Dorje Shugden and Dalai Lama - Spreading Dharma Together » incarnation

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/)

What Happens to Dorje Shugden Lamas?

admin — Mon, 27 Nov 2017 02:09:20 +0000

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

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

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

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

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

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

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

The Proof is in the Pudding

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

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

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

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

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

H.H. Kyabje Pabongka Rinpoche

H.H. Pabongka Rinpoche

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

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

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

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

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

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

H.H. Kyabje Ling Rinpoche

H.H. Ling Rinpoche

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

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

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

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

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

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

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

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

H.H. Kyabje Trijang Rinpoche

H.H. Trijang Rinpoche

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

H.H. Trijang Choktrul Rinpoche

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

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

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

Click here to download Kyabje Trijang Rinpoche’s book

H.H. Kyabje Zong Rinpoche

H.H. Zong Rinpoche

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

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

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

H.H. Zong Choktrul Rinpoche

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

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

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

H.E. Zemey Rinpoche

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

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

H.E. Zemey Choktrul Rinpoche

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

Click here to download Kyabje Zemey Rinpoche’s book

H.E. Kyabje Domo Geshe Rinpoche

The 1st Domo Geshe Rinpoche, Ngawang Kalsang

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

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

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

The 2nd Domo Geshe Rinpoche

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

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

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

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

H.E. Kyabje Denma Gonsa Rinpoche

H.E. Denma Gonsa Rinpoche

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

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

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

H.E. the 20th Denma Gonsa Choktrul Rinpoche

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

H.E. Kyabje Dagom Rinpoche

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

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

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

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

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

Ven. Geshe Rabten Rinpoche

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

Ven. Geshe Rabten Rinpoche

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

Ven. Tenzin Rabgye Rinpoche

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

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

Venerable Lama Thubten Yeshe

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

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

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

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

Lama Ösel Hita Torres

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

H.E. Serkong Dorjechang

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

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

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

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

H.E. the 3rd Serkong Dorjechang

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

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

H.E. Lati Rinpoche

H.E Lati Rinpoche

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

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

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

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

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

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

Venerable Zawa Rinpoche

Ven. Zawa Tulku Rinpoche

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

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

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

H.H. Sharpa Choeje Rinpoche Jetsun Lobsang Nyima

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

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

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

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

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

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

H.H. the 10th Panchen Lama

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

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

H.H. the 11th Panchen Lama Gyaincain Norbu

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

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

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

Conclusion

It is clearly evident from the above that;

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

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

At the end of the day:

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

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

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

The Dalai Lamas – A Divine Comedy

admin — Sat, 06 Feb 2016 23:12:01 +0000

There is an old saying, “All is fair in love and war”. Miguel de Cervantes made the comparison in the 1604 play Don Quixote when he wrote, “Love and war are all one. It is lawful to use sleights and stratagems to attain the wished end.” And apparently, the adage applies to Tibetan Buddhism as well.

Since the 17th Karmapa Ogyen Trinley Dorje emerged into the limelight after his dramatic escape from China in the year 2000, he is increasingly seen to be a protégé of the present and 14th Dalai Lama. The relationship of the elder statesman cum spiritual leader with the younger monk goes beyond cordial respect of a leader of one Tibetan Buddhist sect for the head of a rival sect. The two live very close by to one another in Dharamsala and often the younger Karmapa is included when the Dalai Lama grants audiences to delegations and journalists. At other times, the Dalai Lama is heard actively encouraging the media to seek audience with the Karmapa, promoting the latter in very positive and encouraging tones.

The 17th Karmapa, previously deemed an enemy of the Dalai Lama, is told of the Dalai Lama’s succession plans

It is not surprising that speculations are rife that the Karmapa Ogyen Trinley Dorje is a likely successor to the Dalai Lama. A 2012 video captures a conversation between the Dalai Lama and Ling Choktrul Rinpoche, the reincarnation of the Dalai Lama’s senior tutor, and the Karmapa Ogyen Trinley Dorje in which the Dalai Lama can be heard saying,

…and when I die, you will be the ones who will continue my work…

So it is clear how the Dalai Lama feels about the young Karmapa.

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As the Dalai Lama has shown deep respect and preference for the Karmapa, it would seem that such reverence is mutual. In 1961, the 16th and previous Karmapa whom Karmapa Ogyen Trinley Dorje is the present incarnation of, hailed the Dalai Lama as a pillar of the Dharma and in adulation, said,

You are the great wish-fulfilling jewel.
Pervading the world with myriad lights,
[May You be] permanent, stable, and unchanging as a diamond,
In the red palace of Lhasa on the golden throne held high by lions…

A few years before that, in 1954, during the momentous meeting between the Dalai Lama and Chairman Mao Zedong, the Dalai Lama was accompanied by a delegate of notable Tibetans whom the Dalai Lama trusted and regarded as important. The 16th Karmapa was amongst them. Indeed, the Dalai Lama regarded the Karmapa as a “close friend” and “a very good human being¹“.

From the book “The Dance of 17 Lives” page 236

From the book “The Dance of 17 Lives” page 237

Seeing that both the Dalai Lama and the Karmapa are emanations of Bodhisattvas, they are then the literal reincarnations of their previous holy lives. In other words, each of them would be the return of the same (singular) and enlightened mind stream and thus, are supposed to be completely omniscient, and should have retained perfect recollection of past knowledge and memories. Therefore, it is only natural to conclude that this affable, mutually respectful and trusting relationship that has been established over centuries and lifetimes is steadfast. But as we shall see, that is in fact not the case.

