT Lama Yeshe WAS WRONG.

In order to be truly clean? Just giving up Dorje Shugden wouldn’t be enough as his root lama, Lama Yeshe would have to be thought of as WRONG IN LAMA ZOPA’S DAILY MEDITATIONS. I also don’t think so.

So I again request everyone to think of the implications. Otherwise Lama Zopa had no formal long term training in Sera, has never studied to be a Geshe and is not a known as a scholar. He is not a Geshe of any rank. But contrary to not being a scholar-Geshe, he has excelled as a great master anyways. How kind of Dorje Shugden to know that Lama Zopa would bring many benefit to others and therefore recognize him as a true reincarnation.

When Dorje Shugden recognized him as a great incarnation, everyone accepted and believed. It is believed and accepted until today WITHOUT QUESTION. So if Dorje Shugden is an evil spirit, what about Lama Zopa? Do we want to go that direction I ask again ? If Dorje Shugden is evil, then why believe Lama Zopa is an incarnation? Since Dorje Shugden pronounced it first.

I am grateful to Dorje Shugden for assisting Lama throughout his holy life. I am grateful to H.H. the Dalai Lama to spread Dharma even further now where the seeds have been sown way back then by the greats like Lama and his contemporaries for it to grow this big now..

This website speaks the same message as Lama Yeshe did. That is guru devotion, tolerance, acceptance and using one’s wisdom mind. I thank all those who participate in it and host it.

Our great current Lama Zopa Rinpoche HIMSELF WAS RECOGNIZED AS A REINCARNATION OF LAWUDO LAMA BY DORJE SHUGDEN HIMSELF.

The famous oracle of Dungkar, taking trance of Dorje Shugden. There was only one oracle at Dungkar, and this oracle took trance of six deities, three of whom are Dorje Shugden or associated with Dorje Shugden.

There was a very famous oracle of Dorje Shugden in Dromo Geshe’s Rinpoche’s Dungkar Monastery. This Monastery was visited by H.H. the Dalai Lama. When Dalai Lama visited, he was so impressed with Dorje Shugden’s prophecies via the Oracle Monk, that there and then H.H. the Dalai Lama composed the prayer and praise to Dorje Shugden. Still in use today. I am sure it is the same prayer as on the Home page of this extraordinary website.

There were many incidences of Lama Zopa wanting to become a monk or join his uncle to go to Tibet when he was very young. His mother relenting finally sent the young Lama Zopa with his uncle to Tibet where they went to Dungkar Monastery.

It was at this Monastery, the monks asked Dorje Shugden in full trance whether this young boy from Nepal was indeed a Tulku Incarnation as the young boy himself insisted that he was. DORJE SHUGDEN CONFIRMED IT. Yes Dorje Shugden took full possession/trance of Dungkar’s oracle and conferred the Rinpoche title on Lama Zopa and till this day it still holds.

So the current holder of the whole FPMT organization, our own Lama Zopa Rinpoche, was recognized, installed and enthroned by Dorje Shugden himself as a reincarnation or a Tulku. It is on that basis that Lama Zopa received special training from Lama Yeshe.

Many didn’t know that Lama Zopa was recognized by Dorje Shugden himself. He is and many of the younger FPMT students can verify that with the book written by the nun Jamyang Wangmo. Excellent book.

I would recommend highly getting this book which tells you everything:

THE LAWUDO LAMA

Written by Jamyang Wangmo (Vajra Publications)

You can get it at any major bookstore. The incredible thing is that His Holiness the Dalai Lama has given a foreword to the book!

Why would His Holiness endorse this book knowing that it was Dorje Shugden who confirmed Lama Zopa’s incarnation status. Isn’t the Dalai Lama inadvertently or indirectly endorsing the recognition made by Dorje Shugden by giving a foreword to this book which is the biography of Lama Zopa Rinpoche?

See Page 172-173 of this book. Also see page 376 (footnote 250, 256) where it mentions clearly that ‘Gyachen’ (short for Gyachen Dorje Shugden) took possession of the oracle that day and pronounced Lama Zopa to be a true incarnation. This Dungkar Monastery oracle was famous throughout Tibet to take trance of Gyachen Dorje Shugden, Tashi Ober, Kache Marpo and Namkar Barzin. Kache Marpo and Namkar Barzin both being Dorje Shugden’s main entourage.

Page 172 and 173

footnote 250, as referenced in Pages 172 and 173

footnote 256

In fact many of the great masters mentioned in this book took Dorje Shugden as their principle protector. Masters such as Serkong Dorje Chang, Geshe Rabten, Zong Rinpoche, Trijang Rinpoche, Trehor Kyorpon Rinpoche, etc. etc. It seems many of the Lamas connected to Lama Yeshe and Lama Zopa are great practitioners of Dorje Shugden.

We of FPMT, especially the people who joined after Lama Yeshe’s passing should think of the future from a wide scope. Our founding father was a sound Dorje Shugden practitioner, and his legacy was passed to Lama Zopa who was invested as a Tulku by Dorje Shugden.

Our lineage lamas all practiced Dorje Shugden as their principle protector. We must not criticize this protector in any way. If he was so bad, or truly a spirit, do you think all the dharma protectors of Tibet cannot out beat him?

Do you think the Dalai Lama cannot do some wrathful pujas and just subdue him as was done to Nechung (In Exile From The Land Of Snows. Wisdom Publications by John F. Avedon. Chapter: Wheel of Protection, pp. 238-270). Could it be that and evil spirit can harm the Dalai Lama’s life, merits and activities? If he can be harmed, then what is the point we take refuge?

We must think deeper, harder and refrain from actions of body, speech and mind to get immediate benefit. We must think of our organization, the dharma, and our personal growth on a long term basis. Into our future lives.

I hope all that read this would understand better. That is my hope to write. As I have not said anything for over twenty years.

Yeshe Sangye

FPMT Lineage Lamas

If FPMT is to be a fortress of Dharma, it has to depend on the solid foundations by which it is built, and there is no stronger foundation than to follow the Guru’s instructions, as stated in Je Tsongkapa’s text The Foundation of All Good Qualities. The majority of Lama Zopa’s teachers are well-known stalwarts of Dorje Shugden. It is no secret that Lama practiced Dorje Shugden himself too. In fact, Lama Zopa himself says,

Of course, Lama and I practiced Dorje Shugden for many years. That was always the main thing that Lama did whenever there were problems to overcome. At the beginning of every Kopan course, Lama always did Shugden puja to eliminate hindrances.
Source: http://www.lamayeshe.com/?sect=article&id=1026

It is therefore baffling that Lama Zopa and any of the senior students of FPMT, most of whom have Lama Yeshe as their root guru, would denounce Dorje Shugden today. By contradicting their lineage masters, a number of questions arise:

If most of FPMT’s lineage masters are correct about Dorje Shugden and take the Protector as an integral practice, how can the FPMT simply dismiss it on the whim of the Dalai Lama?
If Lama Zopa so blatantly disregards the majority of his teachers, how can the FPMT hope to inculcate guru devotion in their students? And if there is no culture of strong devotion to the gurus, how can the FPMT teach higher trainings that requite absolute adherence to the guru’s instructions?
If the FPMT agrees with the Dalai Lama and CTA as they seem to, and accordingly treat Dorje Shugden practitioners as criminals of society and enemies of the Tibetan people, then why list “criminals” on their official website as lineage masters?
Following on from that, why continue to pass on the lineage teachings to present and future FPMT students if indeed these teachings came from lamas who seriously erred by practicing demon worship, as the FPMT claim Dorje Shugden to be?

Let’s take a closer look at the list of gurus that Lama Zopa names as his teachers:

1. H.H. Pabongka Rinpoche Dechen Nyingpo

Kyabje Pabongka Rinpoche’s faith and reliance on Dorje Shugden was undisputed. This enlightened master, who authored what has been recognized as an important Lamrim text (Liberation in the Palm of Your Hand) by the Dalai Lama himself, taught the great importance of propitiating Dorje Shugden as the Dharma Protector of the Gelug lineage.

2. H.H. Trijang Rinpoche

In modern Gelugpa history, there is hardly any significant figure of the Ganden tradition who has not been a disciple of Kyabje Trijang Rinpoche. Trijang Rinpoche’s role in preserving the entirety of the Oral Ganden lineage and then passing it on intact cannot be disputed, and Dorje Shugden’s practice is an integral part of that tradition.

3. H.H. Ling Rinpoche

Kyabje Ling Rinpoche was the heart disciple of Kyabje Pabongka Rinpoche, and Ling Rinpoche received all his Dharma knowledge and practices from Pabongka Rinpoche. Ling Rinpoche, in turn, passed his knowledge and practices down to the 14th Dalai Lama. It is a known fact that Ling Rinpoche prescribed Dorje Shugden’s practice to many within the Tibetan community, and also composed prayers to Dorje Shugden.

4. H.H. Zong Rinpoche

A heart son of H.H. Trijang Rinpoche, Kyabje Zong Rinpoche 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 trusted Dorje Shugden wholeheartedly and advised his students to practice strongly and devotedly.

5. Lama Yeshe

The founder of FPMT and a great practitioner of Dorje Shugden till the end, Lama Yeshe is well known to have commenced all-important Dharma projects with Dorje Shugden prayers. He remained devoted to his teachers and did not give up his practice of Dorje Shugden despite the ban on its practice.

6. Serkong Tsenshab Rinpoche

Serkong Tsenshab Rinpoche was a Dorje Shugden practitioner and his devotion borne out of his practice is legendary. Rinpoche absorbed the obstacles to the Dalai Lama’s welfare and works, and took them upon himself through the practice of tonglen. It is therefore incredible that anyone should accuse Dorje Shugden lamas of wishing to harm the Dalai Lama.

7. H.H. Serkong Dorje Chang

Serkong Dorje Chang was well known for writing extensive commentaries on the tantric deity Chakrasamvara as well as an extensive confession and propitiation prayer (kangso) to the protector Dorje Shugden. In this kangso, Serkong Dorje Chang identifies Dorje Shugden as the principal protector of Lama Tsongkapa as well as the special protector of Ganden’s Ear-Whispered Lineage, the heart of the Gelug tradition.

8. H.H. Sakya Trizin

History shows that Dorje Shugden was first propitiated by the Sakyas. Dorje Shugden was inducted into the pantheon of Sakya protectors by the 30th Sakya Trizin Sonam Rinchen (1705-1741). Later, Sonam Rinchen named Dorje Shugden together with two other Protectors – Setrab and Tsiu Marpo – as the “Three Kings” (Gyalpo Sum).

Other Sakya high lamas who propitiated Dorje Shugden include the 31st Sakya Trizin Kunkhyen Ngawang Kunga Lodroe, the 33rd Sakya Trizin Padma Dudul Wangchug, the 35th Sakya Trizin Tashi Rinchen, the 37th Sakya Trizin Kunga Nyingpo, the 39th Sakya Trizin Dragshul Thinley Rinchen and the 41st Sakya Trizin, who later recanted his practice under political coercion.

