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

This image of Dorje Shugden is unusually peaceful and has been repainted based on an old thangka from the 1960′s. Similar to another downloadable thangka, this thangka has a plain background, bringing out the main features of Dorje Shugden. Like many Dorje Shugden images, the facial features are said to resemble Kyabje Pabongka Rinpoche, who was one of the most influential Gelugpa lineage masters at the time.

Kyabje Pabongka Rinpoche was responsible for the spread of Dorje Shugden’s practice throughout the Gelugpas, which was continued by his student, Kyabje Trijang Rinpoche.

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He was the root Lama of both Kyabje Ling Rinpoche and Kyabje Trijang Rinpoche, the two tutors of the present Dalai Lama, and the teacher of most of the other Gelug Lamas who have been bringing the Dharma to the West since they fled Tibet in 1959.^[1] Pabongka was offered the regency of the present Dalai Lama but declined the request because “he strongly disliked political affairs.”^[2]

Content:

1. Early Life and Education
2. His Spiritual Guide and Practice of Buddhism
3. Achievements
   1. As a Buddhist Teacher
   2. As a Buddhist Author
   3. Other Spiritual Activities
      • Holder of the Ganden Oral Lineage
      • Holder of the Heruka Body Mandala Lineage
      • His Work and Retreat Schedule
4. Views
   1. Position on Politics and Religion
   2. Position on Other Tibetan Buddhist Schools
   3. Position on Bon Religion
5. Death
6. Notes
7. Bibliography
8. External Links

Early Life and Education

Pabongka Rinpoche was born in 1878, at a town called Tsawa Li in the Yeru Shang district of the state of Tsang, north of Lhasa in Tibet.

According to Ribur Rinpoche, one of Je Pabongkapa’s main disciples: “Lord Pabongka Vajradhara Dechen Nyingpo Pal Zangpo was born north of Lhasa in 1878. His father was a minor official but the family was not wealthy. Although the night was dark, a light shone in the room, and people outside the house had a vision of a protector on the roof.”^[3]

As a child he was alleged to exhibit unusual qualities and in his seventh year was taken before Sharpa Chuje Lobsang Dargye, one of the leading religious figures of the day, who “felt sure that the boy must be a reincarnated saint” and foretold that if the child were placed in the Gyalrong House of Sera Mey Monastery, something “wonderful would happen with him in the future.”

Later on, he was found to be a reincarnation of the Changkya line, which included the well-known scholar Changkya Rolpay Dorje (1717-1786 AD). The Lamas of this line had done much teaching in the regions of Mongolia and China, including in the court of the Chinese emperor himself, and so the name “Changkya” had strong Chinese connotations. As the Tibetan government and people were already sensitive to the pressures put on them from China, the name “Changkya” was ruled out and the boy declared to be “Pabongka” instead.^[4]
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His Spiritual Guide and Practice of Buddhism

Pabongka received his formal spiritual education at Sera Mey Monastery. At first he was very poor and not famous. He studied hard to be a Geshe, meditated and gave empowerments. Pabongka studied with Jaba Sonpo Rinpoche; however his root Guru or Spiritual Guide was Dagpo Lama Rinpoche (sometimes spelt Tagpo or Thagpo).

Ribur Rinpoche described how Je Pabongkapa met his root Guru: “His root guru was Dagpo Lama Rinpoche Jampael Lhuendrub Gyatso, from Lhoka. He was definitely a bodhisattva, and Pabongka Rinpoche was his foremost disciple. He lived in a cave in Pasang and his main practice was bodhichitta; his main deity was Avalokiteshvara and he would recite 50,000 manis [the mantra, om mani padme hum] every night. When Kyabje Pabongka first met Dagpo Rinpoche at a tsog offering ceremony in Lhasa, he cried out of reverence from beginning to end.”^[3]

Je Phabongkhapa was a keen meditator and emphasized Lamrim, Lojong and Mahamudra. When he had finished his studies at Sera Monastery, he visited Dagpo Lama Rinpoche in his cave and was sent into a Lamrim retreat nearby. According to Ribur Rinpoche: “Dagpo Lama Rinpoche would teach him a Lam-rim topic and then Pabongka Rinpoche would go away and meditate on it. Later he would return to explain what he’d understood: if he had gained some realization, Dagpo Lama Rinpoche would teach him some more and Pabongka Rinpoche would go back and meditate on that. It went on like this for ten years.”^[3]

Pabongka Rinpoche was a renunciate and eschewed worldly attainments and politics. His faithful attendant once demolished the small old building inhabited by Pabongka Rinpoche while he was a way on a long tour, and constructed in its place a large ornate residence rivaling the private quarters of the Dalai Lama. When Pabongka Rinpoche returned he was not pleased and said, “I am only a minor hermit Lama and you should not have built something like this for me. I am not famous and the essence of what I teach is renunciation of the worldly life. Therefore I am embarrassed by rooms like these.”^[5]

According to Rilbur Rinpoche, Je Phabongkhapa was always gentle and never got angry: “Any anger had been completely pacified by his bodhichitta.” Even when long lines of people were waiting for blessings, he would ask each one individually how they were and tap them on the head. Sometimes he dispensed medicine.^[5]