The 16th Karmapa, Rangjung Rigpe Dorje together with the 14th Dalai Lama

In an interview with the Dalai Lama in 2001 as narrated by Mick Brown in his book, The Dance of 17 Lives, the Dalai Lama inferred that the 16th Karmapa, whom he had on numerous occasions acclaimed as Buddha Akshobhya, was not at all learned and in fact had told lies about the Dalai Lama (ibid 238). In making this statement, the Dalai Lama was responding to rumors he had heard wherein the Karmapa was alleged to have said that the Dalai Lama was a politician and not a genuine lama.

So we see that in fact all is not well, at least for now, between these two great incarnations and emanations of Avalokiteshvara. The erstwhile warmhearted affection for one another seems to have chilled considerably. The question is, how can there be such a dramatic shift in the attitudes of two supposedly ecclesiastical figures towards one another? Both the Karmapa and the Dalai Lama are ‘tulkus’ meaning that they are the undeviating incarnations of the exact same mind-stream that honored and revered one another. How can the divine being that the Dalai Lama trusted be the same one he then accused of lying and the precise one that he now regards as trustworthy again and seems to be promoting as his successor?

In samsara, such drastic swings of opinion are understandable because samsaric beings are supposed to be helplessly subjected to conditions and perceptions; and opinions are driven by what suits the ego best at the time and what serves the hidden agenda most effectively; but surely these human foibles do not apply to enlightened beings that are supposed to have transcended samsara and such gross transpositions in human feelings and emotions. And yet we see that this is not an isolated case and we see that inconsistencies and instabilities in relationships are very much prominent features in Tibetan Buddhism, at least insofar as affairs regulated by the Dalai Lama line of incarnations.

The Dalai Lama as the Fifth almost decimated the Karma Kagyu lineage, forcibly converted monasteries belonging to the Karmapa and the Sharmapa to Gelug practices, and sent the Karmapa into hiding. But as the Fourteenth, he empowers and promotes the same mind-stream embodied in the Karmapa and readies him for even greater power.

The Fifth Dalai Lama rendered the Jonang sect extinct, annexed all their monasteries into the Gelug monasteries, and declared the Jonangs sectarian and its practitioners apostates of the true Dharma. The same mind stream manifesting as the Fourteenth Dalai Lama formally recognized the Jonang as the fifth Tibetan Buddhist sect and calls it a living Buddhist tradition – the complete opposite of what they were previously accused of and persecuted for. So what was heretical becomes a living tradition and custodian of the Buddha Dharma without having to change one iota of its lineage practice.

And nowhere is this contradiction and unpredictability more conspicuous than in the relationship between the Dalai Lama and the Wisdom Buddha, Dorje Shugden. The Dalai Lama’s line of incarnations and Dorje Shugden’s line of incarnations have intertwined since the time of Lama Tsongkapa, who was master to both incarnations of that period – Gendun Drub and Duldzin Drakpa Gyaltsen. In his manifestation as Sonam Gyatso, the 3rd Dalai Lama received teachings from his beloved Guru, Panchen Sonam Drakpa, who a past incarnation of Dorje Shugden.

As Lobsang Gyatso the Great Fifth, the Dalai Lama acknowledged Tulku Drakpa Gyaltsen (another past incarnation of Dorje Shugden) as an incarnation of Panchen Sonam Drakpa, an undisputed enlightened mind, and then in the same lifetime declared Dorje Shugden to be a perfidious spirit. Then, just as suddenly, a Praise was written to Dorje Shugden as an enlightened being.

A refrain of this Shakespearian comedy is now being played out, again with the Dalai Lama as the protagonist, this time as the Fourteenth. He too began as an ardent practitioner of Dorje Shugden, wrote a beautiful Praise to Dorje Shugden, commented positively on Tulku Drakpa Gyaltsen and then without warning declared the Dorje Shugden practice heretical and its followers sectarian. This sudden reversal of the divinity of Dorje Shugden would be alarming if not for the fact that such vagaries are characteristic and habitual of the Dalai Lama who is the embodiment of two totally contrarian roles, spirituality and politics.

It is not only the Dalai Lama who displays such paradox but many who are in his fold. And we see this clearly in the recent 12th Religious Conference of Four Major Schools of Tibetan Buddhism and Bon Tradition² during which the heads of the various Tibetan Buddhist schools condemned the practice of Dorje Shugden. Amongst them was the Sakya Trizin whose predecessors had regarded Dorje Shugden as being one in nature with Avalokiteshvara; the Karmapa whose previous incarnations have been both friends and enemies with the Dalai Lama, and who had defended Dorje Shugden in the past³ yet now joins in the condemnation; the Jonangs who were schismatic apostates according to the Dalai Lama but who now lend their role to this drama. All are manifesting forgetfulness and denial of their individual and collective espousals of peaceful ideals, and are brazenly pretending that no one would remember their previous attestations of Dorje Shugden, of the Dalai Lama, and of each other.

The 12th Religious Conference of Four Major Schools of Tibetan Buddhism and Bon Tradition in June 2015 where the practice of Dorje Shudgen was condemned

So what conclusions do we draw from such wild swings in the behavior, thoughts and opinions of supposedly enlightened beings? There can only be two. Either they are mere mortals acting under the convenient guise of Buddhas and Bodhisattvas, each with an agenda that is best served by being friends or foes at different times depending on what the situation calls form.

Or they are truly enlightened beings working towards an invisible objective and operating under a ‘Just War’ code which postulates that the End justifies the Means. The great Indian epic, the Mahabharata, offers such an example of a ‘just war’ where Lord Krishna the wise philosopher, the guide to the lost, the hero of the righteous, the teacher of justice, the friend of the benevolent and the protector of truth, who could have easily prevented a war between the Pandavas and the Kauravas, instead chose war.