9. Geshe Rabten Rinpoche

Geshe Rabten was the philosophical assistant of the 14th Dalai Lama and the first Tibetan Buddhist master to introduce the complete Vinaya-tradition and the study of the five major topics of Buddhism to the West.

Geshe Rabten’s faith in the Protector is clear by his statement, “This manifestation of the Buddha has no equal. If you are really determined to tame your mind, he will even give you his heart”.

10. Geshe Sopa Rinpoche

The Dalai Lama praised Geshe Lhundrub Sopa Rinpoche as an eminent “Buddhist mentor and a guide to hundreds of Western students and a pure lineage holder of the monastic tradition”.

However, this erudite teacher disagreed with the Dalai Lama’s view of Dorje Shugden, saying that “The idea of these ritual texts of Shukden is to spread and strengthen the pure teachings and destroy wrong views and practices, so their language and imagery tends to seem rather sectarian and aggressive”.

11. Gomo Tulku

Lama Zopa himself stated that Gomo Tulku worked to spread the Dorje Shugden lineage:

“My root guru, His Holiness Trijang Rinpoche; Pabongka Dechen Nyingpo, His Holiness the Dalai Lama’s guru’s root guru; His Holiness Zong Rinpoche, from whom many of the older students received the initiation of Shugden; and the previous incarnation of Gomo Rinpoche, who has a strong connection with Istituto Lama Tzong Khapa, here in Italy, all promoted the practice of Shugden. They were all aspects of the Dharmakaya”.

12. Kirti Tsenshab Rinpoche

Kirti Tsenshab Rinpoche was born in the province of Amdo and at age six was recognized as the reincarnation of the former Abbot of Kirti Gompa. Rinpoche received teachings from many high Lamas of the Tibetan Buddhist tradition including the practice of Dorje Shugden, which he kept all his life.

13. Zemey Rinpoche

So highly realised was Zemey Rinpoche that Kyabje Trijang Dorje Chang regarded Zemey Rinpoche, one of his heart disciples, as being equal to him in knowledge and attainments. Zemey Rinpoche held all the same lineages, transmissions and practices as Trijang Rinpoche including the practice of Dorje Shugden.

14. Ribur Rinpoche

Ribur Rinpoche’s devotion to his guru, Kyabje Pabongka Rinpoche was legendary. He faithfully held on to all the teachings he received from Pabongka Rinpoche, including the Dorje Shugden practice.

As Ribur Rinpoche said, “I have had some success as a scholar, and as a lama I am somebody, but these things are not important. The only thing that matters to me is that I was a disciple of Pabongka Rinpoche”.

15. Choden Rinpoche

Choden Rinpoche, one of the highest lamas in Tibetan Buddhism, was recognized and ordained by Pabongka Rinpoche. Choden Rinpoche was a fiercely steadfast practitioner of Dharma, saying: “I don’t remember too clearly my first meeting with Pabongka Rinpoche, but I do remember that Rinpoche was very happy with me. I really admired everything that Rinpoche did: the way he walked, the way he dressed, everything. I felt, “If only I could be like him”.

16. Khensur Denma Locho Rinpoche

Khensur Denma Locho Rinpoche of Drepung Loseling Monastery was a direct student of H.H. Ling Dorje Chang. He was an expert on Manjushri’s fierce form, Yamantaka, amongst many other teachings and practices, and was appointed the Abbot of the Dalai Lama’s Namgyal Monastery from 1986 to 1991.

Denma Locho Rinpoche was a scholar of the highest calibre and a very prolific gentle teacher who did not discriminate against Dorje Shugden practitioners although it cost him his reputation.

17. Khyongla Rato Rinpoche

Khyongla Rato Rinpoche is a reincarnate lama and scholar of the Gelugpa order of Tibetan Buddhism. Rinpoche was born in the Dagyab region of Kham, in southeastern Tibet and eventually settled in the United States where he founded The Tibet Center, the oldest Tibetan Buddhist Center in New York City.

It is truly shocking to see FPMT policies that openly dishonor the practice of its lineage masters. Our root Guru, Lama Yeshe, was a Dorje Shugden practitioner. Kopan manifested with the help of Dorje Shugden. Sadly however, it appears that to be politically correct and on the Dalai Lama’s side far outweighs loyalty to the lineage masters and the pure tradition the masters used their lives to manifest.

Further Developments

After Yeshe Sangye’s stunning article on the fact Lama Zopa was recognized by Dorje Shugden as a Rinpoche, the news spread like wildfire. Lama Zopa tried to issue a clarification but it only served to confirm by Lama Zopa himself that he was indeed recognized by Dorje Shugden.

Lama Zopa’s “clarification” is included below. Notice that he ends it by saying, “So the Lopon for his own benefit asked the oracle of the monastery if this was true.” We ask – who is the oracle of the monastery? The famous Dorje Shugden Oracle of Dungkar Monastery, of course! See here: http://www.dorjeshugden.com/?p=307

Lama Zopa’s 2008 “clarification”
about being recognized by Dorje Shugden:

HOW I WAS RECOGNIZED
(Source: http://www.lamayeshe.com/index.php?sect=article&id=292)

To my very dear friends and students, I heard there is some misunderstanding about how I was recognized, so I just want to give you the details here.

The main disciple of the Lawudo Lama Kunsang Yeshe (who it is said is my previous life) was Ngawang Chopel. He did many retreats during his life and he also followed the Buddha’s example of offering his own body (charity) to the insects and animals for seven days; this was quite amazing as he completely offered and they ate parts of it and he had to be taken to the hospital. Later Ngawang Chopel also built a monastery at Maritika near a cave of Guru Rinpoche (considered one of the most holy places of Guru Rinpoche – where it is said He achieved immortality). Ngawang Chopel was with the Lawudo Lama at the time of his death. The Lawudo Lama explained the signs happening in the death process to him as he was dying.

Since I was born in a very poor family, there was doubt by some if I was the incarnation, mainly on the part of the son of Lama Kunsang Yeshe. When Ngawang Chopel heard this he went immediately to Tibet to consult high lamas and all six lamas he consulted confirmed without doubt that I was the incarnation of the Lawudo Lama Kunsang Yeshe. Two of the six high Lamas were His Holiness Tulshig Rinpoche (one of the teachers of His Holiness the Dalai Lama) and his root guru, the great Lama Rongpu Sangye. So at an early age, long before going to Tibet and the monastery at Pagri (small branch of Domo Geshe’s main monastery), I was recognized. Before I left for Tibet the son of Lama Kunsang Yeshe accepted me as the incarnation and promised to return to me the cave and texts, etc. belonging to his father after I returned from Tibet.

I was brought into Tibet by two uncles; both were my alphabet teachers. Why did I have two alphabet teachers? The first one was from Thami, near Lawudo; he took care of me. When I was very small (maybe four years old) I was always escaping and running home, so my mother sent me far away to the monastery in Rolwaling, a very isolated place high in the mountains near Tibet. There I was in the care of another uncle, Ngawang Gendun, who also taught me the alphabet (Tibetan). I stayed with him in Rolwaling for seven years, memorizing and reading texts and doing pujas called “shi-trol.”

These two uncles took me to Tibet. In Tibet I stayed with another uncle. He was in the Indian army; then he met a Tibetan lady from Tsang and they married and lived in Pagri, Tibet. Pagri was a very busy place for traders from Bhutan, Kalimpong, Lhasa, etc. The three uncles with some other Sherpas left me in the care of my aunt while they went on pilgrimage to Lhasa. They didn’t take me as they thought the journey would be too difficult and I could die, as I was still very young. After living some time in Pagri (hanging around), outside my house I met a very tall monk (externally appearing not to know me) and immediately he asked me if I would be his disciple (there must have been very strong karma with him). I answered him immediately “yes.”

Next day in the morning my aunt made a very nice thermos of tea and bread in a bamboo container inside a basket and took me to the small branch monastery of Domo Geshe Rinpoche’s main monastery about fifteen to twenty minutes’ walk away, where I met the tall monk again – he was the Lopon of this small monastery. The Lopon heard stories of me from people in the village, that I was a tulku from Lawudo near Thami. So the Lopon for his own benefit asked the oracle of the monastery if this was true.

With much love and prayer,
Lama Zopa Rinpoche

If you look carefully, the explanation from Lama Zopa Rinpoche does not deny the fact that he was also recognized by Dorje Shugden.

There are other descriptions such as about hospitals, insects, tall uncles, small monastery, etc. etc. etc. that attempt to distract the reader but Lama Zopa himself writes on the last line that the lopon of this monastery asked the oracle to confirm if he is a tulku or not. But he doesn’t explain what the oracle said and which deity entered the oracle. Of course the possessing being was Dorje Shugden, as stated in the book Lawudo Lama by Jamyang Wangmo. The book was written by one of FPMT’s own nuns and even more surprising, a foreword was provided by His Holiness the Dalai Lama. The private office of His Holiness definitely did not read this book carefully before issuing this foreword. Maybe they had no time to scan and read page by page so it most likely slipped past them. One thing is for sure – Lama Zopa Rinpoche, who is a special being, was recognized by the protector of his root guru, Dorje Shugden, another special being.

If Lama Zopa Rinpoche was not recognized by Dorje Shugden, then just say so. Just say that he was not recognized by Dorje Shugden. Simple and straight. But the fact is, he was.

Someone called Ronald Johnson further tried to deny all of this but his attempt was futile, and he was easily and immediately refuted:

You totally miss the point. Also, it would appear that English is not your first language so you would not be aware of the difference between recognized and confirmed. The implications of Yeshe Sangye’s first missive were that Rinpoche was FIRST identified by DS; Rinpoche’s letter clearly indicates that this is not so.

Look, anybody can ask DS anything…I could ask him if Tenzin Gyatso was indeed the Dalai Lama and he would confirm it. So what?

Also, to take a couple of sentences out of Jamyang Wangmo’s 500-page book and make a federal case out of it is simply obfuscation. Anyway, this happened in the mid-50s. The world was a very different place back then…especially Tibet. “

In response, a user on the Dorje Shugden forum known as Mountains says:

Dear Ronald,

My English being 1st or 2nd language has no point in this issue. I understand you are angry. I beg your forgiveness and wish you no ill. I am not attacking Lama Zopa nor FPMT, but the whole shugden issue has divided all of us. Imagine our Tibetan Buddhist world and how it would be if the whole Dorje Shugden issue was never brought up? Who did it harm? The majority of the Gelugpa High lamas and Geshes practiced/practice Dorje Shugden including Lama Yeshe and Lama Zopa. Do you see any difference in Lama Zopa before when he was practicing and now when he says he is not?? He is exactly the same. Which leads you to believe with your own eyes, there is nothing wrong with Dorje Shugden. Lama Yeshe and Lama Zopa are both sublime beings who practiced a sublime Dharma protector.

(1) Do you deny that Lama Yeshe practiced Dorje Shugden his whole life until his death? Was lama Yeshe wrong in this? Was Lama Yeshe’s refuge commitments degenerated due to this? If not, why is it so bad, that lama zopa was confirmed by Dorje Shugden?? The point is not if he was confirmed or recognized, the point is that DORJE SHUGDEN’S PRACTICE, ORACLES, TRADITION, LINEAGE WAS WIDESPREAD/PREDOMINATE AND VALID IN THE TIBET OF THE 50′S. And you are right, Tibet WAS VERY DIFFERENT BACK THEN. The gelugpas were one and coexisted with the other sects beautifully.