His two main spiritual qualities according to his disciples were, from the Tantric point of view, his realization and ability to present Heruka, and from the Sutra point of view, his ability to teach Lamrim. He attributed all his qualities to his own Spiritual Guide, showing him deference throughout his life. Whenever he visited his Spiritual Guide’s monastery, he would dismount as soon as it appeared in view and prostrate all the way to the door and when he left he would walk backwards until it was out of sight.^[5]

Pabongka Rinpoche’s full name was Kyabje Pabongkapa Jetsun Jampa Tenzin Trinley Gyatso Pel Sangpo, which translates as the “Lord Protector, the one from Pabongka, the venerable and glorious Master whose name is the Loving One, Keeper of the Buddha’s Teachings, Ocean of the Mighty Deeds of the Buddha.” He is also popularly known as “Dechen Nyingpo,” which means “Essence of Great Bliss” and refers to his mastery of the secret teachings of Buddhism.^[6]
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Achievements

As a Buddhist Teacher

After his graduation from Sera Mey with the attainment of a Geshe degree, Pabongka Rinpoche had great success in his teaching tours through the countryside outside the capital Lhasa, and his fame started to spread. With his great skill as a public teacher, he gradually began to build up a large following, his teachings bringing as many as 10,000 students. These included lay people from all over Tibet, which broke with the long-held tradition of only teaching to those ordained as monks.^[4]

According to one reincarnate Lama who attended his teachings: “He was an exceptionally learned and gifted scholar, and his interpretation of the Doctrine adhered to the meaning of the Lord Buddha’s words exactly. He was short, broad-faced, and of rather heavy build, but when he opened his mouth to speak his words had such clarity and sweetness that no one could help being moved.” .^[7]

Pabongka Rinpoche was the first Gelug teacher who taught lay persons outside the monasteries and became very influential. In his memoir of his root Guru, Rilbur Rinpoche said:

When he taught he would sit for up to eight hours without moving. About two thousand people would come to his general discourses and initiations and fewer to special teachings, but when he gave Bodhisattva vows, up to ten thousand people would show up.^[8]

Kyongla Rinpoche described his teachings:

The Rinpoche was accustomed to illustrate his teaching by means of concrete examples and personal stories, with abundant references to the teaching of the Lord Buddha and to the commentaries of ancient scholars and saints. Whenever he noticed that his audience was becoming tired or restless, he would tell a comical story to rouse them and get a laugh.

The Lharampa Geshe Khen Rinpoche described attending Pabongka Rinpoche’s teachings thus:

His voice was incredibly powerful. On many occasions he would address gatherings of many thousands of people, yet everyone could hear him clearly (in those days in Tibet we had never heard of microphones or loudspeakers)… Pabongka Rinpoche had an uncanny ability to relate to his audience, and for this reason he became a teacher for the common man as well as for us monks.

The Rinpoche’s great accomplishment was that he found a way to attract and lead listeners of every level. His most famous weapon was his humor. Public discourses in Tibet could sometimes go on for ten hours or more without a break, and only a great saint could keep his attention up so long. Inevitably part of the audience would start to nod, or fall into some reverie.

Then Pabongka Rinpoche would suddenly relate an amusing story or joke with a useful moral, and send his listeners into peals of laughter. This would startle the day-dreamers, who were always looking around and asking their neighbors to repeat the joke to them.”^[9]

In Liberation in the Palm of Your Hand, Trijang Rinpoche says he attempted to convey the “extraordinary” qualities of Je Phabongkhapa’s teachings, which he described:

Each part of the teaching was enriched by instructions taken from the confidential oral lineages. Each section was illustrated by analogies, conclusive formal logic, amazing stories, and trustworthy quotations. The teaching could easily be understood by beginners, and yet was tailored for all levels of intelligence. It was beneficial for the mind because it was so inspiring.

Sometimes we were moved to laughter, becoming wide awake and alive. Sometimes we were reduced to tears and cried helplessly. At other times we became afraid or were moved to feel, ‘I would gladly give up this life and devote myself solely to my practice.’ This feeling of renunciation was overwhelming. These are some of the ways in which all of his discourses were so extraordinary.^[10]

Je Pabongka apparently had an ability to reach even those of the higher echelons of society who were not much interested in Dharma. For example, Dapon Tsago, a member of the nobility who held a powerful position equivalent to Minister of Defense, once attended a public teaching “not to hear the Dharma but rather to put in an appearance” as Jetsun Khen Rinpoche describes it:

So one day this great general marches in to the hall, decked out in silk, his long hair flowing in carefully tailored locks (this was considered manly and high fashion in old Tibet)… A great ceremonial sword hung from his belt, clanging importantly as he swaggered in. By the end of the first section of the teaching he was seen leaving the hall quietly, deep in thought—he had wrapped his weapon of war in a cloth to hide it, and was taking it home.

Later on we could see he had actually trimmed off his warrior’s locks, and finally one day he threw himself before the Rinpoche and asked to be granted the special lifetime religious vows for laymen. Thereafter he always followed Pabongka Rinpoche around, to every public teaching he gave.^[11]

According to the Western monk Helmut Gassner, the Dalai Lama’s translator for 17 years:

It is said that when Pabongka Rinpoche gave Dharma discourses many in the audience gained profound insights into the failings of our worldly concerns to develop the lasting determination to exchange the constant quest for honor, praise, well-being and gain with sincere aspiration, kindness and concern for others.