Some Dalai Lama apologists have argued that the Dalai Lama’s aggression towards Dorje Shugden is a just war being fought for the betterment of the Buddha Dharma, and done with full consent of the deity Dorje Shugden. Others have said that the Dalai Lama is no more than a ruthless politician who has banned a religion that stands in his way of consolidating total power over the Tibetan people. They cite the Dalai Lama’s own words when he said during his interview with Glenn Mullin,

These monasteries (Jonang) were closed for political reasons, not religious ones, and their closing had nothing to do with sectarianism…⁴.

That is to say that the Dalai Lama (in his past and present incarnations) has no hesitation in destroying a religious order for reasons known only to him, and blame it on that order practicing apostasy and being sectarian. Replace the labels, resume the stratagem and maintain the ruse, and you have the Dorje Shugden Conflict today.

Notes:

p236, The Dance of 17 Lives, Mick Brown, Bloomsbury Publishing, 2004.
http://tibet.net/2015/06/12th-religious-conference-of-four-major-schools-of-tibetan-buddhism-and-bon-tradition-underway/
While the 16th Karmapa was on a pilgrimage in Nepal he stopped at Orgyen Rinpoche’s monastery. As the Karmapa entered the monastery he saw a statue of Guru Dragpo trampling Dorje Shugden. The Karmapa stood in the presence of the statue for a while, then pointed his finger at it and asked “who is the person that said to build this statue? This isn’t Nyingma nor Sakya, certainly not Gelug and not Kagyu either. I didn’t say to build it, this is not one of the deities you can’t rely on (meaning you can rely on Dorje Shugden). Although the time is a little early in the future you will definitely need to rely on this deity.” (Dorje Shugden) No one dared to respond and own responsibility. The Karmapa then said “remove this now.” Immediately a person with an axe and shovel came and removed the offensive statue. Many lamas present at that time definitely remember, a seventy five year old man from Chamdo called Samcho witnessed this event.
p 207, the Fourteen Dalai Lamas, Glenn Mullins, 2001

A Tribute to Geshe Rabten Rinpoche

admin — Thu, 03 Jul 2014 07:04:20 +0000

Geshe Rabten Rinpoche was born in January 1920 in the district of Kham, Tibet. A true Dorje Shugden Lama showing every sign of being a highly accomplished master in both Sutra and Tantra, his root-master was none other than the great Kyabje Trijang Rinpoche.

An extract from Geshe Rabten’s Biography – “Life of a Tibetan Monk”

“From the time I was a small child, I met monks in their maroon robes returning from the great monastic universities near Lhasa. I admired them very much. I also occasionally visited the large monastery in our region; and when I watched the monks debating, I was again filled with admiration. When I was about fifteen years old I began to notice how simple, pure and efficient their lives were. I also saw how my own home life, in comparison, was so complicated and demanding of tasks that were never finished. In order to be counted as a qualified monk in the nearby Dhargye Monastery, one had to spend at least three to four years studying and training one’s mind in the Buddha Dharma in one of the three monastic universities near Lhasa. With the thought of becoming such a monk in Dhargye Monastery, I decided at the age of seventeen to go to one of these monastic universities, although at that time I had no desire to become greatly learned in the Dharma.”

When he was eighteen Geshe Rabten went on a three month journey from his birthplace in Kham in the Eastern province of Tibet to Lhasa in central Tibet where he became a monk in the monastic university of Sera. Very soon teachers and fellow students became aware of his magnificent character traits.

While studying and meditating he went through unbelievable hardship. Hence teachers and fellow students gave him the name ‘Milarepa’. Due to his clear and precise way of logical debate, people compared him to Dharmakirti, the great Buddhist logical thinker.

After having studied for about twenty years, he passed the Geshe exam in front of monks from the three great monasteries. He was given the title of the highest rank, ‘Geshe Lharampa’. This is the greatest honor, which is given by the examiners and by His Holiness the Dalai Lama. He also spent many years in solitary retreat, and wrote the book “Song of the Profound View” about his meditation experiences.

In 1964 Geshe Rabten was chosen to be the philosophical assistant of H.H. the 14th Dalai Lama, whose task is to assist His Holiness when taking teachings from his two tutors as well as to engage in debate with His Holiness on philosophical subjects.

In 1969 the Dalai Lama sent the first Western students to Geshe Rabten and then later, due to the amount of Western students that had accumulated he asked Geshe to move to the Tibetan monastery in Rikon, Switzerland to become the Abbot of that monastery and propagate Dharma.

Geshe Rabten was the first Tibetan Buddhist master to introduce the complete Vinaya-tradition and the study of the five major topics of Buddhism to the West. Hence Geshe became the ‘path breaker’ of the complete and complex teachings of Buddhism in the West. Many masters, who are famous in the West today, were Geshe’s students, namely: Gonsar Rinpoche, Sherpa Rinpoche, Tomthog Rinpoche, Zopa Rinpoche, Lama Yeshe, Geshe Penpa, Geshe Tenzin Gonpo, Geshe Thupten Ngawang, Geshe Thubten Trinley and many more.

Geshe Rinpoche was able to bring the essence of the thoughts of Buddha close to the listeners. No matter if the listener was from the West or the East, whoever followed his words felt all the unclearness disappear and in its place a clearness and calmness started to spread in one’s mind. His examples encouraged people to practise sincerely.

Geshe founded the center for higher Tibetan studies, Rabten Choeling at the lake of Geneva (originally Tharpa Choeling), the Tibetan center in Hamburg, Tashi Rabten at the Letzehof, Puntsog Rabten in Munich and Gephel Ling in Milan.

The Passing of Geshe Rabten Rinpoche

This manifestation of the Buddha has no equal. If you are really determined to tame your mind, he will even give you his heart.
Geshe Rabten on Gyalchen Dorje Shugden

The extraordinary signs that occurred when Geshe Rabten passed away in 1986 made his pupils realise that they were witnessing not only the passing of a great teacher but that of a truly enlightened master. During the months after his death, many students experienced an unusual closeness of Geshe during their meditations.