(2) Do you want to hinge on one word of Yeshe Sangye’s letter that is identified? Whether Rinpoche indicates it is or not is not the point, the point is DORJE SHUGDEN was used to confirm his reincarnation status.

In the other Lama Zopa’s book “The Door to Satisfaction” by Wisdom Publications page X of Editor’s Preface, again Lama Zopa mentions clearly in the 3rd paragraph that the Dharma Protector of Domo Geshe’s Monastery CONFIRMED THAT RINPOCHE WAS A REINCARNATE LAMA AND OFFERED ADVICE CONCERNING HIS CARE. That we can conclude since Rinpoche mentions no other names of who else recognized him, whoever else did not hold much weight in the eyes of the ppl to caretake and train Rinpoche at that time. So they had to consult something to CONFIRM AND MAKE SURE Lama Zopa is who the others say he is. Who did they trust to confirm, Dorje Shugden.

If the great emanation of Tsongkapa, Domo Geshe Rinpoche would have a oracle recieving Dorje Shugden’s presence in his temple, definitely Dorje Shugden is a beneficial and beneficient being. Unless Domo Geshe Rinpoche was also unattained? I dont think so. Domo Geshe’s famous oracle in which HH the 14th Dalai Lama himself consulted in the 50′s at Dungkar Choede, can take full possession of 6 different dharma protectors!

They are:

Dorje Shugden

Namka Barzin (Dorje Shugden’s entourage)

Kache Marpo (Dorje Shugden’s entourage)

Tashi Obar

Genyen Jingkarwa

Pawo Trobar

Three of them are Dorje Shugden and his acolytes. Surely Domo Geshe Rinpoche whose people and temple nurtured and took care of Lama Zopa in the early years are not all evil, wrong and degenerate for propitiating Dorje Shugden? Domo Geshe is famed for his devotion to Kyabje Trijang Rinpoche (root guru of Lama Yeshe and HH Dalai Lama), His great meditative concentration on the Vajra Yogini Tantras and his powerful propitiation of Dorje Shugden. Is Domo Geshe wrong to have a famous Dorje Shugden oracle in his monastery that ppl came from all parts of Tibet to consult. On all states of affairs, governmental, secular, etc. Many high incarnations are found by the oracular pronouncements of Dorje Shugden’s oracles past and present, so why not Lama Zopa Rinpoche. Even the current Trijang and Zong Rinpoche incarnations were found and confirmed by the Dorje Shugden oracle or Choyang Dulzin Kuten of Gaden. Then only it was presented to the Dalai Lama for formal recognition. What Dorje Shugden found and recognized was further confirmed by HH. Is that so bad that Lama Zopa was also confirmed by the great protector of Lama Yeshe, Trijang Rinpoche, Zong Rinpoche, Pabongkha Rinpoche, Regent Daktra Rinpoche, Domo Geshe Rinpoche that he is authentic? Of course not.

The incarnations of HH the Dalai Lamas are all confirmed by Nechung Oracle, but recognized and enthroned by the regents of Tibet. So are the confirmations by Nechung Oracle for the Dalai Lama not important? You dont say that Nechung recognized the Dalai Lama, but he plays an important part to confirm that LEADS TO EVENTUAL RECOGNITION. Just the same in the case of Lama Zopa, where Dorje Shugden confirmed he is a real tulku and even gave advice on the care. And in the Tibet of the 50′s Dorje Shugden’s oracular pronouncements carry great weight as his famous oracle in Lhasa called PANGLUNG KUTEN OR ORACLE where many high lamas, nobilities,and government officials consulted for private and governmental affairs. HH kyabje Trijang Rinpoche very much relied on the accuracy of this oracle of Dorje Shugden/Kache Marpo. You can read in his personal autobiography of HH Kyabje Trijang Rinpoche.

(3) If Dorje Shugden was an evil spirit, he would of said that Lama Zopa is not a tulku, dont take care of him. Why would he say that? Because he can forsee Lama Zopa would benefit many and he would try to stop it not being happy about that. Devadatta did whatever he can to stop Buddha, but could not of course. Similarily, Dorje Shugden was so bad, he would try to stop Lama Zopa’s works to flower in the future.

(4) I see that Sangye has taken a couple of sentences out of Jamyang Wangmo’s book, to support the fact that even great lamas alive today are direct, or indirect products of the Dorje Shugden lineage of lamas, oracles and practices. It is not making a federal case. And If it was attempted to be turned into a federal case in any country outside of the Tibetan Exile footholds, it would never be a federal case. Religious freedom is tolerated anywhere in the democratic world. What is happening in the Tibetan settlements can only happen because of the pressures of ostracization. Muslims, satanists,Hindus, Sikhs, atheists, voodoo-followers, Protestants, Baptists, Mormons, Amish, Orthodox, Jews are ALL ALLOWED TO ATTEND ANY BUDDHIST SERMON IN ANY FPMT CENTRE IN THE WORLD. CAN ATTEND ANY TEACHINGS/GATHERINGS/INITIATIONS BY HH DALAI LAMA IN THE WORLD. ONLY DORJE SHUGDEN PRACTITIONERS ARE NOT ALLOWED TO. Doesnt that sound funny. Surely Dorje Shugden practitioners are ‘better’ than satanists?? Christians, Muslims would find the image of the Buddha blasphemous, yet their devotees are never barred from HH Dalai Lama’s talks, why is that? Because it cannot never be gotten away with?

(5) My point is simple. FPMT as well as many other centres, lamas, organizations in the world has practiced Dorje Shugden peacefully and without incidence for a long time. In some cases, centuries. What is the big furor now. Suddenly HH Dalai Lama is right and all other lamas are wrong?? Cannot be. If so, then HH the Dalai Lama can be wrong also. In the unfortunate time in the future, when HH passes away, what will stop ppl from saying his ban on Dorje Shugden was wrong?? In fact what is to stop people from saying it now. Since our gurus can be wrong, the whole basis of Guru devotional practices is severely disrupted. This is not a Gelugpa issue, but a issue of freedom to practice whatever lineage we wish free of any lamas condemnations. If one lama can condemn, then all can be condemned. Then who is right and who is wrong?? I dont want to go that direction.

(6) Dont hinge the whole thing on words such as recognition and confirmation. Lama Yeshe and his root gurus/lineage practiced Dorje Shugden. Lama Yeshe consulted Dorje Shugden on many issues throughout his whole life. That is what makes FPMT so great now. Lama himself mentions in his books that it is the protector’s divine help in all his works that made it grow. FPMT’s main sadhanas are composed by lamas that held Dorje Shugden as their principal protectors. So if you wish to throw out Dorje Shugden, you better abandon the practices of for example Cittamanitara, Vajra Yogini and Yamantaka composed by Kyabje Pabongkha Rinpoche. Since he practiced Dorje Shugden and that is a mistake, then the sadhanas he composed that Gelugpas do everyday could be a mistake also. After all he seems to be able to make mistakes. We have to be very careful. That is not the case definitely.

THE POINT IS THIS: FPMT’S ROOTS ARE DEEP-SEEDED IN CONNECTIONS TO DORJE SHUGDEN. YOU MAY DENY CURRENT CONNECTIONS BUT YOU CANNOT DENY PAST CONNECTIONS. PAST CREATES THE FUTURE. SO IF YOU DYE A SCARF RED, IT CANNOT COME OUT BLUE. YOU CANNOT DENY THE SAMAYA CONNECTIONS TO DORJE SHUGDEN THAT ARE DEEPLY INTERRELATED TO ALL OF FPMT’S LINEAGE LAMAS OF THE PAST THAT CREATES/RESULTED IN ITS GREATNESS NOW. IF DORJE SHUGDEN PRACTICE AND PRACTITIONERS WERE ARE EVIL, THEN THE FRUIT MUST BE EVIL, IN THIS CASE FPMT MUST BE EVIL AND IT IS DEFINITELY NOT THE CASE.

Again Ronald, I write this to you in earnest to help you and many people see that Dorje Shugden has never harmed and will never harm. If he does harm, just have the great lamas do a fire puja or binding puja and be done with it. Do you mean all the dharma protectors of Tibet cannot overcome one ‘evil’ spirit Dorje Shugden?? It is not as simple as that. There is a bigger picture as predicted by Kyabje Trijang Rinpoche. Dorje Shugden will go global. China will adopt the practice and on a governmental level promote the practice of Dorje Shugden first in China then from China into the world. The practice will go global and strong in the future generations. HH the Dalai Lama knows that. He cannot openly push it. So in his own way he is pushing it. China is already using Dorje Shugden as one of the bargaining ‘chips’ in the 6th negotiations with the exile govt of Tibet as stated by kalon Tripa Samdhong Rinpoche. China is taking great interest and HH is pushing it in that directions. That is a level much more powerful than our likes and dislikes within the Tibetan Buddhist Community. China will adopt Dorje Shugden’s practice and will make it grow as HH is pushing it into that direction. As predicted in the early 70′s by HH Kyabje Trijang Dorje Chang.”

Addendum

Zasep Tulku Rinpoche’s autobiography, A Tulku’s Journey from Tibet to Canada, published in 2016, provides historical evidence and irrefutable proof that the Central Tibetan Administration is falsifying the facts when it comes to the practice of the Dharma Protector Dorje Shugden.

The autobiography of Zasep Tulku Rinpoche, a high lama of the Gelug lineage, provides accurate historical accounts of the Dorje Shugden practice. Click to enlarge.

The back cover of the book, click to enlarge.

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Historical accounts show that prior to the politicization of the Dorje Shugden practice by the Central Tibetan Administration, this popular deity was relied upon by Dharma practitioners to help in their spiritual practice. Contrary to detractors’ claims about Dorje Shugden being ‘anti-Dharma’, this Dharma Protector practice was traditionally deemed to be suitable to be practiced alongside the Highest Yoga Tantras.

Click to enlarge

Zasep Rinpoche and his family were able to escape to safety prior to the events of 1959 through the clairvoyance and prophetic advice of Dorje Shugden through one of his oracles, Lama Gelong Chojor Gyamtso.

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Oracles of the Dharma Protector Dorje Shugden were known for the accuracy of their prophecies due to Dorje Shugden being a fully enlightened deity with perfect clairvoyance. As stated clearly by Zasep Rinpoche in his autobiography ‘A Tulku’s Journey from Tibet to Canada’, Dorje Shugden warned the Tibetans of the impending loss of their homeland but his advice was mostly ignored by the Tibetan government.

The Tibetan government chose to consult the worldly state protector Nechung, and Nechung advised that the Dalai Lama should remain in Tibet where he would be safe. This was mistaken advice, as historical events would later show. Fortunately for Tibetan Buddhists all around the world, Kyabje Trijang Dorje Chang had great faith in Dorje Shugden and consulted the protector for advice on the Dalai Lama’s safety. Dorje Shugden via the Panglung Oracle urgently adviced the Dalai Lama to leave for India immediately and gave the exact escape route. In saving the Dalai Lama from certain harm, Dorje Shugden prevented the destruction of Tibetan Buddhism and preserved the future of the Tibetan culture and people.