This unusual ability to teach is not an integral part of Tibetan culture. It is rather at the heart of the living transmission of the teachings of the historical Buddha from one great master to the next. It is, first and foremost, an oral transmission: the master teaches his gifted disciple continuously until the transmitted knowledge becomes the student’s second nature.^[12]

Due to his skill as a Buddhist master, the thirteenth Dalai Lama requested Kyabje Pabongka to give the yearly Lamrim teachings in 1925, instead of asking the Ganden throneholder (Ganden Tripa) as was customary. Usually these teachings lasted seven days, but these lasted for eleven days.^[13]

Je Pabongka had a profound and far-reaching influence on the Gelug tradition:

Pabongka Rinpoche was probably the most influential Gelug lama of this century, holding all the important lineages of sutra and tantra and passing them on to most of the important Gelug lamas of the next two generations; the list of his oral discourses is vast in depth and breadth.

He was also the root guru of the Kyabje Ling Rinpoche (1903-83), Senior Tutor of the Dalai Lama, Trijang Rinpoche, and many other highly respected teachers. His collected works occupy fifteen large volumes and over every aspect of Buddhism. If you have ever received a teaching from a Gelug lama, you have been influenced by Pabongka Rinpoche.^[14]

His foremost disciple, Trijang Rinpoche, praises his teacher highly in Liberation in the Palm of Your Hand, including:

Our childish minds were unfit vessels for so vast an ocean of teachings, so precious a source of qualities. How sad if these teachings were forgotten!^[15]

In Geshe Ngawang Dhargeyey’s commentary to the Wheel of Sharp Weapons, he says^[16]:

Likewise, Lama Trijang Dorje Chang, Junior Tutor to His Holiness the present Dalai Lama, folds his hands upon the crown of his head whenever he mentions Kyabje Pabongka Rinpoche. He was such a great lama, unsurpassed by any, that hardly any lamas or geshes of the Three Pillars (the monasteries of Ganden, Sera and Drepung) had not been his disciples.

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As a Buddhist Author

In 1921 at Chuzang Hermitage near Lhasa, Pabongka Rinpoche gave a historic 24-day exposition on the Lam Rim, or “stages of the path,” that was attended by some seven hundred people. Many monks came from the three major monasteries in Lhasa, and many more travelled weeks from the Central Province, from Tsang, and from as far away as Amdo and Kham. This included about 30 lamas and reincarnations of lamas. There were also many lay people present.

According to Rato Khyongla Rinpoche, who was present: “During that summer session several traders and at least two high government officials found their lives transformed by his eloquence: they forsook their jobs to study religion and to give themselves to meditation.” ^[17]

The teachings covered every topic in the progressive stages to attain enlightenment. These teachings were transcribed and edited by one of his main students, Trijang Rinpoche, who later became the Junior Tutor of the 14th Dalai Lama. Trijang Rinpoche explains the good qualities of the Lamrim teachings given by his root Guru and then explains how the idea of the book came to him:

How could I possibly convey all this on paper! Yet what a pity if all the key points contained in these inspiring instructions were lost. This thought gave me the courage to write this book. As my precious guru later advised me, ‘Some of the people present could not follow the teaching. I’m afraid I do not trust all the notes people took during the classes. I therefore ask you to publish a book. Put in it anything you feel sure of.’ In this book I have accurately recorded my lama’s teachings in the hope that this substitute for his speech will be beneficial to my friends who wish to succeed in their practice.^[10]

Published in Tibetan in 1958, these teachings were eventually translated into English and published as Liberation in the Palm of Your Hand (Tib. rNam grol lag bcangs) in 1991. This book forms the basis of most Gelug teachers’ Lam Rim presentations, including those of the FPMT^[18] and of Geshe Kelsang Gyatso’s acclaimed Lam Rim text Joyful Path of Good Fortune.^[19]

Kyabje Pabongka also wrote many other books. His collected works occupy fifteen large volumes and cover every aspect of Buddhism.^[20] These texts provide explanations on sadhanas, chanting, how to make tormas and myriad other subjects. Among these texts, is a Dorje Shugden practice which includes the empowerment^[21] and the sadhana of the female Buddha Vajrayogini, based on the Heruka Root Tantra. Both of these texts are widely used in the Gelugpa tradition today.^[22]
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Other Spiritual Activities

Also known as Trinlay Gyatso, Je Pabongka held the lineage of the Tantric Deity Heruka. According to Geshe Kelsang Gyatso: “This great Lama was like the sun of Dharma, illuminating the hidden meaning of both Sutra and Secret Mantra (Tantra). He passed the Mahamudra lineage to his heart Son, Yongdzin Trijang Dorjechang.”^[23]

Lama Zopa of the FPMT praised the enlightened qualities of Je Pabongka (Pabongka Dechen Nyingpo):

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.^[24]

Je Pabongka had many disciples, including the most famous Gelugpa Lamas of the twentieth century, who consider him to be a source of uncommon inspiration. Rilbur Rinpoche, for example, was held and tortured by the Chinese for two decades and famously said “If I told you what happened on a regular basis, you would find it hard to believe.” By all accounts he emerged from his trials with a heart full of love and forgiveness and, when asked how, he replied that it was due to the blessings and teachings of his root Lama Kyabje Pabongka Rinpoche.