Rabten Rinpoche, the current incarnation of Geshe Rabten Rinpoche

Three years later, Gonsar Rinpoche, Geshe Rabten’s dearest and closest disciple discovered Geshe’s incarnation, and by a thorough series of consultations with various authorative sources including H.H. the 14th Dalai Lama, Kelsang Tsering, the son of Mr. Tenzin Dargye and Mrs. Pasang Gyalmo, was confirmed as the true incarnation of Geshe Rabten Rinpoche out of 180 potential candidates.

Kelsang Tsering was given the name Ven. Tenzin Rabgyä Rinpoche and now lives at Rabten Choeling under the tutelage and care of H.E. Gonsar Rinpoche.

In spring of 1998 the ten year old Ven. Tenzin Rabten Rinpoche gave his first teaching in front of a group of two hundred people in the monastery Rabten Choeling at the lake of Geneva. Unexpectedly and unprepared, the young Rinpoche gave people advice on taking refuge. He spoke in the clear manner of Geshe Rabten’s own special way. The listeners were deeply moved and many of Geshe Rabten’s former students had tears in their eyes.

The current Rabten Rinpoche

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

For more information about this great master, check out these links

The Return Of A Great Master: H.E. Kyabje Denma Gonsar Rinpoche

admin — Wed, 09 Oct 2013 19:13:41 +0000

The 20th Denma Gonsar Rinpoche

On the 6th of October 2013, a very special and propitious event took place in Tsampehling Monastery in Chatreng, the home monastery of the illustrious Kyabje Trijang Rinpoche. That auspicious day marked the enthronement of the new incarnation of one of the most extraordinary lamas of our time, the erudite Kyabje Denma Gonsar Dorje Chang. The late Denma Gonsar Rinpoche, who entered clear light in the year 2005, was an outstanding student of both Kyabje Trijang Rinpoche and Kyabje Pabongka Dechen Nyingpo, and went on to become a highly regarded senior lama and one of the most important figures within the Gelugpa sect. Denma Gonsar Rinpoche was also a prominent lineage holder of various important teachings including the practice of Dorje Shugden.

A few months before Denma Gonsar Rinpoche entered clear light, during a lecture he was giving at Tsampehling Monastery, Rinpoche stated clearly that his next reincarnation would be born in Chatreng, a place famed for its strong devotion to Lama Tsongkhapa and the enlightened Protector Dorje Shugden.

In addition, Denma Gonsar Rinpoche instructed that his next incarnation would be a boy who could recite the root tantra of Guhyasamaja perfectly from memory. This warrants significant note because the root tantra of Guhyasamaja is an advanced, complicated practice with extensive literature consisting of seventeen chapters with tremendous amount of details. That the late Denma Gonsar Rinpoche pre-empted his students to only recognize and enthrone the incarnation with such an incredible ability speaks clearly of his high attainments and clairvoyance. Only an authentic, attained master who has achieved the enlightened mind could return with his attainments intact, to continue to turn the wheel of Dharma again.

And so, as this great Master had prophesied and instructed, his incarnation – the 20th Denma Gonsar Rinpoche was officially enthroned in his Guru’s monastery. The boy by the name of Dorje, who is seven years old today, was born to a prominent family in Chatreng just as the late Denma Gonsar Rinpoche had predicted. Interestingly, it is the same extended family to which Rabten Tulku Rinpoche (reincarnation of Geshe Rabten) also belongs.

A few months before Dorje was recognized, the monks who were charged with the responsibility of looking for Rinpoche’s incarnation consulted the Dorje Shugden oracle who advised that Rinpoche’s incarnation had already been born in eastern Tibet where Chatreng lies, and that the search should begin. The boy they found showed many miraculous signs and one clear indication was the visible symbols of the sun and moon on the boy’s forehead. The sun and moon are symbols of wisdom and compassion indicating the attainment of enlightenment, and from the first Denma Gonsar Rinpoche to the present 20th incarnation, the sun and moon marks have always been visible on their foreheads.

The boy, Dorje bearing visible symbols of the sun and moon on his forehead as had all previous incarnations of Denma Gonsar Rinpoche

And so began the examination and confirmation process. The current Pabongka Choktrul Rinpoche, who frequently travelled to Denma Gonsar Rinpoche’s monastery in Kham to receive teachings and commentaries from the late Master, confirmed Dorje as the current incarnation of Denma Gonsar Rinpoche by divination. The octogenarian Purbu Khuten of Sera Monastery in Lhasa, who was personally trained and authorized by the late Kyabje Trijang Rinpoche, also examined the boy, Dorje, and confirmed him as Denma Gonsar Rinpoche’s incarnation. [See Note 1]

In addition, the very well known Nirtue Rinpoche, regarded as the highest and most respected lama in Denma, Kham, journeyed to Chatreng to test the candidate and concurred that the boy was indeed the correct incarnation of Rinpoche. Also of great import is the official recognition of this boy by His Holiness the Panchen Lama, whose lineage can be traced back to Subuthi, one of the original disciples of the Lord Buddha himself. Upon confirmation, His Holiness the Panchen Lama issued an official letter formally recognizing this incarnation of Denma Gonsar Rinpoche.