Zasep Rinpoche’s account of events concur with monastic records that it was indeed Dorje Shugden who saved the Dalai Lama instead of Nechung, contrary to the claims of the Tibetan leadership.

Click to enlarge

Dorje Shugden’s practice was first established within the Sakya school of Tibetan Buddhism. The Sakya Throneholders regarded this Dharma Protector as an enlightened being and Dorje Shugden, together with Dorje Setrab and Tsiu Marpo formed the triune of Sakya Protectors known as Gyalpo Sum. Today, Sakya practitioners claim that Dorje Shugden was never widely practiced by their lineage but history proves otherwise. The undeniable fact is that before the CTA’s religious ban, Dorje Shugden was practiced first by the Sakyas and was later transmitted to the Gelug school where it was practiced by the majority of the Gelugpas.

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Contrary to the CTA’s claims that Dorje Shugden’s practice is sectarian, Zasep Rinpoche’s autobiography shows how practitioners of all four schools of Tibetan Buddhism lived and practiced together in harmony, especially during the early years of exile in India. It was only when the CTA launched a virulent smear campaign against Dorje Shugden that the general public began to label Dorje Shugden a sectarian practice. In truth, Dorje Shugden’s practice is no more sectarian than the practices of other Dharma Protectors such as Mahakala Bernagchen, Achi Chokyi Drolma or Dorje Legpa, who protect the Karma Kagyu, Drikung Kagyu and Nyingma schools respectively.

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By the 1980s, the Tibetan government had failed to fulfil multiple promises to return the Tibetan people to their homeland. A scapegoat was needed and they made one out of an ancient Buddhist practice, pinning the loss of Tibet and the failure of the Tibetan cause on Dorje Shugden. In his autobiography, Zasep Rinpoche is of the same opinion, stating that “…the [Dorje Shugden] controversy was orchestrated by the Tibetan Central Administration…”

The Tibetan leadership effectively sanctioned witch-hunts on Dorje Shugden practitioners and persecuted them using government instruments, declaring that simply by being a Shugden worshipper, one was effectively an enemy of the Tibetan nation.

As a result of the hatred against Dorje Shugden practitioners instigated by the Tibetan leadership, virtually all Shugden Buddhists had to fear for their lives, or at least for their safety.

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Dorje Shugden’s beneficial practice has continued to thrive due to the courage and commitment of high lamas such as Zasep Tulku Rinpoche.

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For centuries, Dorje Shugden has been practiced alongside the highest practices of the Gelug and Sakya lineages. Zasep Tulku Rinpoche’s list of transmission is an indication that the highest scholars viewed the Protector as an enlightened being compatible with their yidam practices.

For further reading:

Where is Lama Yeshe? (http://www.dorjeshugden.com/all-articles/features/where-is-lama-yeshe/)

FPMT Lineage Masters are Dorje Shugden Believers (http://www.dorjeshugden.com/all-articles/features/fpmt-lineage-masters-are-believers-of-dorje-shugden/)

FPMT, Dalai Lama and Dorje Shugden (http://www.dorjeshugden.com/all-articles/features/fpmt-dalai-lama-and-dorje-shugden/)

A True Inspiration: Claudio Cipullo (http://www.dorjeshugden.com/all-articles/news/a-true-inspiration-claudio-cipullo/)

Fabrizio Pallotti (http://www.dorjeshugden.com/all-articles/news/fabrizio-pallotti/)

Politically Correct at the Expense of the Lineage (http://www.dorjeshugden.com/all-articles/the-controversy/politically-correct-at-the-expense-of-the-lineage/)

Lama Yeshe and Geshe Rabten (http://www.dorjeshugden.com/mail-out/lama-yeshe-and-geshe-rabten/)

The Broken Samayas of FPMT (http://www.dorjeshugden.com/all-articles/the-controversy/the-broken-samayas-of-fpmt/)

The Questionable Policies of the FPMT (http://www.dorjeshugden.com/all-articles/the-controversy/the-questionable-policies-of-the-fpmt/)

Lama Zopa admitted to being recognized by Dorje Shugden (http://www.dorjeshugden.com/others-old/lama-zopa-admitted-to-being-recognized-by-dorje-shugden/)

Recognized by Dorje Shugden, but Speaks against Dorje Shugden (http://www.dorjeshugden.com/all-articles/the-controversy/recognized-by-dorje-shugden-but-speaks-against-dorje-shugden/)

Kopan Monks Asking for Dorje Shugden Puja for Lama Zopa (http://www.dorjeshugden.com/all-articles/the-controversy/kopan-monks-asking-for-dorje-shugden-puja-for-lama-zopa/)

Dakini Healed Lama Zopa? (http://www.dorjeshugden.com/all-articles/the-controversy/dakini-healed-lama-zopa/)

A Tribute to Ven. Lama Yeshe Rinpoche (http://www.dorjeshugden.com/great-masters/a-tribute-to-ven-lama-yeshe-rinpoche/)

The Heart Of A Protector – Geshe Lobsang Phende

admin — Sat, 01 Aug 2015 17:08:10 +0000

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.

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

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.

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

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)…

How Come Only Samaya with the Dalai Lama is Important?

admin — Sat, 31 Jan 2015 09:17:41 +0000

The Buddha has declared that, even if one practices the profound skillful path of Vajrayana, if one doesn’t possess the virtue arising from vows, enlightenment will not be obtained.
~ Sakya Pandita Kunga Gyaltsen

There are many ironies and inconsistencies surrounding the Dorje Shugden ban imposed by the Dalai Lama. When we examine the reasons given for the ban, we see that they are hollow. It is also safe to state that a large percentage of people obey the ban without fully understanding it.

The Dalai Lama told the Tibetan people that the practice of Dorje Shugden harms the Tibetan cause, and the refusal to abide by the ban will shorten his life. Not only was this said by the Dalai Lama himself but the Tibetan Kashag (Cabinet of the Tibetan Government-in-Exile) went as far as mandating this wrong belief as law, stating in May 31, 1996 that:

However, some people have continued to propitiate Dolgyal, either because they failed to appreciate the threat it poses to the Tibetan people or because they have decided to disregard it… This has impaired the sacred relationship between the people of Tibet and their protector-deities. Today, this is one of the greatest dangers to the cause of Tibet and the life of His Holiness the Dalai Lama.
Source: https://www.dalailama.com/messages/dolgyal-shugden/statements-announcements/his-holiness-advice

The underlying belief is the guru’s life is degenerated by the student’s disobedience or refusal to abide by the guru’s instructions. It is in fact blackmail. Therefore, compliance with the ban was not due to any factual reasons but due instead to the Dalai Lama and Central Tibetan Administration (CTA) stressing what would happen if the people did not follow the Dalai Lama’s instructions. Telling the people that the practice is harmful to the Dalai Lama’s life not only resulted in many people abandoning the practice based on a misunderstanding of samaya but also created public sentiments against Shugden practitioners.

Is the Dalai Lama the Guru of all Tibetans?

When we examine it carefully, the Kashag’s statement on Dorje Shugden and the Dalai Lama’s ‘samaya argument’ has one assumption, i.e. that all Tibetans have spiritual samaya with the Dalai Lama. While the Dalai Lama was the political leader of Tibet, he is not necessarily the spiritual teacher of the Tibetans contrary to what many people in the world believe.

Samaya is the spiritual bond forged between a student and his spiritual guide. It is based on loyalty and commitment to certain vows between the guru and the disciple that both voluntarily enter into. Samaya is also the bond between a student and his spiritual community.

So, if the Dalai Lama was the Guru of all Tibetans, then there is samaya and there is a basis to discuss the breaking of samaya with the Dalai Lama. But simply being an unelected political leader of the Tibetan people does not bind them to him under any samaya at all. Otherwise there would be samaya between all Tibetan people and the Sikyong Lobsang Sangay, as well as all members of the CTA. But that is not the case.

In other words, the CTA misled the people when it claimed that not obeying the Dalai Lama’s Shugden ban would harm him and shorten his life. Not every Tibetan has received initiations, vows and commitments from the Dalai Lama and therefore have no samaya with him. So, in the absence of a formal guru-disciple relationship between the Dalai Lama and all Tibetan people, how can a non existent-samaya be broken and how can his life be threatened by broken samaya when there was none to begin with?

Is the Dalai Lama the Leader of all Religions?

Samaya is a question of spiritual commitment and the CTA falsely infers that everyone, including all Tibetans, are obliged to share in the Dalai Lama’s religious beliefs. It is implied, especially in the language that the Dorje Shugden ban has been couched in, that disagreeing with the Dalai Lama is breaking samaya. If this is true, then within the Tibetan exile community, all Tibetan Muslims, Christians, Atheists and those who do not strictly subscribe to Tibetan Buddhist practices would also have broken their samaya with the Dalai Lama.

Yet, those who are not even remotely close to the ‘authorized’ version of Buddhism the Dalai Lama approves of are deemed not to have broken samaya with the Dalai Lama. Those who practice Christianity, Islam, Hinduism, Shamanism, Wiccan, and Occultism remain in the CTA and Dalai Lama’s good books even though their religions have virtually nothing in common with Buddhism. In some cases, the religious tenets they hold sacred are the antithesis of what the Dalai Lama himself teaches. Yet they are welcomed with open arms.

Since Shugden Buddhists have been declared to be harming the Dalai Lama because they disagree with his beliefs, shouldn’t practitioners of all these other religions be similarly accused? The logical answer is NO because they have no samaya with the Dalai Lama. If that is the case, then why is it that Shugden practitioners are singled out and discriminated against? The same standard and measure should be applied to all people and if it is not, then there is discrimination.

Tibetans of other religious persuasions are welcomed by the Dalai Lama and CTA but not Shugden Buddhists

Is obedience to the Dalai Lama more important than Buddhism itself?

Dorje Shugden monks and lay practitioners are being denounced by the Tibetan leadership simply because of the practice of ONE deity even though this is not the only practice of Shugden Buddhists. It matters not that Shugden lamas, geshes and monks also practice Lamrim, Lojong, the Three Principal Aspects of the Path, and have studied and mastered Chandrakirti’s Madyhyama, Maitreya’s Ornament of Realizations, and the works of Vasubandhu and Dharmakirti.

It doesn’t matter if some of these lamas have attained Vajrayogini and Heruka and others have perfected the practice of Cakrasamvara and Guhyasamaja.

In addition, it doesn’t matter that so many of these Shugden monks have kept their Refuge Vows, Pratimoksa Vows, Bodhisattva Vows and Tantric Vows perfectly. In fact it is because these monks have kept all their vows perfectly and refused to compromise their spiritual integrity that they run into trouble with the CTA.

As a matter of fact, even a hedonistic non-believer who does not observe even the basic refuge vows – someone who lies and cheats, or is a drunkard and womanizer – is still accepted by the Dalai Lama and is not considered to have broken samaya. But all Dorje Shugden practitioners are said to have breached their spiritual bond with the Dalai Lama. How can this be correct when even at a cursory glance it is obvious that there is no consistent logic to the CTA’s claim?