According to Kyabje Zong Rinpoche, a highly regarded Lharampa Geshe, Je Pabongka was considered an emanation of the Highest Yoga Tantra Deity, Buddha Heruka. He explains how 32 reincarnate Lamas, including his own teacher Tapu Dorjechang, attended his Lamrim teachings in Lhasa:

Tapu Dorje Chang could hear statues of Avalokiteshvara and Tara speak, and saw visions of multi-armed Yidams (Deities). Once Kyabje Phabongka invoked the wisdom beings of Heruka’s mandala to enter into a statue of Heruka Chakrasambara. Heruka then offered nectar to Kyabje Phabongka, and prophesied that seven generations of his disciples would be protected by the body mandala of Heruka. Kyabje Trijang Dorje Chang is cared for by Heruka Chakrasambara, as are his disciples.^[25]

Geshe Kelsang Gyatso also describes Je Pabongka as an emanation of Buddha Heruka.^[26] Geshe Ngawang Dhargyey gives an account of his mastery of the practice in his commentary to Wheel of Sharp Weapons^[27]:

Once, in the cave-under-water, he experienced a manifestation of Yamantaka for nine days, while he himself was essentially Heruka Chakrasambhava. Further, he experienced a manifestation of Vajra Yogini who told him of the benefits to be derived from merging the Vajra Yogini teachings of the Sakya and Gelug traditions into one meditational practice. When he once made a great (tsog) offering beside a Heruka statue in Lhasa, the wisdom body actually entered into the statue. The statue danced and told him that whoever received Heruka initiation from him up to the seventh generator would be taken to the dakini realms.

Je Phabongkhapa’s most famous disciples were Kyabje Trijang Rinpoche and Kyabje Ling Rinpoche because they were the main teachers of the 14th Dalai Lama, who considered Trijang Rinpoche to be his root Guru.^[28] Kyabje Zong Rinpoche explains:

Kyabje Trijang Rinpoche and Kyabje Ling Rinpoche were tutors to His Holiness the Dalai Lama. They taught His Holiness everything from basic teachings to advanced levels. Kyabje Pabongka passed all of his lineages to Kyabje Trijang Dorje Chang. He often said this in discourses. The purpose of this detailed exposition is to affirm the power of the lineage. If we lose faith in the lineage, we are lost.^[29]

In addition to Kyabje Trijang Rinpoche and Kyabje Ling Rinpoche, Je Pabongka had two other main disciples. They were Khangsar Rinpoche and Tathag Rinpoche. Tathag Rinpoche was the main teacher of the 14th Dalai Lama when he was a child and gave him his novice ordination. Khangsar Rinpoche’s Chinese disciple, Master Nan Hai, started a Buddhist movement in China that survived till the present day despite political changes in Communist China, with tens of thousands of spiritual descendants and over a hundred monasteries and nunneries throughout China.^[30]
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Holder of the Ganden Oral Lineage

Pabongka Rinpoche was the holder of the Geden, or Ganden, Oral Lineage. As Geshe Helmut Gassner explains:

The great master Pabongka was in the first half of the twentieth century the pivotal or key lineage holder of the Oral Geden Tradition. Many other teachers before him mastered certain aspects of the tradition’s teachings, but it was Pabongka Rinpoche’s particular merit to locate and find all these partial transmissions, to learn and realize them, and bring them together once again to pass them on through a single person.

In his lifetime there was hardly a significant figure of the Geden tradition who had not been Pabongka Rinpoche’s disciple. Kyabje Trijang Rinpoche was the one capable of receiving and passing on the entirety of the Oral Geden Tradition once again. The Dorje Shugden practice is an integral part of that tradition.^[12]

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Holder of the Heruka Body Mandala Lineage

According to Kyabje Zong Rinpoche:

Once Kyabje Pabongka invoked the wisdom beings of Heruka’s mandala to enter into a statue of Heruka Chakrasamvara. Heruka then offered nectar to Kyabje Pabongka, and prophesied that seven generations of his disciples would be protected by the body mandala of Heruka. Kyabje Trijang Rinpoche is cared for by Heruka Chakrasamvara, as are his disciples.^[31]

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His work and retreat schedule

Je Pabongka’s primary residence was first the small monastery atop the Pabongka rock (see picture), called Dakpo Gompa, where he allegedly attained enlightenment. When his fame grew, Ngakpa College of Sera Monastery offered him a large retreat complex on the hillside above Pabongka, called Tashi Chuling, or “Auspicious Spiritual Isle.” There were about sixty Buddhist monks in residence there, and about sixteen personal attendants who helped him with his busy schedule. Je Phabongkhapa divided his time between Tashi Chuling and a small meditation cell built around the mouth of a cave, further up the side of the mountain, known as Takden. Pabongka Rinpoche would go to Takden for long periods to do private meditations.^[32]
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Views

Position on Politics and Religion

When the regency of the 14th Dalai Lama was offered to Pabongka Rinpoche, he declined become the regent saying, “If one cannot give up the worldly dharma, then you are not a true religious person.”^[33] According to Goldstein, Pabongka was quite well known for saying that “lamas should not become involved in politics.”^[34]
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Position on other Tibetan Buddhist schools