The official letter of recognition issued by His Holiness the Panchen Lama. A rough translation of the letter reads: “The search party of Dharmaraja Gonsar Choje Thubten Gelek Gyatso, who have been praying to The Three Jewels these few years, have found the incarnation of Rinpoche in Chatreng, Ganzi. The child born to the father by the name of Tenzin Ngyape and Tzirin Yongchen the mother, is hereby recognized as the reincarnation of the 19th Gonsar Choje Dharmaraja”

Most significantly, the search and recognition committee of Denma Gonsar Rinpoche requested Geshe Tdonsang, the changtso of Geshe Thubten Trinley, to travel to the United States of America and consult H.H. Trijang Choktrul Rinpoche as well as the Ari Khuten (Ganden oracle of Dorje Shugden). Trijang Choktrul Rinpoche confirmed that Dorje was indeed the authentic incarnation of his student from Trijang Choktrul Rinpoche’s previous life. The Ari Khuten took trance of Duldzin and similarly concurred with Trijang Choktrul Rinpoche. Trijang Rinpoche wrote a long life prayer especially for this incarnation of Denma Gonsar Rinpoche and recommended some pujas to be done for the growth of the new Denma Gonsar Rinpoche’s work. Trijang Rinpoche, together with the Dorje Shugden oracle, Ari Khuten, conferred a new and auspicious name on this young and prodigious master, Losang Yeshe Tenzin Gelek Gyatso, the 20th Denma Gonsar Rinpoche. And with that, the return of an enlightened mind, who was also known as Denma Gonsar Kangyur Rinpoche for his adroit grasp of all 108 volumes of the Kangyur, was official.

The enthronement of the present and 20th Denma Gonsar Rinpoche was also attended by officials from the Chinese Government who is presently making preparations for a grand and second enthronement ceremony to be held in Rinpoche’s home monastery. Throughout the Sino-Tibetan conflict, the previous Denma Gonsar Rinpoche worked tirelessly for the good of all people, both Chinese and Tibetan, with complete impartiality void of any personal and political agendas and that won the trust and respect of the Chinese Government. It is from great works such as that of Denma Gonsar Rinpoche that will lend credence and substance to the Tibetan people’s hope to return to their homeland.

The return of a pure and virtuous master such as Denma Gonsar Rinpoche is vastly important not only for the preservation and spread of the holy Dharma but also as yet another undisputable proof that claims of Dorje Shugden practitioners not being able to take a positive rebirth are nothing but baseless lies intended to trick unwary practitioners into giving up a very crucial Dharma practice for this degenerate time.

DorjeShugden.com celebrates the return of Denma Gonsar Rinpoche with Dharma practitioners all over the world and prays for this great Master’s long and auspicious life, spreading the Dharma and the Protector practice in all ten directions.

Note 1: It is strange and most unfortunate that the original Sera Monastery recognizes and propitiates the enlightened Protector Dorje Shugden whilst Sera Monastery in India refuses to due to pressure from the Dalai Lama’s office and the Central Tibetan Administration.

Pictures of the enthronement of the 20th Denma Gonsar Rinpoche

The enthronement ceremony of the present Denma Gonsar Rinpoche at Tsampehling Monastery, Chatreng

A happy 20th Denma Gonsar Rinpoche

The enthronement ceremony was well attended by senior monks of Chatreng and Chinese officials

Jigme Norbu (1831-1861), the Fourth Zhabdrung Mind Incarnation

admin — Tue, 30 Oct 2012 23:55:32 +0000

High Lamas can manifest in different forms, such as the Mind emanation, Body emanation or Speech emanation. Jigme Norbu was a layman who was recognised as the Mind emanation of Zhabdrung Ngawang Namgyal (1594-1651). To understand the importance of this incarnation, we must look at the achievements of Zhabdrung Ngawang Namgyal, who was the reincarnation of one of the main lineage holders of the Drukpa Kagyu tradition, Padma Karpo (1527-1592).

Zhabdrung Ngawang Namgyal was key in reinstating the independence of Bhutan from Tibet under the reign of H.H. the 5th Dalai Lama and seen as the founder of Bhutan. Zhabdrung Ngawang Namgyal also established two systems of administrative power in Bhutan; one led by the Desi, who was responsible for civil administration while the other, led by Je Khenpo, was responsible for the spiritual administration of the country as the central monk body.

As a result of the enormous infighting among the succession of Desis, its role became redundant when the Bhutanese Monarchy came into power in 1907. However, the role of the Je Khenpo remains, and he is seen as the head of the Drukpa Kagyu school of Buddhism in Bhutan.

After the passing away of Zhabdrung Ngawang Namgyal, three incarnations were identified, one for his body, one for his speech and one for his mind. However, only the mind reincarnation was recognized to be his successor, and called the Zhabdrung.

Jigme Norbu, the Fourth Mind Incarnation of the Zhabdrung, was born into the respected family line of the renowned Bhutanese Nyingma terton, Pemalingpa (1450-1521), whose Nyingma teachings had became part of the Drukpa lineage. His list of teachers included several important Je Khenpos, including Sherab Gyaltsen (25th Je Khenpo), Padma Zangpo (27th/29th Je Khenpo), Jampel Gyatso (30th Je Khenpo), and Yonten Gyaltsen (31st Je Khenpo).

After Jigme Norbu was recognized as the mind reincarnation of the Zhabdrung, he was enthroned as the Desi in 1851 under the recommendation of the Central Monk Body. However, Jigme Norbu did not want to be ordained and decided to take a consort to practice advanced Mahamudra.

He also had a daughter. This was not well looked upon by Bhutanese society. That, combined with a suspicion that he was involved in a political coup, were the reasons behind his resignation in 1852. Soon after, he left his monastic seat, Talo Sanga Choling, which is located at Talo valley, and journeyed to Tibet.

Later, Jigme Norbu returned to Gorina, the monastery which was founded by his teacher, Sherab Gyeltsen, and passed into clear light at the age of 31.

Jigme Norbu’s compositions were published as one volume (1071 pages) by the National Library of Bhutan in 1984. It is entitled, “The Collected Works of the Fourth Zhabdrung Tulku of Bhutan, Jigme Norbu (1831-1861)”. Among the many great writings by Jigme Norbu is a ritual to various protectors. The introduction emphasized Guru Rinpoche Padma Thotrend as “Powerful Lotus of the Garland of Skulls”. He is regarded as a valid object of refuge for us and all of his followers, particularly the terton Pemalingpa and their protectors.