Is the Dalai Lama more important than other Spiritual Teachers?

Because of one protector practice that the Dalai Lama himself practiced for a long time but now rejects, the entirety of Shugden Buddhists’ practice is dismissed and declared void. Simply because they refuse to break their samaya with their other gurus and toe the CTA’s line, they are declared unholy and cast aside for supposedly breaking a non-existent samaya with the Dalai Lama.

But the question begs to be asked, why is samaya with the Dalai Lama more important than samaya with one’s other teachers? If our guru endorses Dorje Shugden’s practice and we have not received teachings from the Dalai Lama, does the broken samaya argument apply? Similarly, if our root teacher is a staunch Dorje Shugden practitioner and we received teachings from the Dalai Lama at a later date, should we abandon all our commitments, vows, AND BREAK OUR SAMAYA WITH OUR ROOT TEACHER just to preserve samaya with the Dalai Lama?

In a similar vein, if we are to take this ‘samaya only with the Dalai Lama’ approach as authentic, then does samaya with the Dalai Lama ‘override’ the samaya between practitioners of the Kagyu, Nyingma, Sakya, Bon, and Jonang traditions with their respective teachers and lineage leaders? Would the Bonpos, Nyingmas, Kagyus, Sakyas Jonangs, and followers of all other traditions be prepared to revise their traditional lineage teachings, philosophies, pantheon of yidams, and change their protectors to be in line with the Dalai Lama’s preferences?

Take for example the two Karmapa situation that has split the Karma Kagyus. The Dalai Lama and CTA endorsed the 17th Karmapa Ogyen Trinley Dorje. Wouldn’t that mean that the other 17th Karmapa Trinley Thaye Dorje has broken his ‘samaya’ with the Dalai Lama simply by his existence? By extension, wouldn’t that mean that all Kagyu monks and lay practitioners following Karmapa Trinley Thaye Dorje have broken their samaya with the Dalai Lama and therefore should denounce him and instead follow Karmapa Ogyen Trinley Dorje, lest they cause harm to the Dalai Lama’s life? Why hasn’t the Tibetan leadership done anything about this, if the samaya argument is indeed valid?

Is the Dalai Lama knowingly causing harm to other teachers?

There are many texts and resources that warn of the terrible consequences of breaking one’s vows and commitments to the guru, and the following is just one typical example:

If the samaya deteriorates, then while you live your complexion will deteriorate, your mind will become unclear, you will be subject to many illnesses and your wishes will go unfulfilled. Innumerable spirits and demons will wound you like an animal. When you die, your senses will become clouded, your tongue will stick [to your palate], you will smell unpleasant, and you will die vomiting blood. You will be escorted [from this life] by innumerable malicious demons.
Source: https://earlytibet.files.wordpress.com/2007/06/vanschaik_2010.pdf

The truth is, samaya does exist and broken samaya does result in great harm to the practitioner, and as the Dalai Lama stated, to the guru as well. However, this consequence is only true if the Dalai Lama is the root guru to all Shugden practitioners, which is not the case. However it does raise an interesting point.

If the Dalai Lama is aware of the harmful effects of broken samaya, then why does His Holiness force so many practitioners to break their samaya with their Shugden lamas, since the Shugden lamas will be harmed in turn?

Some Pertinent Questions

The Dalai Lama has stated on numerous occasions that those who do not comply with his ban cannot have any association with him. This is a terrible blow to many Shugden practitioners who love and venerate the Dalai Lama. The CTA on their part have also stated in no uncertain terms that those who do not abide by the ban (and in so doing break their vows to their guru and commit root downfalls where it applies) are to be regarded as ‘criminals of society’ and ‘enemies of the state’.

Why would a fair and democratic government that is supposed to represent all Tibetans regardless of their specific religious inclinations force Shugden practitioners to choose between the life of the Dalai Lama and the lives of their own root gurus, not to mention having to personally face the results of their broken vows? Where is the justice and fairness in this?
Why is it that of all Tibetans of various religious leanings including those who don’t even believe in religion, only Shugden practitioners and monks are forced into this impossible choice?
And why would the Dalai Lama who, regardless of whether he is the spiritual leader of all Tibetans or not, is still an ordained monk who has sworn not to harm any sentient beings, wish to force Shugden people to commit downfalls in their practice which sends them to the lower realms?
Some people have argued that the Dalai Lama has merely given his opinion and it is up to individual practitioners to decide if they want to continue with the Shugden practice or not. If that is the case, then why does the CTA persist in forcing people to choose between one guru or another, forcing people to break their samaya which harms themselves and their root gurus, forcing monastic leaders to commit one of the five heinous crimes which is creating schism within the Sangha, and forcing so many Sangha members to participate in this schism?
And as if damage to the Sangha community is not enough, why does the CTA incite so much hatred amongst Tibetans and force an already small and disenfranchised community to be divided and weakened ever further?

Monks from Ganden Shartse and Sera Monastery were forced to be part of the heinous crime of creating schism or face expulsion

There is no basis to say that the Dalai Lama overrides the spiritual authority of all other lamas. Neither are there any spiritual provisions for the status and fame of the Dalai Lama to overshadow the practitioner’s vows to his root guru.

The Dorje Shugden ban was imposed and continues to be enforced based on false reasons of samaya. Given the pervasiveness of the Dorje Shugden practice, a very large percentage of practitioners do not have any spiritual bond with the Dalai Lama but instead have sworn oaths to their respective gurus. The ban forces these practitioners to stumble in their practice and create serious negative karmas.

There may be some Shugden practitioners who have received teachings and empowerments from the Dalai Lama and have a genuine spiritual bond with him. However, if these practitioners also have gurus who are Shugden practitioners, the ban drives them unnecessarily into breaking samaya with one guru or another.

It is a mystery why a senior lama such as the Dalai Lama and the CTA would wish this upon their own people. The falsity of the samaya-based reasons for the Shugden ban is exposed when we consider that those who do not even believe in Buddhism are absolved from having to obey the Dalai Lama while good Dharma practitioners are illogically punished and pushed into committing root downfalls. Such damage to the Tibetan people and the credibility of Tibetan Buddhism cannot be allowed to continue.

Why does a Grand Buddhist Master have a Page of Hatred?

admin — Tue, 17 Jul 2012 05:23:20 +0000

Dear CTA

Over the last 50 years, His Holiness the 14th Dalai Lama has almost singlehandedly made Buddhism grow throughout the world. He has been the face of Buddhism as well as the Tibetan struggle for Independence. He epitomizes harmony and world peace, and is recognized for this with the prestigious Nobel Peace Prize.

I would like to ask the CTA why such a Grand Buddhist Master has a page of hatred on his website against those who practice the Wisdom Buddha Dorje Shugden. And nobody in the CTA has presence of mind to see that this is detrimental to the worldwide reputation of His Holiness and Tibet. What would people think – that His Holiness the Dalai Lama who champions interfaith harmony, would ask Buddhist to turn on fellow Buddhist? Isn’t that hypocritical?? How can His Holiness the Dalai Lama who promotes love, compassion, justice, and forgiveness also promote hatred, division, and condemnation? Does the CTA see that this webpage which criticizes Dorje Shugden contradictory to the political and spiritual interests of the CTA and His Holiness?

Political because even though the Dalai Lama has retired as the political head of the then Tibetan-Government-in-Exile, His Holiness the Dalai Lama is the most publicly recognized representative of Tibetan autonomy if not independence. Even though Kalon Tripa Dr. Lobsang Sangay is now the elected head of the CTA, I am sorry to say, majority of people still think of His Holiness as the Head of Tibet. What would people think of His Holiness as someone who orders Tibetans to not share material and other resources with Dorje Shugden practitioners? To not serve them? To not grant travel papers to them? Isn’t that illogical?

On a spiritual level, His Holiness is a holy monk with vows and the supreme example of Guru Disciple relationship. What will people think of Buddhism and the Guru Disciple relationship if His Holiness can say his Gurus are wrong? New or nascent Buddhists will be confused by this situation and could be put off learning more about Buddhism. The image of Buddhism given by the anti-Dorje Shugden webpage on His Holiness’ website is so negative and contrary to real Buddhism that I believe that the CTA should ensure that the page is removed as soon as possible before more negative impact is made to the impression of Buddhism, His Holiness and Tibet in general.

Sincerely,
(YOUR NAME)

Strong Connections

admin — Sun, 15 Jul 2012 16:09:56 +0000

After receiving Dorje Shugden’s practice from my guru, I read extensively about him to know more about who he is, did his prayers and made offerings to him. As I understood more about this Protector, my faith in him grew stronger. I have come to rely very much on him as my Protector, who I believe is one with my Guru.

Over time, I have felt that Dorje Shugden has always been at my side guiding and protecting me. There have been many instances throughout my life where I believe Dorje Shugden was instrumental in helping me along, even if I didn’t think much about how it happened at the time.

After receiving this practice, all went quite well until one day, due to extenuating circumstances, I could not continue my practice in the Dharma centre of my first Guru. However, my faith in this Guru, who was in a faraway country, and Dorje Shugden has never waned and I was determined to continue my practice on my own regardless of the circumstances.

A short while after this happened, through a chance meeting, I met another Guru from the same lineage, who practiced the same Protector as my first Guru and who lived just minutes away from me! It was unbelievable. I never thought such a teacher even existed in my country and there he was, right at my doorstep, fully qualified and full of compassion, like an emanation of my first Guru. Most of all, I felt a strong connection to him and could relate to him as my Guru immediately.

The rest is history. I have studied under this teacher whom I have held as my Guru ever since. On hindsight, I do not think what happened was a coincidence. I strongly believe that it was Dorje Shugden who arranged this most conducive condition for my spiritual path and I will always be grateful to him. I have been most fortunate to have met within one lifetime two Gurus who practice Dorje Shugden. In my heart, both of them are equal and I will forever be indebted to them for guiding me in my Protector practice.

~ Willow ~

The Dalai Lama: a Spiritual Conundrum – A Reply to Criticism

admin — Wed, 30 May 2012 13:20:53 +0000

HH 14th Dalai Lama

Recently, someone posted the following on an anti-Shugden website regarding my previous post The Dalai Lama: a Spiritual Conundrum:

According to NKT, the Dalai Lama has inflicted more harm that those who have killed millions of people, tortured millions of people and raped millions of women in modern times.

What could be more harmful than murder, torture and rape?

This was in response to my statement in the article that the Dalai Lama was the “Spiritual Teacher who has inflicted the greatest harm on the greatest number of people in modern times”.

I said that the Dalai Lama was the Spiritual Teacher who has inflicted the greatest harm on the greatest number of people – this is patently true. If we consider the nature of a Spiritual Teacher, their job is to benefit others, not to harm them. That a Spiritual Teacher would inflict ANY harm is anathema and completely contrary to their nature and function.

How has the Dalai Lama harmed others? He has forced thousands of Tibetan Gelugpas to break their commitments to their Gurus by swearing an oath to Palden Lhamo. He has called the realizations of his own Teachers into question by saying that they were wrong about the nature and function of Dorje Shugden.