Although he was a Gelugpa Lama, Je Pabongka respected the four schools of Tibetan Buddhism and discouraged sectarianism. In Liberation in the Palm of Your Hand, he said:

Abandoning Dharma is, in the final analysis, disparaging the Hinayana because of the Mahayana; favoring the Hinayana on account of the Mahayana; playing off sutra against tantra; playing off the four classes of the tantras against each other; favoring one of the Tibetan schools—the Sakya, Gelug, Kagyu, or Nyingma—and disparaging the rest; and so on. In other words, we abandon Dharma any time we favor our own tenets and disparage the rest.^[35]

Je Pabongka also said that Padmasambhava (the founder of the Nyingma school), Je Tsongkhapa, Atisha, and Buddha Shakyamuni were all one holy being, not four separate mental continuum.^[36]

Pabongka Rinpoche was at times at odds with the 13th Dalai Lama over Pabongka’s supposed antagonism toward the Nyingma lineage. His advocacy of the Dorje Shugden Protector practice is also now criticized by some in the Tibetan Buddhist world. Von Bruck, however, says that Pabongka’s Shugden text “does not say that only Gelugpa teaching leads to liberation, but calls Tsongkhapa’s teaching the highest and the essence of all teachings. But this is traditional parlance and not an exaggerated exclusivity.”^[37]

According to academic David Kay, in an account that has been much disputed by Gelugpa scholars: “As the Gelug agent of the Tibetan government in Kham (Khams) (Eastern Tibet), and in response to the Rimed movement that had originated and was flowering in that region, Pabongka Rinpoche and his disciples employed repressive measures against non-Gelug sects.

Religious artifacts associated with Padmasambhava – who is revered as a “second Buddha” by Nyingma practitioners – were destroyed, and non-Gelug, and particularly Nyingma, monasteries were forcibly converted to the Gelug position. A key element of Pabongka Rinpoche’s outlook was the cult of the protective deity Dorje Shugden, which he married to the idea of Gelug exclusivism and employed against other traditions as well as against those within the Gelug who had eclectic tendencies.”^[38]

According to Kay, “His teaching tour of Kham in 1938 was a seminal phase, leading to a hardening of his exclusivism and the adoption of a militantly sectarian stance. In reaction to the flourishing Rimed movement and the perceived decline of Gelug monasteries in that region, Phabongkha and his disciples spearheaded a revival movement, promoting the supremacy of the Gelug as the only pure tradition.”^[39]

Buddhist scholar Matthew Kapstein echoes these remarks, writing, “There has been a great deal of sectarian dispute among Tibetan refugees in India. Much of this has its roots in the works of Pha-bong-kha-pa Bde-chen snying-po (1878-1937), whose visions of the Dge-lugs-pa protective deity Rdo-rje shugs-ldan seem to have entailed a commitment to oppose actively the other schools of Tibetan Buddhism and the Bon-po.”^[40]

However, most Gelug Lamas strongly dispute allegations against Pabongka’s supposed wrongdoing. Some say that Je Pabongka’s popularity made others jealous, serving as the basis of many rumors of sectarianism on his part against other Tibetan Buddhist schools. Responding to this allegation, Lama Zopa of the FPMT has said that criticism of Pabongka “because he practiced Shugden, making him out to be some kind of demon” is misplaced because he:

“wrote incredible teachings on sutra and tantra; on Heruka, Tara Cittamani and many other topics. All these amazing teachings were written purely from his experience. So it’s impossible that he can really be some kind of evil being, as those extremists accuse him of being. There’s no way he could have done the negative things they say he did.”^[41]

Regarding Kopan Monastery giving up Dorje Shugden practice, Lama Zopa also pointed out:

This was done for His Holiness (The Dalai Lama). This does not mean that Pabongka Dechen Nyingpo, His Holiness Trijang Rinpoche, and His Holiness Song Rinpoche have made mistakes. It does not mean they are wrong. Nor does one have to look at the protector as evil. For us ordinary people it is difficult to judge, because we cannot see these lamas ’ minds. Another side of the teaching is that it is mentioned that the protector (Dorje Shugden) is an Arya Bodhisattva, a manifestation of Manjushri. So, then, there is also the risk of our creating very heavy karma in that context (by criticizing or abandoning this practice).^[42]

Geshe Kelsang Gyatso also rejected the rumors that Je Pabongka was averse to the Nyingma tradition, saying:

“Je Phabongkhapa had great devotion for Je Tsongkhapa. Je Tsongkhapa praised Padmasambhava, so it is impossible for Je Phabongkhapa to show disrespect for Padmasambhava, impossible.”

Kyabje Zong Rinpoche, a high ranking Lharampa Geshe and Abbot of Ganden Shartse,^[43] said in his teachings:

Kyabje Pabongka was also an emanation of Heruka Chakrasamvara, but degeneration of the times and jealousy of ordinary beings have made it difficult to become aware of his tremendous qualities. There are many biographies of Kyabje Pabongka that make his realized qualities very clear.^[44]

Kyabje Zong Rinpoche also explained the importance for Gelugpas of developing faith in the Gelugpa lineage passed down through Je Pabongka and his principal disciple Trijang Rinpoche:

Kyabje Pabongka passed all of his lineages to Kyabje Trijang Dorje Chang. He often said this in discourses. The purpose of this detailed exposition is to affirm the power of the lineage. If we lose faith in the lineage, we are lost. We should remember the biographies of past and present teachers. We should never develop negative thoughts towards our root and lineage gurus. If we do not keep the commitments after having received teachings, this is a great downfall.”^[45]

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Position on Bon religion

Regarding Pabongka Rinpoche’s attitude toward the non-Buddhist Bön religion, he said that “The Dharmas of Boenpos, tirthikas, and so forth are non-Buddhist and should not be taken as our refuge.”^[46] In his famous work Liberation in the Palm of Your Hand, he calls it an “evil system”, “false dharma”, “not worthy of being a refuge”, “plagiarized”, and “invented”.^[47]

Although the Bon religion was originally highly hostile to Buddhists,^[48] Je Pabongka never advocated intolerance towards them: “Boen is not a refuge for Buddhists; it is not worthy of being a refuge. All the same, Buddhists and Boenpos say things to each other out of attachment or hostility, and this hardly makes for honest debate. It is vital that you should know the sources of the Boen religion.”^[49]

To support his claim that Bon is not a fitting refuge for Buddhists, Je Pabongka quoted several Buddhist scholars, including Milarepa who said, “The source of Boen is perverted Dharma. A creation of nagas and powerful elementals, it does not take one to the ultimate path.”^[50]
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Death

When Je Pabongka died, an elaborate reliquary was constructed but the Chinese demolished it. Rilbur Rinpoche managed to retrieve some of his cremation relics (“ring sel”) from it, which are usually kept at Sera Me Monastery. They are presently on the relics tour of saints and enlightened masters organized by Lama Zopa.^[51]
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Notes

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Bibliography

Liberation in the Palm of Your Hand, Wisdom Publications.
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External links

1. Lama Zasep Tulku Rinpoche discusses Liberation in the Palm of Your Hand
2. Photographs of the three incarnations of Kyabje Pabongka Dorje Chang taken from DorjeShugden.com
3. Liberation in the Palm of Your Hand (at Google Books)
4. Heart Spoon a teaching on impermanence by Kyabje Pabongka Dorje Chang
5. Pabongkha Rinpoche by Buddhist International Alliance.

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My first contact with Dorje Shugden was when I Googled his name and found out more about this holy Protector. The controversial issues surrounding him had made me more interested to read about Dorje Shugden and his lineage.

My first impression of Dorje Shugden was that he seems to be gentler than other Dharma protectors. I found his appearance to be more ‘pleasant’ compared to the other more wrathful protectors that I had come across.

In spite of the initial confusion, I now understand the situation a lot better with all the information that I have happily reaped from www.dorjeshugden.com. Now that I have learnt so much more about the lineage of Dorje Shugden, I am happily (and without any doubt) doing his practice every day now.

~ Kevin Lee~

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.

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.

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.

Mahasiddha Naropa

Progenitor of the Vajrayogini Lineage

In 1016 AD, one of the previous incarnations of Dorje Shugden took rebirth as a prince in Pullahari, in what would later become modern day Kashmir. He was exceptional in his maturity, wisdom and compassion, and would eventually be counted as one of the 84 great Mahasiddhas of ancient India, the Mahasiddha Naropa.

Naropa was originally known as Samantabhadra and was raised as a noble aristocrat. His father, the reigning monarch, wanted him to inherit the kingdom and rule over the people. However, by the age of eight, his inclination towards religion and higher thought became more apparent. He was very learned and was renowned as a notable scholar from a very young age.

When Naropa came of age, his parents arranged for him to be married to a girl by the name of Vimaladipe. Although they enjoyed marital bliss, he continued his spiritual pursuits to the point that even his wife became his student.

Naropa eventually left the palace in order to receive his novice vows in a monastery in Kashmir. He engaged in formal studies for three years before entering Nalanda Monastery, where he received full ordination vows and graduated at the age of 28. At that time, Nalanda was a prestigious institution of higher learning with over 500 lecturers teaching various subjects and with numerous students from all over India, Nepal, Ceylon, Indonesia, Greece and even faraway China. The educational curriculum spanned 10 years and was famed for being extremely rigorous.

Nalanda Monastery has four main entrances and near each entrance is the residence of one of the monastery’s most brilliant professors. These professors are known as Mahapandits and Naropa was said to have ascended the ranks to become one of these professors. During his tenure, he was known as Mahapandit Abhayakirti. Thus, he became very famous throughout ancient Buddhist India and acquired many students. However, everything was about to change when he had a strange encounter with an old woman.

While studying the great treatises under a banyan tree, an old woman appeared to him and asked if he understood what he was reading. Naropa replied without much thought, “Yes, of course.” The old woman then laughed hysterically and proceeded to ask if he had experienced what he was reading. Yet again, the master responded by saying, “Yes, of course.” The old woman then wept hysterically. This disturbed Naropa and he asked the old woman why she wept.

The old woman replied that she was overjoyed to hear that he understood the teachings but wept while explaining:

You have not experienced Enlightenment and so you cannot possibly really know the actual meaning. You are a scholar. And yet you mistakenly believe that intellectual comprehension equates genuine enlightened experience.

Realizing that she was correct, Naropa stopped reading his books and asked, “How can I realize enlightenment?” She responded, “My brother is the great yogi Tilopa and he can guide you on the path of direct mystical experience.” Naropa was filled with faith upon hearing Tilopa’s name.

Thus, Naropa left the monastery and became a mendicant. He chased every whisper of his Guru’s name and searched all over India. One day, he chanced upon another mendicant, whom he instinctively recognized to be his Guru, Tilopa. But Tilopa refused to accept him and rebuked and hit him with a stick instead.

However, Naropa remained steadfast and endured what is now known as the ‘twelve major and twelve lesser trials’ before Tilopa finally accepted him as a student. Each trial represented an aspect of the teachings and a method for his Guru, Tilopa, to skillfully break through his student’s pride. Naropa’s suffering while enduring those trials purified his mind to the extent that he was able to gain enlightenment swiftly, through the later instructions of his Guru.

Upon attaining enlightenment, Naropa returned to Pullahari and gave teachings to his wife, who eventually became known as the great yogini, Niguma. Some accounts claim that she was actually Naropa’s sister but regardless, a lineage of her special instructions descended and survives to this day.

Another of Naropa’s most celebrated disciples is the Tibetan master, Marpa of Lhodrak. He traveled to India in his youth in order to study and translate the teachings and on his travels down south, he stayed at Pharping for a time to acclimatize before continuing his journey into tropical India.

At Pharping, Marpa encountered two yogis who were students of Naropa. This encounter led him to seek out Naropa and become his student. Naropa bestowed on Marpa the Four Transmissions of Oral Instructions of Tilopa, and also further instructions on Dream Yoga and the Intermediate state. These collectively became known as the Six Yogas of Naropa.

Naropa was also widely known to be the progenitor of the Vajrayogini Tantric practice. After being initiated into the practice of Vajravarahi, Naropa gained a vision of Vajravarahi in the form of Vajrayogini, who initiated him into a new practice that is also based on the Cakrasamvara cycle of teachings. Hence, Vajrayogini is often called Naropa’s Dakini and this Vajrayogini lineage is known as Naro Kacho.

After entering clear light, Naropa left behind numerous students and especially the living practice of Vajrayogini and the Six Yogas of Naropa.

Ngok Lotsawa Loden Sherab

The Great Ngok Translator

In the year 1159, one of Dorje Shugden’s previous incarnations took rebirth by the shores of Lake Yardrok in Lhoka, Tibet. Born within the illustrious Ngok family, his father was Chokyab and his mother was known as Pelmo.

His uncle, Ngok Lotsawa Lekpai Sherab was one of the three main disciples of Jowo Dipamkara Atisha and it was this uncle who taught Loden Sherab single-handedly throughout the earlier part of his life. His uncle also founded Sangpu Neutog Monastery in 1073, one of the greatest seats of Buddhist learning in Tibet at that time, and this would also become Loden Sherab’s seat in his later years.

Three years later, Lotsawa Lekpai Sherab ordained the young man and gave him the name Loden Sherab. That very same year, Loden Sherab attended the most important gathering of Buddhist masters of the era, the Fire Dragon Religious Conference, that was sponsored by King Tsede, the nephew of King Jangchub Ö of the old Guge Kingdom. Great masters and translators from all over Tibet, India and Kashmir attended the conference with the purpose of facilitating better translations of the great Buddhist treatises. As one of the methods of fulfilling this objective, the young Loden Sherab was selected to travel to India in order to study Sanskrit.

Loden Sherab was believed to have secured an amount from the royal treasury for such an endeavor and travelled first to Kashmir with five other travelling companions, all of whom would later become well-known translators and amongst them, Ra Lotsawa Dorje Drak would eventually become the most famous.

While in Kashmir, the travelling companions spent most of their time in Anupama, a beautiful ancient city that is known today as Srinagar. They worked with several learned panditas there including the one known as Bhavyaraja, whom they worked with mostly on the translation of logic treatises. At that time, such treatises were part of the study and interest of all religions in Tibet and it was common for logicians from various religious traditions to engage in debates. After that, Loden Sherab went on pilgrimage to the Buddha’s seat of enlightenment at Bodhgaya despite the huge distance.

Upon his return to Tibet, Loden Sherab invited many panditas to the Land of Snows to assist in the translation of the Sanskrit treatises. It was said that in the course of his life, Loden Sherab translated over 137,000 verses and trained countless students in Buddhist philosophy, logic, and tantric practices. Such was his popularity that everytime he gave a teaching, over 20,000 students would attend and he needed up to 2,000 assistant teachers to help him. Along with his translation works, he is credited with bringing the lineage of the Dharma Protector Setrab Chen from India to Tibet.

Just before his passing, Loden Sherab told his closest disciples, Zhang Tshepongwa Chokyi Lama and Drolungpa Jungne, to remember the impermanence of the body and urged them to continue studying the Three Baskets of the Buddha’s teachings, the Tripitaka. In essence, he was forewarning them of his impending demise.

While at Mari, in the same area as Samye Monastery, Loden Sherab entered clear light. Soon after, there were reports of earth tremors and the sky was filled with rainbows, celestial lights and mystical sounds of dakinis singing. His remains were cremated in the same valley where Sangphu Monastery was located. The relics that emerged from his body were also enshrined within a stupa at the same location.

Ra Lotsawa Dorje Drak

A Yamantaka Pioneer

One of the previous lives of Dorje Shugden is the renowned lama Ra Lotsawa Dorje Drak, who was most famous for introducing the powerful Yamantaka tantras to Tibet.

This great translator was born in the year 1016 in Nyenam, at a place called Nangyul, which runs through an important Nepali-Tibetan trade route. His father was known as Raton Konchok Dorje and his mother was Dorje Peldzom. He had a special connection with Palden Lhamo and was believed to be held in her robes for two months as she travelled across Tibet to celebrate his birth. Ra Lotsawa’s father was also a Nyingma lineage holder of Yangdak Heruka and Vajrakila, which he eventually passed down to his son.

At fourteen, Ra Lotsawa made his first trip to Kathmandu, arriving in the historic city of Patan during a tumultuous period. Scholars dispute many details of his earlier life at this point of his hagiography. However, he was believed to have attended the Fire Dragon Religious Conference that convened in 1076 under the patronage of King Tsede, the nephew of the famous Jangchub Ö of the old Guge Kingdom of Western Tibet. The conference was a meeting of many great Indian and Tibetan Lamas in order to spur new and more accurate translation works.

Shortly after attending the conference, Ra Lotsawa travelled to Kashmir with five other young companions including the famous Ngok Lotsawa Loden Sherab and Nyen Lotsawa Dharma Drak. According to the Blue Annals, he was to eventually come under the tutelage of Nepalese guru Bharo Chakdum, an adept of the Vajrayogini and Yamantaka Tantric systems. Ra Lotsawa would receive both initiations on his first visit.

Ra Lotsawa also prostrated himself before Mahakaruna, a master that was in the line of Naropa’s lineage of disciples and received a number of initiations from him including Cakrasamvara and Manjushri Namasamgiti. On the same visit, he refuted the doctrine of a Shaivite master and then defeated him in the magical battle that ensued.

Upon returning to Tibet, Ra Lotsawa began to propagate the Tantric systems that he had acquired from his gurus. At that time, the buffalo-headed yidam, Yamantaka, defied the Tibetans’ preconceived notions of what a yidam should look like. Therefore, Ra Lotsawa faced much opposition from ordinary practitioners as well as high lamas, who could not believe that Yamantaka was an authentic Buddhist practice. Many of these lamas engaged Ra Lotsawa in a showdown of arcane powers.

One such lama who opposed Ra Lotsawa was Khon Sakya Lodro, a lineage holder of Yangdak Heruka and Vajrakila who accused Ra Lotsawa of propagating a non-Buddhist teaching that would lead practitioners to hell. This culminated with Ra Lotsawa killing the Sakya lama with the Yamantaka killing rite. At the same time, eyewitnesses reported seeing a vision of Yamantaka in the sky wielding the 58-deity mandala of Yangdak Heruka. This was widely interpreted to denote Yamantaka’s superiority and power. The Sakya lama’s disciples and sponsors then turned to Ra Lotsawa to be their master.

Later, Ra Lotsawa engaged in a battle of arcane powers with Langlab Jangchub Dorje, another powerful and important lineage master of Vajrakila. Ra Lotsawa originally went to pay his respects to this master but was dismissed as a non-Buddhist practitioner of arcane magic. Ra Lotsawa was initially defeated in the ensuing battle and as a result, his disciples were slain by the lama’s divine power. Soon after, Tara appeared to Ra Lotsawa, urging him to return to Nepal to seek out his lama for further instructions. After receiving the necessary teachings from Bharo Chakdum and his other gurus, Ra Lotsawa made a second trip down south, travelling all the way to Nalanda Monastery in India to seek ordination. Upon his return to Tibet, Ra Lotsawa entered another battle and emerged victorious after slaying Langlab Jangchub Dorje.

Upon hearing about Ra Lotsawa’s deeds, the famous Go Lotsawa challenged the authenticity of Ra Lotsawa’s lamas and was said to have entered a battle of psychic powers. Go Lotsawa drew on arcane rites from the Guhyasamaja Tantras in his battle with Ra Lotsawa that involved many villagers. In a display of divine wrath, Go Lotsawa was slain in the ensuing battle along with the villagers that had made false accusations against Ra Lotsawa.

According to his hagiography, Ra Lotsawa dispatched a total of thirteen lamas that challenged his lineage. Among them were translator Gyu Monlam Drakpa, the translator of the Cakrasaṃvara Samvarodaya Tantras, Go Lotsāwa Khupa Letse, the translator of the Guhyasamāja Tantras, and Marpa Chokyi Lodro’s son, Darma Dode. To ordinary view, these may appear to be assassinations but in actuality, the lamas were playing out divine roles to highlight the superiority of the Yamantaka Tantras and to eliminate the opposition that Ra Lotsawa was facing in propagating them.

Amongst his great deeds, Ra Lotsawa was known to have renovated many temples in southern Tsang and Lhato, along with Samye, Tibet’s first monastery, which was damaged by a fire in the year 986. He also sponsored numerous new translation works, the copying and recitation of sacred scriptures, and the installation of Buddha statues.