The ritual explains how to set up tormas, and explanations on different sections, such as the invocation and prostration. Protectors mentioned in this ritual include Mahakala, Tsering Chenga, Shinkongma, Rahula, Pam Busum, Tsiu Marpo, Palden Lhamo, Chatri Tsengod, Dorje Shugden, and Jagpa Melen.

There are many similarities in Jigme Norbu’s writings to the 17^th century Drukpa master, Drubwang Dreuley. Dreuley is the only other recorded Drukpa Master in Bhutan to have propitiated Dorje Shugden. Within the text authored by Jigme Norbu, as in the ritual by Dreuley, Dorje Shugden is specifically invoked from Lanka and Lhasa and at the end of the ritual, there is a praise to all protectors.

The volume also included a ritual specifically devoted to Dorje Shugden which seems to have drawn from the ritual written by the previous Drukpa master Dreuley. For example, the verses at the beginning that describe Dorje Shugden match those in the ritual composed by Dreuley.

Throughout the ritual, there are verses that seem to match verbatim, verses that match but with slight amendments, as well as completely new verses. The amendments included the many places where Dorje Shugden resides, such as Sakya Monastery, Doldum Bu Chokor, and Trode Khangsar in Lhasa. These places are all mentioned in the verses just before the invocation prayers. In Dreuley’s ritual, we find the same invocation praises, with only marginal variations.

We find identical verses of praise in both rituals. However, in Jigme Norbu’s first line of praise, which was modified from Dreuley’s ritual, Dorje Shugden is asserted to be the great protector who is the collection of all Buddha’s power, thus referencing Shugden’s own indisputably enlightened nature. There are also references and praises across the text to Guru Rinpoche, a rare connection that is not commonly associated with Dorje Shugden practice. For example, in the confession verses, it reads:

Ordered to protect the essential doctrine
By Padma Wang and Jamyang father and sons
Heruka and Vajrakapalamalin [Guru Rinpoche],
Dorje Shugden and retinue consider me.

While later verses in the enthronement parts of the ritual read:

Fully empowered and vajra-sealed
By deathless Vidyadhara Vajrakapalamalin [Garland of Skulls Guru Rinpoche],
To protect the general and specific doctrine,
I enthrone you as the Great King of Dharma Protectors.

We must take note especially of the clear references made within Jigme Norbu’s writings of Dorje Shugden’s Buddha nature and his intricate connection to Guru Rinpoche. In view of the uniqueness of this ritual, which has praises to Guru Rinpoche throughout, we could wonder if Dorje Shugden is a very special protector to this Great Master alone in Bhutan, or to all its previous great masters as well.

Manjushri

admin — Tue, 03 Jul 2012 11:59:25 +0000

Bearer of the Wisdom Sword

Dorje Shugden is a sublime emanation of Venerable Manjushri, Buddha of Wisdom. Highly attained masters like Mahasiddha Tagphu Pemavajra, Kyabje Pabongkha Rinpoche and Kyabje Trijang Rinpoche have mentioned this in their teachings and written works.

Venerable Manjushri’s name is a combination of ‘Manju’, which means gentle and ‘Shri’, which means brilliance. Therefore Manjushri literally means ‘Gentle Brilliance’.

Manjushri is really a fully enlightened being and has manifested as the Bodhisattva student of Buddha Shakyamuni. In the Sutra Revealing the Abode of Manjushri, Buddha explains that in the remote past, Manjushri attained full Enlightenment in his pure land as a Buddha called Tathagata Lamp of the Nagas. In the same Sutra, Buddha also describes how Manjushri manifests countless emanations to help sentient beings in many worlds and planes of existence.

Although Manjushri appeared as a disciple of the Buddha, he had great power himself to help sentient beings. Sometimes people would come to Buddha for help and advice but Buddha would refer them to Manjushri because they had a stronger karmic link with him. Some had such a strong connection with Manjushri that through his blessings and skill, they were able to develop very powerful realizations.

Thus, Manjushri features extensively in the scriptures of the Sutra and Tantra teachings. In the form of a Yidam (meditational deity), Manjushri appears as a 16 year-old youth wearing the six ornaments of a Bodhisattva.

He carries the fiery sword of wisdom in his right hand that he brandishes against the darkness of ignorance. In his left hand, he holds the stem of a lotus that blooms with the Perfection of Wisdom scripture resting on it.

Both the sword and the scripture denote Manjushri’s ability to bestow wisdom as a means to liberate sentient beings. Thus, Dorje Shugden closely resembles Manjushri, by holding up in the air a flaming sword of wisdom.

Mahasiddha Biwawa

admin — Tue, 03 Jul 2012 11:57:50 +0000

Lord of Miracles

The earliest recognized incarnation of Dorje Shugden was born in ancient India as the famous Mahasiddha Biwawa. Mahasiddhas are spiritual practitioners (yogis) who have achieved profound spiritual realization, and are characterized by their often unconventional and outrageous behaviour and teachings.

Biwawa is among the earliest lineage-holders of the Chakrasamvara Tantra, which he achieved by diligently practicing Tantra at night in Nalanda Monastery. After practicing for a very long time without any apparent results, Biwawa had a series of nightmares which he took to be a bad omen so he threw his mala in the latrine out of sheer frustration.

He was initially very disheartened but he later had a dream of the female Buddha Nairatmya, where the nightmares were revealed to be a sign of impending spiritual attainment. He recovered his mala, purified it with incense and resumed his practice.