Although he talks about non-sectarianism, it seems that, out of sectarianism, he is destroying the Gelugpa tradition by casting doubt on its Lineage Gurus and practices. He threatens their very validity.

In answer to the question “What could be more harmful than murder, torture and rape?” my reply would be “destroying the spiritual lives of others, and destroying the future happiness of millions of people by forcing them to break their spiritual commitments”.

Let me explain.

While murder, torture and rape are terrible crimes and reprehensible, for the victim they only affect one life. Far worse is the breaking of spiritual commitments and negative actions towards the Three Jewels (Buddha, Dharma and Sangha), which can affect people for countless lifetimes.

There are hair-raising stories of people who took many lower rebirths due to disparaging monks, for example. One man once insulted a monk by telling him that he looked like a frog. As a result, he was reborn 500 times in succession as a frog. Breaking spiritual commitments endangers the happiness of many future lives.

The Dalai Lama has blackmailed and coerced thousands of Tibetans to swearing an oath to Palden Lhamo (a Protectoress of the Gelugpa tradition) that they will no longer practise Dorje Shugden, even though they may have made a promise to their Spiritual Guides to do so, and furthermore, not to share material or spiritual resources with those who continue to do so.

This promise will adversely affect them for many of their future lives. The Dalai Lama has created a schism in the Sangha, which is one of the five heinous actions of immediate retribution. It is said that someone who commits such an action will go straight to hell at the end of that life, which is why it is called an action of ‘immediate retribution’.

For this reason, we can feel sorry for the Dalai Lama, but we must also acknowledge the enormous spiritual damage he has inflicted on those who are in his mandala and under his power. This damage not only destroys their spiritual life now, but endangers the happiness of their countless future lives. This is an action of unparalleled cruelty.

Shantideva

As Shantideva says in Guide to the Bodhisattva’s Way of Life:

If all living beings, including the gods and demi-gods,
Were to rise up against me as one enemy,
They could not lead me to the fire of the deepest hell
And throw me in.

But this powerful enemy of the delusions
In an instant can cast me into that fiery place
Where even the ashes of Mount Meru
Would be consumed without a trace.

(Chapter IV, verses 30 and 31)

So, if all the murderers, torturers and rapists were to rise up against me as my enemy, they could destroy my life, but they couldn’t cast me into hell. Breaking spiritual commitments through the power of delusion can cast me in an instant into hell. This is the reason why forcing people to break their spiritual commitments is far more harmful than murder, torture and rape.

It’s therefore clear to me that no matter how much the Dalai Lama speaks about peace, harmony and non-sectarianism, his actions, which are spiritual violence against those who, unfortunately, have the faith to follow him, are the worse kinds of actions leading to the worst kind of results. The suffering he is inflicting will last not only in this life but in future lives as well. Therefore, controversially, I have to say that his actions are more cruel than that of any murderer, torturer or rapist for the clear spiritual reasons I have explained.

Many people regard the Dalai Lama as the living embodiment of Avalokiteshvara, the Buddha of Compassion, but as Geshe Kelsang Gyatso said in an interview in Tricycle magazine in 1998:

If he is an incarnation of Avalokiteshvara why he is causing so many people suffering? Why is he causing the spiritual life of so many people to be destroyed? Now there is big confusion. Since His Holiness the Dalai Lama removed Shugden statues from Gelugpa monasteries and temples and claimed that Shugden is a worldly, harmful spirit, people throughout the Buddhist world have begun to have doubts about the general dharma of the Gelugpa tradition, and in particular the dharma of Je Pabongka and Trijang Rinpoche.

Now you can see the belief pervading everywhere that these lamas and their tradition are invalid and impure. How can His Holiness the Dalai Lama do this, unless he thinks that the dharma taught by Trijang Rinpoche is not the real dharma? What he is doing now is putting great effort to destroy the Dharma taught by his own spiritual guide.

This is a very horrible example, because every Buddhist practitioner believes that relying on the spiritual guide is the root of the path and the very essence of the practice. He is showing that the lama or spiritual guide doesn’t matter. How can Avalokiteshvara do this?

Source: http://dorjeshugdentruth.wordpress.com/2011/06/03/the-dalai-lama-a-spiritual-conundrum-a-reply-to-criticism/

The Meaning of Guru Devotion

admin — Thu, 08 Dec 2011 18:09:25 +0000

Tashi delek,

I’m going to try and keep this short – I just wanted to thank you and your government for banning Dorje Shugden. I know it sounds weird but because your government made such a big deal out of the whole thing, it pushed me to contemplate on my dharma practice and the meaning of guru devotion.

To be frank I am scared of losing my lama and according to the teachings, the only way for me to stay connected with my lama is to keep my commitments and create the causes for him to remain. My lama’s been extremely kind to me and his advice has benefited my entire family – from my children’s education, to my divorce from an abusive husband, to helping me get back on my feet after I left. It was because of him I received the practice, and it was this practice that saved my family so many times.

Without Dorje Shugden’s blessings, I don’t think I could have gone back to college, finished and got a degree and a good job so I can provide for my kids. I tell you, the number of times I thought I could not pay my children’s school fees, or my own school fees, or even buy school uniforms of them… incredible how many times Dorje Shugden pulled through when I sincerely asked him for help. For all the benefit I received, now I really want to hold my commitment and not break my samaya. I guess your actions did the same for many devotees around the world

So because of you, and through the kindness of His Holiness the Dalai Lama, I have been driven to become more committed to my spiritual path and practice Dorje Shugden with greater diligence than before.

Thank you,
~ Gracie Kwan ~

The Dalai Lama and Guru Devotion

admin — Sat, 27 Nov 2010 15:14:14 +0000

View the video on YouTube:

http://www.youtube.com/watch?v=eMaP94D7CmU

The heart of Buddhist Practice is to rely sincerely on the Holy Spiritual Guide who reveals the Path. These are the Dalai Lama’s own comments on his Guru devotion.

Watch the complete version of the Dalai Lama’s interview in the video

View the video on YouTube:

http://youtu.be/WdyIJwVaqZ8

Lama Zopa Advice Book

admin — Thu, 28 Jan 2010 21:21:42 +0000

Dorje Shugden is a spirit or mundane Dharma protector that some believe is a fully enlightened being. He has become a rallying cry for some who wish to return Tibet to a theocracy (His Holiness the Dalai Lama wants democracy) with one school or sect as the official ‘church’.

No FPMT centre does this practice and all fully support His Holiness the Dalai Lama’s wish that this practice not be done. For more information, see http://tibet.net/important-issues/dolgyal-related-statements-and-resolutions/.

Dorje Shugden

Lama Zopa Rinpoche gave the following talk on the Dharma protector practice, Dorje Shugden. First he talked about the importance of compassion and our responsibility for leading all sentient beings to enlightenment. To do that, we need first to become enlightened ourselves. In order to do that, we have to complete the entire path to enlightenment, the root of which is guru devotion. Then Rinpoche talked about the qualities of the guru, including the ten qualities from the Abhisamayalankara and the twenty qualities required of a tantric guru.

If you are making a new Dharma connection with a teacher, aside from the other qualities of the teacher that you should check, you should also examine the teacher to make sure that he or she is in harmony with His Holiness Dalai Lama regarding the practice of what is called döl-gyäl, the protector Shugden.

Make sure that the teacher does not do this practice. These days, that is an extra analysis you should make. In that way, you’ll avoid problems in the future.

Recently, I also introduced a new guideline for the protection of the Dharma centers and their students, which is not to invite to the center teachers who do the protector practice and are therefore against His Holiness the Dalai Lama.

However, this doesn’t include gurus who may have practiced the protector in the past. It doesn’t mean that they’re bad. I’m not saying that.

If you have already made a Dharma connection with such teachers and you criticize them or give them up, that is totally incorrect; that is opposite to lam-rim practice. The lam-rim, sutra, and tantra teachings all explain how to practice guru devotion so that we can avoid creating such heavy negative karmas as criticizing our gurus. It’s for our benefit.

Since we disciples want profit, not loss, since we aspire to achieve the highest profit, enlightenment, the complete qualities of cessation and realization, it is crucial to know how to practice guru devotion.

If those gurus who used to do the practice still had the same aspect now, if they were still alive in that aspect, they would also change.

For example, His Holiness himself did the practice in Tibet for a short while, but after extensive analysis, checking many experiences and signs, and considering the advice of many other high lamas who advised not to do the practice, His Holiness also decided against it.

It is not only His Holiness who is saying not to do this practice. Before His Holiness, many other high lamas, holders of the entire Buddhadharma, also instructed their monasteries and students not to do this practice.

After checking in many ways, His Holiness came to the conclusion that for the benefit of individual people as well as the world in general, he would stop doing this practice and also advised others to stop.

Therefore, if those gurus who did the practice still had the same aspect, they would stop. Also, many gurus, many great teachers who are still living, have stopped as well, even though they used to do the practice before.

Even though many people, groups, and monasteries have asked His Holiness to change his advice on this, he has remained firm. Since he arrived at his decision through many years’ analysis, there has been no change; His Holiness always says the same thing in this regard. As His Holiness has said in many teachings, he will never change his opinion on this matter.

If His Holiness the Dalai Lama is not Chenrezig, if he’s not Buddha, who else is there in the world that you can point to as Buddha? If His Holiness is not the Buddha of Compassion, then it’s a mistake to call other lamas Buddha, who are said to be incarnations of a Buddha.

[Rinpoche then explained in detail how His Holiness is Chenrezig and how the guru is Buddha.]

Dorje Shugden Practice

A student asked Rinpoche questions about the practice of the protector Dorje Shugden. His Holiness the Dalai Lama had asked his students to stop performing this practice. Many students had received initiations from their gurus and taken commitments to perform the practice before His Holiness made this request. The student had decided to stop performing the protector practice, but was concerned about the impact on his relationship with the gurus who had given him the initiations and commitment to do the practice. Rinpoche commented as follows.

With regard to your question about the protector and your concern about not generating negative thoughts and losing faith toward other lamas, the decision that you have taken is correct.

Kopan Monastery had been performing the Dorje Shugden practice from the beginning, as this was Lama Yeshe’s main protector [he had several but DS was the most important] , on whom he relied whenever he needed help for anything [for help on anything, not just mundane].

But since His Holiness the Dalai Lama is the one who holds, preserves, and spreads the entire Buddhist Dharma – both the lesser vehicle and the Mahayana, Paramitayana, and Secret Mantra Vajrayana – without the existence of His Holiness, not only Tibetan Mahayana Buddhism but Buddhism in general would suffer in the world. It would be similar to when children are left behind when their parents die. It would be like that.

Therefore, support for His Holiness becomes very important. Another thing is that His Holiness is the main source of world peace. In this aspect, His Holiness gives so much peace and happiness to so many millions and millions of people in this world.

This aspect of His Holiness is the greatest inspiration, bringing many millions of people’s hearts toward Buddhism. Even though we have many high lamas, not everyone is able to manifest this particular aspect, even though from my side the virtuous friends are of the same essence.