As Biwawa performed his practices, mysterious women would appear. Eventually the female Buddha Nairatmya appeared and gave him initiation directly. In actuality, these women were divine Dakinis who came to partake of his Tsog offerings and Tantric rituals. However, many monks saw these Dakinis as ordinary women entering his quarters and Biwawa was expelled from the monastery. He freely excepted the blame and even called himself “Bira Wapa” or ‘Goitered Hero’.

After his expulsion, Biwawa roamed the land as a disheveled yogin. At one time, he parted a river with his miraculous powers which was witnessed by some monks. The monks realised that he was actually a Mahasiddha, so monastic officials came to apologize to him and request his return to the monastery.

However, Biwawa had already taken off his robes, so he continued on his way and eventually came upon the forest of a nearby kingdom. As soon as the king heard that he was a Buddhist yogi, he ordered his arrest. Then, after he ordered the guards to bind him with chains, they attempted to drown him, bury him and subject him to many other such tortures. However, Biwawa was not harmed in any way and remained unperturbed. Eventually, the king developed tremendous faith in him and became Buddhist along with his whole kingdom.

On the way to south India, Biwawa came across a river that he wanted to cross but the boatman requested for payment. He said he didn’t have any money so he stopped the river with his miraculous powers and crossed the river on his own. The boatman developed faith in him and became one of his greatest students. He was called Dombi Heruka.

Then, Biwawa came to another kingdom and entered a local tavern. He began to drink a lot of beer and wouldn’t stop drinking so the bartender demanded that he pay for his beer. At first he refused to pay but the bartender insisted. Biwawa held his hand aloft to the sky in a threatening mudra to stop the sun and said that he would pay for the beer only when the sun set. The sun stayed in the sky for days which created much chaos and distress among the people.

Subsequently, the King came and requested that he let the sun set and there was darkness for three days. By witnessing this display of Biwawa’s extraordinary powers, the people soon developed faith in him and the entire kingdom eventually entered the Buddhist path.

Along his travels, Biwawa arrived at a place in South India where the king kept five hundred dreadlocked yogis as ritual masters to slaughter tens of thousands of livestock for blood offerings to a statue of Ishvara. Biwawa went directly to the statue and as he pointed his finger at it, the statue broke into four parts, terrifying the king and his subjects.

Then, Biwawa magically restored the statue to its original state with an image of Avalokiteshvara on its head. One of the dreadlocked yogis developed strong faith in Biwawa, became his student and was known as the famous Mahasiddha Krishnapada.

People at that time developed intense faith easily after just seeing a display of miracles. Using this method to bring many people to Dharma and to spread the teachings, Biwawa tirelessly performed many miracles which instilled strong faith in people everywhere. In this lifetime, he had countless disciples, some of whom, became powerful Mahasiddhas themselves.

Thonmi Sambhota

admin — Tue, 03 Jul 2012 11:55:05 +0000

Thonmi Sambhota

Architect of the Tibetan Script

The legendary Thonmi Sambhota is widely regarded as one of the earlier incarnations of Dorje Shugden. His life, although shrouded in legend, is still very much an integral part of early Tibetan history. His name is written as Thonmi or sometimes as Tumi (man from Tu), reflecting the place of his birth. Sambhota is Sanskrit and it means Tibetan (Bhota) Scholar (Sam).

Thonmi Sambhota is said to have been born to Anu, a minister to King Songtsen Gampo and was from the Thonmi clan from Central Tibet. He grew to become such an intelligent young man that the Tibetan Emperor showed him favor. In 633, he was sent on an expedition to India with seven other brilliant young Tibetans to study and research the Indian scripts in order to develop one for the Tibetan language. At that time, he was just a teenager.

The Tibetan Emperor gave the traveling party enough gold to cover their expenses throughout their stay in India, as well as some valuable gifts to be presented to the Indian King, Peljinje Bina Lhachen, according to Tibetan records. Along their journey, the expedition passed through Nepal and the Nepalese King gave them fever preventive medicines in exchange for some of the valuable gifts they had in their possession. The medicines proved to be crucial for their survival through the long trek into tropical India.

Upon arriving in India, the expedition searched far and wide before finally discovering Brahmin Lijinkara and another teacher known in Tibetan as Lha Rigpa Sengge or Devavidyasimha. With these and other teachers, Thonmi Sambhota studied language, grammar, lexicography, poetry, literature and related topics, and also philosophy for about seven years. Unfortunately, the other Tibetan youths accompanying Thonmi Sambhota to India died because of the tropical heat, according to written records and also verbal history.

Upon completing his studies, Thonmi Sambhota returned to Tibet with gifts from the Indian King to the Tibetan Emperor. He also brought with him every available treatise on Sanskrit grammar, and also many other texts from India to Tibet. These texts are said to be amongst the very first Buddhist scriptures to enter Tibet from India.

Thonmi Sambhota then commenced the great project of conceptualizing the Tibetan script at the Kukarmaru Palace in Lhasa. He was reputed to have developed the Tibetan script based on the fusion of the Devanagari and Kashmiri scripts. He was also credited with the composition of six accompanying texts that delineate Tibetan grammar, which was based on the Sanskrit equivalent. However, only two texts are extant today (Sumchupa and Takjukpa) and are still very much in use in the study of Tibetan grammar.

According to one account, Thonmi Sambhota presented his creation to Emperor Songtsen Gampo in a grand assembly that was attended by all the ministers and dignitaries. Then, he began to teach the Emperor to read and write this new script, and the intricacies of grammar. In gratitude, the Emperor bestowed on him the title Lopon Thonmi. It was said that the Emperor then retired for four years to master this new script and grammar, and subsequently engaged in many translations including twenty-one Tantric texts on Avalokiteshvara. The Emperor was also said to have composed the two large volumes of the Mani Kabum, a collection of teachings and practices revolving around Avalokiteshvara.

According to legend, Thonmi Sambhota was highly regarded and heavily rewarded for his invention. But some of his fellow ministers harbored jealousy and defamed him in the Emperor’s presence. Thonmi Sambhota eventually won them over by explaining the value of his achievement and the sufferings he had endured.

There is no record of the year of Thonmi Sambhota’s passing or the length of his life. He is said to have had at least one son called Mahasata and grandson Nyima Longsel. He had two apprentice translators and they were known as Dharmakosha or Lhalung Dorje Pel and Drenka Mulakosha. Thonmi Sambhota would eventually be counted as the fourth of the seven most trusted and wisest ministers of the Emperor Songtsen Gampo.

Trisong Detsen

admin — Tue, 03 Jul 2012 11:53:24 +0000

Trisong Detsen

The Dharma King

In 790 CE, another of the earlier incarnations of Dorje Shugden, Trisong Detsen, was born in Tibet. He was of royal blood and his parents were King Me Aktsomchen and Princess Chin Ch’eng Kun Chu. This young boy would eventually grow up to become one of the Three Great Dharma Kings of Tibet, laying the foundation for Buddhism to take root in the Tibetan plateau.

The Tibetan empire that the young Trisong Detsen inherited was in serious decline. After the glorious reign of King Songtsen Gampo, the first Dharma King of Tibet, the empire was disintegrating as Tibet lost several cities in Turkestan, Nepal became embroiled in a rebellion, and the Arabs began encroaching on the Western front of the Tibetan empire.

King Trisong Detsen initiated several successful military campaigns against Tang China and against the Arabs in the West. However, he is best remembered by later generations of Tibetan Buddhists for his great patronage of Buddhism. He invited Shantaraksita, Padmasambhava, Kamalashila and various other great Indian pandits to Tibet, thus initiating the first dissemination of Buddhism in the Land of Snows.

King Trisong Detsen, together with the Indian master Shantaraksita, also began the construction of Samye Monastery, the first Buddhist monastery on Tibetan soil. However, the project was plagued by a series of accidents. The building itself would collapse when construction reached a certain point, and the workers were afraid, believing that the accidents were caused by a demon that inhabited a nearby river. Therefore, Shantaraksita advised the King to invite Padmasambhava, a Tantric adept, to subdue these opposing supernatural forces.

The arrival of Padmasambhava and the eventual subjugation of supernatural forces ensured the completion of Samye Monastery and the diffusion of Tantra teachings in Tibet. Under King Trisong Detsen’s patronage, the very first ordination of Tibetan monks was also performed at Samye Monastery. The King also initiated an immense project to translate the vast corpus of Buddhist scriptures from Sanskrit into Classical Tibetan.

At that time, Buddhist masters and scholars from both China and India were propagating the Buddhist teachings in Tibet. Suspecting that the Chinese Chan Meditation Master Hvashang Mo-ho-yen was propagating misinterpreted teachings, King Trisong Detsen hosted a famous two-year debate from 792-794 CE, known by Western Tibetologists as the “Council of Lhasa” although it took place at Samye Monastery, which was quite a distance from Lhasa.

The great debate was between the Chinese Chan Meditation Master Hvashang Mo-ho-yen and the scholar Kamalashila, a student of Shantaraksita, and eventually became known as the debate between Chinese and Indian Buddhist traditions as they were represented in Tibet. Kamalashila represented the “gradualist approach” to enlightenment according to the Buddhist philosophy that flourished in India. Meanwhile, Mo-ho-yen represented the third dissemination of Chan Buddhism in Tibet. In the end, Kamalashila was victorious and the Chan master was banished. This marked the turning point during which Tibet shifted squarely towards India for its lineage and teachings of Buddhism.

King Trisong Detsen had five wives who bore him three sons and two daughters (the numbers varies depending on the source). Amongst his wives, Yeshe Tsogyal was the most famous for being later considered to be an emanation of Vajrayogini. She was offered to his guru, Padmasambhava, by the king and became the guru’s consort and student. King Trisong Detsen eventually retired to live at Zungkar, handing over power to his second son, Mune Tsenpo in 797 AD.

Dorje Shugden and Dalai Lama - Spreading Dharma Together » incarnation

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

What Happens to Dorje Shugden Lamas?

The Proof is in the Pudding

H.H. Kyabje Pabongka Rinpoche

H.H. Kyabje Ling Rinpoche

H.H. Kyabje Trijang Rinpoche

H.H. Kyabje Zong Rinpoche

H.E. Zemey Rinpoche

H.E. Kyabje Domo Geshe Rinpoche

H.E. Kyabje Denma Gonsa Rinpoche

H.E. Kyabje Dagom Rinpoche

Ven. Geshe Rabten Rinpoche

Venerable Lama Thubten Yeshe

H.E. Serkong Dorjechang

H.E. Lati Rinpoche

Venerable Zawa Rinpoche

H.H. Sharpa Choeje Rinpoche Jetsun Lobsang Nyima

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

Conclusion

The Dalai Lamas – A Divine Comedy

Notes:

A Tribute to Geshe Rabten Rinpoche

An extract from Geshe Rabten’s Biography – “Life of a Tibetan Monk”

The Passing of Geshe Rabten Rinpoche

For more information about this great master, check out these links

The Return Of A Great Master: H.E. Kyabje Denma Gonsar Rinpoche

Pictures of the enthronement of the 20th Denma Gonsar Rinpoche

Jigme Norbu (1831-1861), the Fourth Zhabdrung Mind Incarnation

Manjushri

Bearer of the Wisdom Sword

Mahasiddha Biwawa

Lord of Miracles

Thonmi Sambhota

Architect of the Tibetan Script

Trisong Detsen

The Dharma King

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