Therefore, it becomes very important to support His Holiness and to fulfil His Holiness’ wishes. For that reason, Kopan Monastery stopped doing this practice. This was done for His Holiness. This does not mean that Pabongka Dechen Nyingpo, His Holiness Trijang Rinpoche, and His Holiness Zong Rinpoche have made mistakes. It does not mean they are wrong. Nor does one have to look at the protector as evil. For us ordinary people it is difficult to judge, because we cannot see these lamas’ minds.

Another side of the teaching is that it is mentioned that the protector is an Arya Bodhisattva, a manifestation of Manjushri. So, then, there is also the risk of our creating very heavy karma in that context. [for having bad thoughts about an enlightened being]

In addition, if one has received teachings, initiations, and so forth from Geshe Kelsang Gyatso*, including the practice of Dorje Shugden, there is a way of practicing lam rim in relation to this situation.

In the lam rim, it says that the Buddhas – for example, Buddha Vajradhara, Guru Shakyamuni Buddha, and so forth – manifest in ordinary form and guide us to enlightenment. That means they manifest in an ordinary aspect that shows mistakes, such as having delusions, performing mistaken actions, and so on.

One can also think in this way about the situation, according to the lam rim. In reality, there is no mistake here, but the guru is showing the aspect of making mistakes, like a movie actor.

Thinking in this way and relating the situation to that part of the lam rim helps keep one from losing faith, from losing guru devotion. It only inspires one. Why? Because without the ordinary aspect that shows mistakes, we have no other way to be guided. There is no other method for the Buddhas to guide us to enlightenment.

Another way to look at this situation is that although in reality there is no mistake on the guru’s part, nevertheless we see mistakes according to our karma. The guru shows mistakes because we only have the karma to see this manifestation at this moment, and nothing else.

In this matter, that aspect becomes most precious and important for us, for our minds. As it is mentioned by Gyalwa Ensapa, “Until one becomes separated from evil karmic obscurations, even if all the Buddhas without exception directly descend in front of one, one will not have the fortune to see the supreme holy body, adorned with the holy signs and exemplifications, but rather only the present appearance (the ordinary view). ”

Even if a guru kills another guru or kills many millions of people, as Hitler or Mao did, since one has made a connection with him or her, one should never lose faith from one’s own side.

Unless from his or her side the virtuous friend tells you, “Now I am no longer your guru. You should not follow me anymore,” unless he gives this permission, one must not give up one’s faith in that teacher.

One time, after I had listened for three days to one person’s teachings, that person told me not to follow him. The bodhisattva Khunu Lama later explained to me that it was acceptable not to follow that person, but important not to criticize, to keep the mind in equanimity regarding him.

It is said in the tantric teachings, “If one thinks one’s own guru is bad-tempered, one will be reborn in the hell realms for 60 eons.” If one does not cultivate devotion after one has made a Dharma connection – which means having received teachings with the recognition of guru and disciple – then it is said in the teachings that one will be reborn as a dog one hundred times, and then be reborn in a lower caste – or, as His Holiness Zong Rinpoche mentioned, as a scorpion.

This applies even if there are no negative thoughts arising toward the guru, such as heresy or anger, but one still does not develop devotion and follow the teacher after listening to even just one stanza, even if one no longer regards that teacher as one’s guru or forgets one’s guru-disciple relation.

The conclusion is that both ways of looking at the situation with the guru are correct, because there is a purpose to both: that is, to benefit others. These ways of thinking are what protect our mind from the heaviest karma.

Action Against Lamas

A student who had very heavy obstacles in his life, and felt like he was being attacked by spirits, had taken it upon himself to force lamas who were performing the protector practice, Dorje Shugden, to stop. Rinpoche sent him the following advice.

My very dear Jimmy,

Thank you very much your kind letter. I appreciate you following His Holiness the Dalai Lama’s wishes. That helps Tibet, and also helps your growth – not physical growth, but spiritual growth. You made a wise decision. That is very important: thinking big for the future of the teachings of Buddha and for sentient beings.

If those other lamas are your gurus – that means, if you have received initiations or teachings from them, with the recognition that you had a guru-disciple relationship and that person is the guru and you are the disciple – then if you get angry or generate heretical thoughts toward that person, it is not good.

In Lama Tsongkhapa’s Lam-rim Chen-mo (The Great Treatise on the Stages of the Path to Enlightenment), it says, Even simply generating non-devotional thought, to think of the guru as an ordinary person, is an obstacle.

So, you can imagine what it is like if you generate heresy and anger toward your gurus and criticize them with a negative mind. This is creating the heaviest obstacle to realizations on the path to enlightenment, and the heaviest obstacle even to this life’s happiness, as well as to future lives’ happiness. There is no need to mention liberation or enlightenment.

The other thing is that in this life, by generating heretical thoughts or anger toward the guru, one experiences heavy sufferings, especially sickness, and many catastrophes, one after the other.

Also, when you die, it is in such a terrible way. It is very terrifying, not peaceful, and there is the most unbearable suffering in the hell realms. Not only that, but it lasts for such a length of time, for eons.

Please read the section on guru devotion in Pabongka Dechen Nyingpo’s Liberation in the Palm of Your Hand. Also, read the section on guru devotion in Lama Tsongkhapa’s Lam-rim Chen-mo. Please study other Dharma books, at least these two texts and the sections that I have mentioned.

In the teaching Commentary on the Difficult Points of the “Black Enemy of Yama,” (Tib: Dra-nag-ka-drel) (see Steps on the Path to Enlightenment, Volume 1, page 157) it is said that after having made a Dharma connection, receiving teachings (even four words), with a recognition of a guru-disciple relationship (the other person is your guru and you are his or her disciple), if you forget to devote yourself to that person as a guru, or if you don’t regard them as your guru, you will be born as a dog for one hundred lifetimes, and then you will be born into a lower rank. His Holiness Zong Rinpoche says one is born as a scorpion instead of in a lower rank.

If you did create negative karma with your teachers, please confess whatever heresy, anger, or criticism you have committed against them. Confess as quickly as possible.

If death comes before your confession, your future lives will be so difficult. Not only will you be unable to meet the guru, but you will also be unable to meet the Dharma. Not only that, but you will experience unimaginable suffering for an incredible amount of time.

The Fifth Dalai Lama advised how to practice guru devotion in this kind of situation. When you have difficulty with gurus, seeing mistakes in their actions, then think that this is the view of your own hallucinated mind. All these appearances are your own mistakes manifested as the guru’s holy actions. Recognize it as your own mistake and abandon it, like a poison.

What is to be abandoned is one’s own thoughts of seeing mistakes in the gurus, which are ordinary concepts. You can abandon this by thinking in the way His Holiness the Fifth Dalai Lama explained.

Gyalwa Ensapa said,
In short, whatever great or small realization one generates is due to having meditated with little or great devotion. To the qualified valid gurus, may I be able to complete the commitment without obstacles, and look at the gurus’ qualities with no mistakes.

The other way is to think that bodhisattvas work for sentient beings. Their only concern is other sentient beings, without exception, no matter how evil they are. The more evil they are, then the more the bodhisattvas cherish them, and the more concern the bodhisattvas have for them. [by actively participating in the DS controversy, people begin to do things against their vows, begin to be more 'evil' - bodhisattvas then, according to what Lama Zopa says, should have more compassion and concern for these people who need more help to achieve enlightenment.

So think more carefully about the high lamas' motivation for creating this controversy] Their attitude is like this, and their action is only to work for sentient beings. That includes you. Even a very new bodhisattva who became a bodhisattva today thinks like this.

Therefore, there is no question about Buddha, who completed the path, with both method and wisdom, who has omniscience, perfect power, and complete compassion for all sentient beings, including you. The Buddha will not work for himself, even for one second, but only for all sentient beings, continuously, according to the level of their minds.

Buddha works by manifesting in various forms and revealing different methods, not only by giving teachings, initiations, vows, and so forth, but also guiding beings in many different ways, giving advice and leading you in so many ways from happiness to happiness, up until enlightenment.

Now, there is not just one Buddha. There are numerous buddhas guiding you and other sentient beings. Who else are those buddhas than your gurus? Who gives you teachings, vows, initiations, oral transmissions, and advice? Who definitely brings you to enlightenment with these methods?

There is no question. If they are not manifestations of the buddhas, or Buddha doesn’t manifest through them and guide you, then that means there is no Buddha guiding you. That means either you don’t accept that there are countless buddhas, or you don’t accept that there is even one Buddha, or you think that there is a Buddha, but he is not omniscient. Or you think that Buddha doesn’t have compassion toward you, or Buddha doesn’t have perfect power to guide you or to reveal methods to you.

If you think like this, it means there is no Buddha and nobody can become a buddha. All these mistakes arise, and many Buddhist teachings become falsified.

Because you trust in His Holiness the Dalai Lama, you have no doubt that His Holiness has limitless compassion. You have no doubt that His Holiness and particularly what he teaches is Chenrezig manifested. He is not telling lies.

So, you have no doubt that Shakyamuni Buddha does exist, and that his path has no mistakes, and there is no doubt that there are countless buddhas.

Then, think that the conclusion is: for all those from whom you have received teachings with a recognition of a guru-disciple relationship, from your side, you must have a new mind, a different mind, 24 hours every day, and think differently.

Think of them as Buddha. Each and every one of them is Buddha guiding you. This is the most important thing. This devotional thought is the most precious one in your life, more precious than billions of dollars, gold, diamonds, or wish-fulfilling jewels.

From this thought, you can achieve all happiness up until enlightenment, and you can bring about complete happiness for all sentient beings. You can fulfil all the wishes of all sentient beings.

Thank you very much. Sorry, you have written many times, but I wasn’t able to reply quickly. Please keep my reply. It might be helpful to read it from time to time. You can also show it to others who have similar problems.

With much love and prayers…

Forsaking a Guru

A student wrote to Rinpoche saying that he had forsaken one of his gurus, Geshe Kelsang Gyatso*. The student said that he was not keeping his vows and was aware of the negative karma that could result from these actions. Rinpoche answered as follows.

Once you have made a Dharma connection with the virtuous friend, your guru, you cannot give up this relationship unless the guru himself or herself says, “Don’t come,” or “Don’t regard me as your guru.”

By giving up Geshe Kelsang Gyatso, you have created heavy negative karma in this life. Since you haven’t given me up, I suggest that you confess to Geshe Kelsang Gyatso about what happened, and devote yourself again to this virtuous friend.

According to guru devotion practice, no matter how many gurus you have, you should look at all of them as one being, one mind, and that is Dharmakaya. That view must come from the disciple’s side. You look at them as one mind in different bodies, acting in different ways, according to the karma of sentient beings and their ordinary mistaken minds.

This is what one should practice, if one wants profit and not loss. So, change your attitude and apologize to Geshe Kelsang Gyatso. Confess to him and follow him again, unless he says, “No”. This will help lighten your heaviest negative karma.

In this world, people are so afraid of getting cancer or AIDS, but they don’t think about eons of suffering in the hell realms. There is such great suffering in the lower realms that cancer and AIDS or whatever suffering one can encounter in the human realm seems a great comfort and pleasure by comparison.

Causing heresy and anger and giving up the virtuous friend is much worse than killing and waging wars. This is because the object is very powerful. One’s guru is the most powerful among all powerful objects, such as buddhas.

The karma from forsaking one’s guru is worse than the karma generated by Hitler and Mao Tse Tung. Mao Tse Tung caused harm to many holy beings, but they were not his gurus.

In the world, someone who kills many millions of people can still achieve enlightenment in that same lifetime. But generating heresy toward the virtuous friend and giving up one’s devotion to the virtuous friend makes it difficult to achieve enlightenment, even if one practices tantra with much hardship. It will be like taking a rebirth in hell.

Therefore, what I am saying is this: In the world, actions such as killing and waging war have very bad repercussions and are terrible, but the karma from these actions is mild compared to heresy and giving up one’s guru.

You can see in the outline in the lam rim, even if one commits the five heinous crimes – killing one’s father, killing one’s mother, drawing blood from a Buddha, causing schism in the Sangha, and killing an Arhant – one can still achieve enlightenment, but not based on mistaken devotion to the virtuous friend. If you read Liberation in the Palm of Your Hand, or Essential Nectar, particularly the lam rim outline on guru devotion, you will understand.

I advise you to make your negative karma smaller by apologizing with regret. Practicing Buddhism is basically your choice. If you want to be free from suffering and its causes, delusion and karma, this is what you need to do: practice the Buddhist path and the Four Noble Truths.

If you don’t want to be free from suffering and its causes, then there is no need to practice Buddhism. If you don’t want happiness, then don’t practice virtue.

*Geshe Kelsang Gyatso, a teacher in the UK, who continues to engage in and encourage the Dorje Shugden Protector practice.

Faith in His Holiness

A student wrote to Rinpoche saying how another student had been doing a protector practice, which His Holiness the Dalai Lama had asked people to stop practicing, but had now stopped.

My dear Tony,  I hope you are well.

I received your message regarding the other student. I think it is very good that he has stopped that practice, and especially it is excellent that he has faith in His Holiness the Dalai Lama. That is really great!

There are so many reasons to follow His Holiness. He is the embodiment of compassion of all the Buddhas, and especially now he has reincarnated to guide the Tibetan people.

In fact, as we all know, for many lives His Holiness the Dalai Lama has reincarnated to guide the Tibetan people, and especially to preserve the complete teachings of the Buddhadharma. His Holiness is the only one in this world who completely preserves the holy Dharma that came from the Buddha, which has come through the great yogis and pandits of India and Tibet.

Because of His Holiness, the Buddhadharma has spread all over the world. Not only the Buddhadharma, His Holiness is also able to speak in a universal language that goes beyond religion. Every year, thousands of people follow the path and make their life meaningful, and are able to find answers to their life questions due to His Holiness.

This is all due to the kindness of His Holiness the Dalai Lama. So, you can see how His Holiness is of the greatest benefit to this world. Even the political leaders of this world respect His Holiness.

It is the same with so many great Tibetan reincarnations, who also follow His Holiness. If this isn’t Guru Shakyamuni benefiting the world, if this isn’t Manjushri benefiting the world, then who could it be?

There are many reasons for following His Holiness the Dalai Lama’s advice regarding not following or practicing the protector. His Holiness is able to teach in any culture and able, in a very grounded way, to relate so well to others.

Therefore, we have the responsibility to pray for His Holiness the Dalai Lama’s long life and to help and support His Holiness’s holy wishes and activities.

His Holiness supports many things, such as the environment, etc., but His Holiness’ main message has to do with the mind, because everything comes from the mind. Suffering and happiness depend on the mind.

His Holiness not only teaches the entire path to enlightenment, but also in a very practical way helps people to deal with the problems of their daily lives. Therefore, His Holiness the Dalai Lama’s existence in this world is extremely important. He is the guide and gives the antidote for all the problems of this world.

Therefore, one person following His Holiness’s advice achieves His Holiness’s wishes—this is the cause of His Holiness’ long life. The more we as individuals follow His Holiness’ advice and support His Holiness, the longer His Holiness will stay in this world and benefit sentient beings.

As far as reincarnation is concerned, the most important thing is being recognized through this life’s actions. Recognition should come naturally and organically in dependence on how that person conducts his life and activities to benefit others. The label tulku doesn’t mean anything; the importance is how much you benefit sentient beings.

If you don’t benefit sentient beings, the title is empty, really empty. So, we should not be concerned with a label. People will respect or not respect in dependence on this life’s actions .

In essence, everything will depend on his practice, how well he does this in accordance with Lama Tsongkhapa’s instructions. And that’s it. The result will come from that.

Actually, more and more people want to be recognized as a tulku. In fact, all of us are reincarnations—we are the reincarnations of worms in our stomach, pigs, dogs, cats, and bugs.

So, everyone is a reincarnation of someone, something. The worms in the stomach are there because of their past negative karma of being attached to sex. So, everyone is a reincarnation. Without a past life, there will not be this life.

So, the conclusion is: whether recognized or not, people respect you on the basis of your actions to benefit others. This approach fits.

Thank you for all your activities. Please try as much as possible to do everything with bodhicitta. In this way there will be the most benefit to sentient beings.

With lots of love and prayers…

From Lama Yeshe Wisdom Archives
(http://www.lamayeshe.com/index.php?sect=article&id=335)

Guru Yidam Protector

admin — Fri, 24 Jul 2009 06:29:49 +0000

Vajrayogini and Gyalchen Dorje Shugden,
Blessed transformative yidam and protector of the nuclear age

The Three Roots: Guru, Yidam and Protector

How relying sincerely on all “three roots” forms the basis of our spiritual practice

“The practice of analytic meditation should begin with the topic of how to serve a spiritual teacher.”

“If you contemplate skillfully for about seven days the benefits of serving a teacher and for about seven days also the faults of failing to serve a teacher, you will produce a mental transformation.”

“You must bring forth the realization which perceives that your Guru is truly a Buddha. And since this very topic is much more crucial than all the others, devote yourself to it with great effort”

-H.H. Pabongka Dechen Nyingpo DECHEN NYINGPO

During the earthly life of Guru Buddha Shakyamuni, it was relatively easy to gain attainments; at times, thousands attained arhatship simultaneously while attending the Blessed One’s discourses.

In our day, the distraction in our minds caused by unbridled greed and hatred is so overwhelming that just living an ethically sound life is a great feat. Indeed, the Buddha has said that to live as a nun or monk for a day in our era would equal an entire life of an ordained person who was his contemporary.

By that example we can see just how intensely different the odds are between then and now. It’s as if we walked from a sleepy village square straight into Las Vegas, or from convent school to an underground rave party, popping pills with mad hatters.

It is very hard not to go with the flow that is really a torrential wave of heavy karma temptation. If we can get through the day without breaking our mother’s heart it’s heroic, on the exoteric level.

Esoterically, the tantric methods of transmutation instead of avoidance or repression become more and more relevant as we progress rapidly towards the finale furioso of this Kali Yuga or Dark Age.

And thus, reliance on the ‘Three Roots’ – Guru, Yidam and Protector becomes crucial, the principal one of the three being, of course, the Guru, while Yidam and Protector are the attainment and activity aspects of the Guru’s holy mind and emanated as his blessings.

Only the tiniest fraction of today’s practitioners live in monastic surroundings or are otherwise blessed with the leisure and determination to practice the enormously complex and time-consuming sadhanas of Yamantaka, Heruka and Guyasamaja, the classic practices of the Gelukpa school.

Heruka Pabongkha Rinpoche, with perfect clairvoyance, foresight and compassion, recommended to make Vajrayogini our main Yidam, whose practice is shorter, easier to do yet as profound and increasing in power as afflictive emotions and degeneration increase in the time period we find ourselves now.

He, in direct communion with Vajrayogini, who was Manjushri Je Tsongkhapa’s secret heart Yidam, composed the condensed sadhana that we are blessed to practice today. To think about this is one way that ordinary beings like us can appreciate the unfathomable kindness and wisdom of His Holiness Pabongkhapa.

How does all this relate to Gyalchen Dorje Shugden, whom Kyabje Pabongkha recommended as our main Protector? In terms of Yidams –

Although you outwardly exhibit the haughty manner of a terrifier to conquer enemies of Lozang the Victor’s teachings, you are, in nature, that very Manjushri Yamantaka; with the supreme, unsurpassed devotion.

and

Although your aggregates, elements, spheres and limbs appear as the five families of Shugden, principal and entourage, they are actually the thirty-two deities of Guyasamaja’s body mandala.

So, together with Vajrayogini, Heruka’s consort, we have the three classical Yidams complete again.

In terms of Dharma Protectors – just like Vajrayogini is the crystallized essence of all holy Yidams, so is Dorje Shugden the Vajra Heart of all holy Guardians of the Dharma, perfectly arising in our collective awareness at this time of greatest need.

Just like Vajrayogini – who bestows great attainments upon practitioners even if one does her practice imperfectly but recites her mantra with faith and deep Guru devotion – the great King Protector likewise helps miraculously if we strive to transform our minds sincerely, based on surrendering the self-cherishing mind at the feet of our Lama.

Dorje Shugden and Dalai Lama - Spreading Dharma Together » guru devotion

Who made Lama Zopa a Rinpoche?

THE LAWUDO LAMA

FPMT Lineage Lamas

1. H.H. Pabongka Rinpoche Dechen Nyingpo

2. H.H. Trijang Rinpoche

3. H.H. Ling Rinpoche

4. H.H. Zong Rinpoche

5. Lama Yeshe

6. Serkong Tsenshab Rinpoche

7. H.H. Serkong Dorje Chang

8. H.H. Sakya Trizin

9. Geshe Rabten Rinpoche

10. Geshe Sopa Rinpoche

11. Gomo Tulku

12. Kirti Tsenshab Rinpoche

13. Zemey Rinpoche

14. Ribur Rinpoche

15. Choden Rinpoche

16. Khensur Denma Locho Rinpoche

17. Khyongla Rato Rinpoche

Further Developments

Lama Zopa’s 2008 “clarification” about being recognized by Dorje Shugden:

Addendum

The Heart Of A Protector – Geshe Lobsang Phende

How Come Only Samaya with the Dalai Lama is Important?

Is the Dalai Lama the Guru of all Tibetans?

Is the Dalai Lama the Leader of all Religions?

Is obedience to the Dalai Lama more important than Buddhism itself?

Is the Dalai Lama more important than other Spiritual Teachers?

Is the Dalai Lama knowingly causing harm to other teachers?

Some Pertinent Questions

Why does a Grand Buddhist Master have a Page of Hatred?

Strong Connections

The Dalai Lama: a Spiritual Conundrum – A Reply to Criticism

The Meaning of Guru Devotion

The Dalai Lama and Guru Devotion

Lama Zopa Advice Book

Dorje Shugden

Dorje Shugden Practice

Action Against Lamas

Forsaking a Guru

Faith in His Holiness

Guru Yidam Protector

The Three Roots: Guru, Yidam and Protector

How relying sincerely on all “three roots” forms the basis of our spiritual practice

Lama Zopa’s 2008 “clarification”
about being recognized by Dorje Shugden: