My guru, kind-in-three-ways, who met face to face with Heruka, whose name I find difficult to utter…

Kyabje Pabongka Rinpoche Dechen Nyingpo was an unbelievable lama who lived in the early part of the twentieth century [biography].

His two main students, Kyabje Ling Rinpoche and Kyabje Trijang Rinpoche, were the most highly esteemed Gelugpa Lamas of their day, so respected that they were chosen to guide the education of the Dalai Lama when he was recognized and enthroned.

Pabongka Rinpoche, a recognized reincarnation of Chankya Rolpai Dorje, was the one who was responsible for widely propagating the practice of Dorje Shugden among the Gelugpa tradition.

As a result of the attempts in recent decades to convince the world that Dorje Shugden is a worldly Deity, Je Pabongka’s reputation and lineage has come under attack, so I thought it would be nice for students who practice in his lineage to see, once again, that things are not as cut and dried as his detractors would have you believe.

Scholars and yogis, please check!

Geshe Ngawang Dhargyey on 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. Read more…

Kyabje Trijang Rinpoche on Je Pabongka Part 1

This feeling of renunciation was overwhelming. These are some of the ways in which all of his discourses were so extraordinary. Read more…

Kyabje Trijang Rinpoche on Je Pabongka Part 2

Our childish minds were unfit vessels for so vast an ocean of teachings… Read more…

Kyabje Zong Rinpoche on Je Pabongka Part 1

Kyabje Pabongka had such vast qualities it is difficult to comprehend them… Read more…

Kyabje Zong Rinpoche on Je Pabongka Part 2

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

Sermey Jetsun Khen Rinpoche Losang Tharchin on Je Pabongka Part 1

An unbelievable expert on all subjects Read more…

Sermey Jetsun Khen Rinpoche Losang Tharchin on Je Pabongka Part 2

He displayed tremendous abilities as a public teacher… Read more…

Sermey Jetsun Khen Rinpoche Losang Tharchin on Je Pabongka Part 3

I felt as though I had received his blessing, and some special power to pursue my studies… Read more…

Lama Zopa on Je Pabongka Part 1

It’s impossible that he can really be some kind of evil being, as those extremists accuse him of being… Read more…

Ribur Rinpoche on Je Pabongka

The only thing that matters to me is that I was a disciple of Pabongka Rinpoche. Read more…

Glenn Mullin on Je Pabongka

Undoubtedly the greatest living Gelukpa lama of the period… Read more…

Michael Richards on Kyabje Pabongka Rinpoche

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. Read more…

[Source: www.truthaboutshugden.wordpress.com]

There is clear evidence that the ban on Dorje Shugden’s practice, which was decreed by the Dalai Lama, has created dissension and division within the Tibetan exile communities in India and abroad. Dorje Shugden practitioners are alternately labeled as spirit worshippers who are destroying Tibetan Buddhism from within, Chinese spies who are paid to create discontent within the Tibetan population, or samaya-breakers who are endangering the Dalai Lama’s life. The followers of the Dalai Lama ostracize Shugden practitioners as a direct result of these pronouncements.

Consequently, the ban has driven a deep wedge into the heart of Tibetan society, resulting in families broken, marriages estranged, and friendships lost. Nowhere is the effect of the ban felt and seen more clearly than in the Tibetan Buddhist monasteries of the Gelugpa lineage where, not only are spiritual friendships rent asunder but worst of all, the sacred bond between teacher and student is severed in the name of the ban. This has culminated in the great expulsion of Shugden-practicing monks from their mother monasteries, and in the formation of Shar Ganden and Serpom monasteries, which are home to well over 1,000 Shugden monks today.

For over 20 years, the Dalai Lama has taken an unyielding stance against Shugden Buddhists, openly and repeatedly condemning the practice, while his administration has passed parliamentary resolutions criminalizing the followers of this enlightened Buddhist deity. Yet, in spite of all the abuse and false accusations hurled against Dorje Shugden and his practitioners, the honest truth is that the Dalai Lama owes his fame, success, and even his life to Dorje Shugden and the attained masters that uphold this practice.

Here are just a few examples of why the Dalai Lama is indebted to the great Dorje Shugden Lamas, both past and present.

The Two Tutors

An official portrait of the Dalai Lama (center) and his two tutors, H.H. Kyabje Ling Rinpoche (left) and H.H. Kyabje Trijang Rinpoche (right)

When the 14th Dalai Lama came of age in Tibet, two imperial tutors or Yongzins were appointed for him. The imperial tutors are responsible for the Dalai Lama’s formal education in grammar, arithmetic, dialectics, philosophy, lamrim, and innumerable tantric initiations and oral transmissions. Given their great responsibility, it is to be expected that the Dalai Lama’s tutors would be carefully selected from among the most erudite masters of the time. Thus, it was no surprise that Kyabje Ling Rinpoche was chosen to be the Dalai Lama’s Senior Tutor and Kyabje Trijang Rinpoche, the Junior Tutor.

The relationship between the Dalai Lama and his two extraordinary Gurus was very close and spanned over 30 years. So close was their relationship that Ling Rinpoche was likened to be the Dalai Lama’s father while Trijang Rinpoche was the mother. Ling Rinpoche was primarily occupied with giving teachings on Buddhist philosophy, while Trijang Rinpoche taught the Lamrim and the tantras. In fact, most of the Dalai Lama’s tantric initiations were received from Trijang Rinpoche.

Just like a mother nurtures her child, Trijang Rinpoche also taught the Dalai Lama everything else he needed to know for someone of his position. As the Dalai Lama’s birth father died young and his mother came from a peasant background, his parents could not teach him the proper behavior befitting such a high lama. So it was ultimately Trijang Rinpoche who taught the Dalai Lama “how to be a Dalai Lama” – how to speak, how to receive guests, noble manners, grooming, etc.

It is important to note that both tutors were very close students of Kyabje Pabongkha Rinpoche and received a great number of lineages, teachings and transmissions from him, including the practice of Dorje Shugden. Therefore, most of what the Dalai Lama teaches in his stadium-packed events today is largely due to the kindness of these brilliant masters: Kyabje Ling Rinpoche, Kyabje Trijang Rinpoche AND Kyabje Pabongka Rinpoche.

Yet, the Dalai Lama dishonors the kindness of his tutors and the lineage masters with every negative statement he makes against Dorje Shugden. Not only were Ling Rinpoche and Trijang Rinpoche staunch Dorje Shugden practitioners, they also proliferated Dorje Shugden’s practice. Kyabje Ling Rinpoche composed a fulfillment text propitiating Dorje Shugden, while Kyabje Trijang Rinpoche composed ‘Music Delighting An Ocean of Protectors‘, a commentary of Dagpo Rinpoche’s praise to Dorje Shugden called ‘Infinite Aeons’ and one of the most definitive and complete documents on Vajradhara Dorje Shugden, his nature, function and history.

During a 1997 teaching in Dharamsala, the Dalai Lama did acknowledge how much he owes Kyabje Trijang Rinpoche, saying:

I received immeasurable kindness from him even when I was very small. It may seem a little boastful if I give you this example of my strong faith in Trijang Rinpoche. I often dream of my lamas, and in one clear dream Kyabje Rinpoche was urinating and I was lapping it up. So, I do have single pointed faith in him.

Yet, in an interview with Swiss Public Television in 1998, the Dalai Lama vehemently said that his Gurus were wrong about the nature of Dorje Shugden (watch the interview here). Once again, the Dalai Lama contradicts himself. If the Dalai Lama really means what he says about his faith in Trijang Rinpoche, why doesn’t he uphold ALL of the teachings and lineages that were bestowed upon him, including the practice of Dorje Shugden, as a sign of his devotion to his lamas?

The Western Buddhist Pioneers

Dalai Lama (centre), Geshe Rabten (left) and Gonsar Rinpoche (right) with members of Tashi Rabten during the Dalai Lama’s visit

Europe

The late Geshe Rabten was an erudite scholar, unexcelled debater and a fearless lama who first introduced the complete and complex teachings of Buddhism in the West. Appointed as the philosophical assistant to the Dalai Lama in 1964, Geshe Rabten moved to Switzerland in 1974 to serve as the Abbot of Rikon Monastery in Tosstal, at the Dalai Lama’s request. Combining his understanding of the Western mind and ideas with his ability to explain Buddhism and Buddhist philosophy with powerful clarity, Geshe Rabten quickly gained a following of Western students and became the pioneer in spreading Tibetan Buddhism in Western Europe.

Unknown to most, it was Geshe Rabten who arranged the Dalai Lama’s very first visit to Europe in 1973, inviting him for a tour that included Switzerland, Austria, Italy, Germany, and UK. During this trip, the Dalai Lama gave a discourse on adaptating to Western civilization at Rikon Monastery, Switzerland, on 6 October 1973.

It was also Geshe Rabten who arranged the Dalai Lama’s very first public teaching in the West. Geshe-la invited the Dalai Lama to visit Tharpa Choeling in Mt Pelerin, Switzerland in the summer of 1979, and 900 members of the public attended these historical teachings.

Thus, it is partly due to the kindness of Geshe Rabten that the Dalai Lama has mastered all the Buddhist philosophy and dialectical lessons needed to become the great scholar, debater and master of Buddhism that he is today. And it is entirely due to the kindness of Geshe Rabten that many doors in the West were open to the Dalai Lama, resulting in his eventual fame as the figurehead of Tibetan Buddhism.

The Dalai Lama gave a discourse on adaptating to Western civilization at Rikon Monastery, Switzerland, 6 October 1973

1979: His Holiness the Dalai Lama gives his first public teaching in the West in Tharpa Choeling, with B. Alan Wallace and Helmut Gassner translating

America

A rare portrait of Domo Geshe Rinpoche Ngawang Jigme

In 1971, Kyabje Domo Geshe Rinpoche Ngawang Jigme established the Dungkar Gompa Society in the United States. A property was found in the Catskill Mountains of New York State and was named Gangjong Namgyal, the All Victorious Snow Land.

Then in the summer of 1981, Domo Geshe Rinpoche invited the Dalai Lama to visit the United States, hosting his stay at Gangjong Namgyal. After that initial visit, the fame and influence of the Dalai Lama grew exponentially and resulted in innumerable other trips to America. Thus, it was partly due to the kindness and foresight of Domo Geshe Rinpoche that the way was paved for the Dalai Lama’s eventual popularity in the USA.

Domo Geshe Rinpoche is yet another Dorje Shugden lama who was renowned for creating the Dungkar Oracle that took trance of Dorje Shugden, and for pacifying and installing Namkar Barzin within the entourage of Dorje Shugden.

Today, the Dalai Lama misuses his fame and reputation as a Tibetan Buddhist leader to mislead audiences worldwide into believing that Dorje Shugden is an evil spirit and that his practice is harmful. Yet, Geshe Rabten, his heart disciple Gonsar Rinpoche and Domo Geshe Rinpoche are all renowned Dorje Shugden practitioners. Thus, when the Dalai Lama renounces Dorje Shugden’s practice, he is ‘biting the hands that fed him’ and that put him on the world stage.

The Dalai Lama’s fame, stature and success today is due to the kindness of Dorje Shugden lamas, past and present

The Life Savers

The 6th Panglung Kuten, Oracle to the Protector Dorje Shugden

The Dalai Lama also appears to have forgotten how Kyabje Trijang Rinpoche and Dorje Shugden saved his life during the tumultuous period of Chinese military presence in Tibet. It was through Trijang Rinpoche’s counsel that special arrangements were made to seek the advice of Dorje Shugden via the Panglung oracle. And it was Dorje Shugden via this oracle who instructed the Dalai Lama to leave Tibet and revealed the escape route for the fleeing party.

It was also Dorje Shugden practitioners, in the form of the Chushi Gangdruk, who successfully escorted the Dalai Lama out of Tibet in 1959, at the cost of their lives. The Chushi Gangdruk was a society of Khampa warriors, formed at the advice of Dorje Shugden a few years prior. Through his omniscience, Dorje Shugden already knew in 1956 that the Dalai Lama would have to leave Tibet in 1959, and thus insisted the Chushi Gangdruk be formed to escort the Dalai Lama to safety.

Chushi Gangdruk Self Defence Forces, Lhokha, U-Tsang Province, 1958.

And on yet another occasion in December 1999, the Dalai Lama was on the road from Gaya in Bihar to Sarnath on the outskirts of Varanasi when he met with a car accident. The car that was carrying him exploded and would have killed the Dalai Lama had it not been for a bodyguard who pulled the dazed Dalai Lama out of the wreckage just in the nick of time. That bodyguard was in fact a student of Domo Geshe Rinpoche and a staunch Dorje Shugden practitioner.

Thus, on more than one occasion, the Dalai Lama owes his life to Dorje Shugden and his practitioners. Why then does the Dalai Lama say that Dorje Shugden’s practice endangers his life, since the reverse is clearly the case?

The Right Hand Man

Samdhong Rinpoche (right) followed Kyabje Trijang Rinpoche’s instructions to assist the Dalai Lama

The 5th Samdhong Rinpoche Lobsang Tenzin was elected into power as the Kalon Tripa or Prime Minister of the Central Tibetan Administration (CTA) in 2001. He played an instrumental role in implementing many of the Dalai Lama’s policies. However, before his appointment into office, Samdhong Rinpoche was another staunch Dorje Shugden practitioner, a direct student of Kyabje Trijang Rinpoche who was known to take Dorje Shugden pujas very seriously.

Originally, Trijang Rinpoche was grooming Samdhong Rinpoche as a teaching lama who would give initiations, oral transmissions, teachings and blessings. However, when Samdhong Rinpoche entered the political arena, his root teacher Trijang Rinpoche told him to go all the way and follow the Dalai Lama’s advice. During one of his last speeches in office, Samdhong Rinpoche revealed that he did not really care about Tibetan politics and only did his job because it was one of his Guru’s last instructions to him.

The Ingratitude?

It is apparent from these examples that the Dalai Lama has received tremendous benefits from Dorje Shugden and his practitioners. Almost everything the Dalai Lama has – his lineage, teachings, initiations, fame, success, popularity, manners, grooming, even his life – was received from or obtained through the efforts of Dorje Shugden practitioners. Unfortunately, the ban on Dorje Shugden has alienated and outcast the very same people who have brought so much benefit to the Dalai Lama and his works.

From a logical perspective, these examples illustrate how the Dalai Lama’s reasons for the Dorje Shugden ban are weak and hollow.

From a spiritual perspective, it is clear that Dorje Shugden’s practice only brings benefit to everyone that it touches.

And at the most basic level, it is clear that the Dalai Lama’s actions have the result of making him appear ungrateful. This is completely unbefitting of a world-renowned Buddhist master. After all, the virtue of gratitude should be inherent in such an illustrious master, spiritual leader and Nobel Peace Prize winner. It would, therefore, very much behoove the Dalai Lama to address the Dorje Shugden issue to reconcile the differences between the pro- and anti-Shugden parties – if not for the sake of correcting a mistake, then at the very least, in remembrance of the kindness of these great Shugden High Lamas to whom the Dalai Lama is indebted.

Photo of local paper reporting on November 29, 2012, accident involving HE Ling Rinpoche

Source: http://www.mandalamagazine.org/2012/ling-rinpoche-in-car-accident-out-of-danger/

Kyabje Ling Rinpoche, the main organizer of the Jangchup Lamrim teachings with His Holiness the Dalai Lama currently taking place in Mundgod Tibetan Settlement in India, was injured in a deadly automobile collision the day before the teachings began. According to Phayul.com, Ling Rinpoche was traveling to Goa to receive His Holiness on November 29 when there was an accident, which left the driver of Rinpoche’s car dead. Ling Rinpoche is in a hospital in Goa and reported to be “out of danger.”

Lama Zopa Rinpoche’s attendant Ven. Roger Kunsang, who is currently at the teachings in Mundgod with Lama Zopa Rinpoche, shared in an email that Ling Rinpoche received the full impact of the collision and should be dead. He also wrote that Rangjung Neljorma Khadro Namsel Drolma (Khadro-la) miraculously arrived at the scene of the accident five minutes after it happened, just after Ling Rinpoche, who was in a great deal of pain, had been freed from the car.

“Khadro-la had just arrived in Goa (about two or three hours away) and said to her two attendants they needed to do puja as it was a bad day, and then suddenly she said they should leave Goa straight away and drive quickly ‒ that was all!” Ven. Roger wrote. “Then they came on the accident scene. There was no one else there. The accident had just happened and one man had dragged Ling Rinpoche free. It was a strange scene they said. The driver was already dead. Also in the car was TT-la (a 79-year-old monk who had been the previous Ling Rinpoche’s secretary), who was in a bad way, as well as another young monk. It took a long time to get help.

“Khadro-la took control of the whole scene and started checking everyone and doing her thing,” Ven. Roger wrote. “They got everyone to a small hospital and after some quick patching and more transport, took them to the main hospital in Goa ‒ in all more than eight hours. It was 11 hours before they got Ling Rinpoche in on the operating table and then it was a seven-hour operation. The young monk is OK. TT-la has had several operations and seems stable.”

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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As one of two tutors, HH Ling Rinpoche (left) was responsible for educating HH the Dalai Lama (center) alongside HH Trijang Rinpoche (right)

In the tradition of Tibet’s great masters, His Holiness Kyabje Ling Rinpoche began turning the wheel of Dharma for sentient beings at a very young age. By 10 years old, Ling Rinpoche already joined one of the three great Gelug monasteries and henceforth spent the rest of his life dedicated to the cause of serving sentient beings.

As a young monk, Ling Rinpoche received a classical Gelug education, focused on the study of five main texts – the Prajnaparamita, Madhyamika, Pramana, Vinaya and Abhidharmakosa. A master debater and scholar, his studies were supplemented by texts from various Buddhist masters of the mind such as Panchen Sonam Dragpa. With such rigorous training, and already possessing an acute level of intelligence and wisdom, Ling Rinpoche completed his Geshe degree in just two years, before he entered Gyuto Monastery aged 22.

At Gyuto, Ling Rinpoche continued to excel, scoring top marks in his college’s tantric examinations before he became their disciplinarian at the age of 24. Ling Rinpoche then left Gyuto, going from strength to strength as he displayed more and more of his attainments through the power of his deeds.

With such a wealth of experience and knowledge, it is no wonder that Ling Rinpoche was later appointed to be His Holiness the 14th Dalai Lama’s senior tutor.

It is not possible to be such a prolific scholar without a mass of previous life imprints propelling one’s study and practice, and Ling Rinpoche’s life is testament to existence of reincarnation and karma, and therefore the preciousness of one’s human life.

We are fortunate that the 7th Ling Rinpoche has returned to continue the work of his predecessor. So that you know just how much Ling Rinpoche will accomplish, and what immense respect we should accord him, we at DorjeShugden.com wish to share with you his biography. May this great being fulfil the promises made by his previous incarnations, and live long to turn the wheel of Dharma for sentient beings in all six realms.

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

Kyabje Ling Rinpoche (1903-1983)
dorjeshugden.com/?p=6218

Kyabje Ling Rinpoche and Dorje Shugden
dorjeshugden.com/?p=676

Advice by His Holiness Kyabje Ling Rinpoche
dorjeshugden.com/?p=1042

The Line of Gaden Tripas
dorjeshugden.com/?p=12268

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

Biography

Source: The Autobiography of Kyabje Ling Rinpoche. The Tibet Journal, vol. 8, no. 3, pp. 45-61.

Born in 1903, in his lifetime, Kyabje Ling Rinpoche became the 97th Gaden Tripa as well as the senior tutor of His Holiness the 14th Dalai Lama. One of Tibet’s greatest masters would begin his holy life in Yabphu near Lhasa, a place known for its connection to Vajrayogini. Not only was Yabphu shaped like a double triangle believed to represent Vajrayogini and Heruka Chakrasamvara, but it was also home to a sacred image of Vajrayogini. Created in the tradition of Naropa, the Vajrayogini was known to have spoken many times.

Kyabje Ling Rinpoche wasted little time in rejoining the monastic institution. At a young age, his reincarnation was recognised by his previous life’s student, the 13th Dalai Lama and by 10 years old, he had already entered Drepung Loseling. Three years later, aged 13, Ling Rinpoche received his novice ordination vows from the 13th Dalai Lama.

It is notable that the Dalai Lama and Ling Rinpoche have long enjoyed a particularly close relationship, lifetime after lifetime. Two incarnations ago, Ling Rinpoche was the 13th Dalai Lama’s teacher; the immediate previous incarnation was a student of the 13th Dalai Lama and then later became the teacher of the 14th Dalai Lama. Now, the current incarnation has once again been recognised by the 14th Dalai Lama and remain very close.

As a young monk, Ling Rinpoche’s education followed the general monastic curriculum, beginning with the five major texts – the Prajnaparamita, Madhyamika, Pramana, Vinaya and Abhidharmakosa. Commenting on the five major texts and the expectations of monastic training, Ling Rinpoche wrote:

These basic texts of each of the five main texts, as well as the commentaries by Je Rinpoche, his son-like disciples, and Panchen Sonam Dagpa are memorized. We were expected to comprehend the meaning of both the root texts and their commentaries, to discuss all their difficult points, and to clearly analyze and understand the different points of view of the principal Indian and Tibetan masters. Thus I studied thoroughly, debated with wise and intelligent dharma friends and gained considerable knowledge.

However, despite the profundity of these texts, Ling Rinpoche showed signs very early on that he was no ordinary student. His clear, precise and quick understanding of these texts was such that at a young age, he was already debating with highly esteemed Geshes on profound works like Nagarjuna’s Six Logic Texts of Madhyamika philosophy at the regular debate sessions at Drepung.

Ling Rinpoche proved himself a highly adept scholar from a young age, with deep understanding of the most difficult texts. By his explanations, commentaries and teachings of such texts and philosophies, it was clear that this was someone teaching and speaking not merely out of academic prowess but from true realizations.

As he was a brilliant scholar, many of his studies remained particularly memorable for Kyabje Ling Rinpoche. He once wrote that during certain debate sessions held during the winter (particularly on the subjects of valid cognition), it was so cold that the skin on the monks’ hands would crack. However, because they were so engrossed in their debates, they would not notice the blood dripping from their hands!

He is remembered to this day for being able to write on and comprehend texts by both the Indian panditas such as Dharmakirti as well as the Tibetan lineage masters, Panchen Sonam Dragpa and Gyaltsab Dharma Rinchen. In fact, much of his most fundamental monastic study and practice would find its basis in the texts of Panchen Sonam Dragpa’s texts – this was central to monastic education at Drepung Loseling.

HH Ling Rinpoche (left) with HH the Dalai Lama

After nine years of study, in 1922, Ling Rinpoche received his full ordination vows from the 13th Dalai Lama. A year later, when he was just 20 years old, Ling Rinpoche began his Geshe degree examinations. It took him only two years to obtain his Geshe Lharampa, the highest degree in the monastic system which usually takes a total of 30 years to complete.

Upon completion of his Geshe degree, Ling Rinpoche joined Gyuto Tantric College where he began to master all four classes of Tantra, focusing especially on the Tantras of Heruka, Guhyasamaja and Yamantaka. In mastering Guhyasamaja, Ling Rinpoche relied heavily on the works of many masters including Panchen Sonam Dragpa, Chandrakirti and Lama Tsongkhapa.

HH Ling Rinpoche (left) with HH Trijang Rinpoche (center) and HH Zong Rinpoche (right)

A year after entering Gyuto, Kyabje Ling Rinpoche was awarded the highest marks in the college’s tantric examinations. A year after that, when he was just 24 years old, Ling Rinpoche was appointed as gekul (disciplinarian) for Gyuto for four months. His appointment is testament to just how well Ling Rinpoche held his vows – only those renowned for their pure Vinaya conduct can be appointed into a position that requires them to oversee that others keep their vows and commitments.

Ling Rinpoche received his classical Gelug education at a time when many great Gelug masters were still alive. Thus he had the fortune to receive direct teachings from the some of the most renowned Buddhist luminaries of our time. For example, from his previous life’s student the 13th Dalai Lama, Ling Rinpoche received the Lamrim Chenmo teachings. From Pabongka Dorje Chang who was none other that Heruka himself, Ling Rinpoche received initiations for Solitary Hero Yamantaka and Vajrayogini.

Having studied at the feet of such masters, Ling Rinpoche could not help but be inspired to immense faith by their depth of Dharma knowledge and attainments. After graduating from Gyuto, Ling Rinpoche wrote:

Among my teachers at this time was Je Pabong Khapa Dechen Nyingpo, manifestation of the glorious Chakrasamvara (Pal Khor Dompa). My other teachers were the great Kyabgon Yongzin Sikyong Tradag Dorje Chang, Kyabje Yongzin Trijang Dorje Chang, Kyabje Khangsar Dorje Chang, Chone Lama Rinpoche Losang Gyaltsen Palzangpo and others. In short, I studied with thirty scholars and practitioners. Their kindness cannot be repaid even by holding them on my head for infinite lifetimes.

In this lifetime, Ling Rinpoche studied under 30 illustrious teachers, including Trijang Dorje Chang (who he would also work together with as tutors to H.H. the Dalai Lama), Chone Lama Rinpoche Losang Gyaltsen Palzangpo, Kyabgon Yongzin Sikyong Tradag Dorje Chang and Kyabje Khangsar Dorje Chang, among many others. This relationship with his teachers affected him greatly, inspiring him to many levels of faith. Remembering them, he wrote, “Their kindness cannot be repaid even by holding them on my head for infinite lifetimes.”

Later, when His Holiness the 13th Dalai Lama, one of his teachers and his ordination preceptor, passed away, Ling Rinpoche was personally involved in helping to create the golden stupa which would contain His Holiness’ relics. He had great devotion towards his teachers throughout his life, with that most special connection to the Dalai Lama.

10 years after he was appointed gekul of Gyuto, Ling Rinpoche was installed as the abbot of his alma mater. This was soon followed by his appointment as the tsenshab to the young 14th Dalai Lama, and later, in 1941, as junior yongdzin (tutor) to the Dalai Lama. In this new position, he was now one of a privileged few responsible for educating the six-year old Dalai Lama.

In 1949, Kyabje Ling Rinpoche became the Sharpa Choeje, the second highest position within the Gelugpa school of Buddhism, after the Gaden Tripa. Four years later, he was appointed senior yongdzin to the Dalai Lama together with Kyabje Trijang Rinpoche as the junior yongdzin. As the Dalai Lama’s tutor, Ling Rinpoche was remembered for having imparted to His Holiness teachings on the Lamrim, as well as tantric teachings on Heruka, Guhyasamaja and Yamantaka.

When Ling Rinpoche gave the Dalai Lama full ordination vows in 1954, he had already been holding his own monk vows for 32 years. These were the same vows that he had received from his student’s previous incarnation, the 13th Dalai Lama, who had been his teacher.

HH Ling Rinpoche (second from right) with HH the Dalai Lama (third from right) and HH Trijang Rinpoche (far right)

During his time as tutor to the Dalai Lama, Ling Rinpoche would often go on pilgrimages with His Holiness as well as to China. As well as teaching the Dalai Lama directly, Ling Rinpoche also continued to give many teachings on Tantra, including those on Vajrabhairava and Guhyasamaja, until 1959 when the Chinese occupation of Tibet forced him to flee into India.

While living in exile in India, and recognising the world’s thirst for the Dharma, Ling Rinpoche travelled to the West, to Switzerland and England, where he gave many teachings. He also travelled around India to teach, such as at a particularly memorable teaching on the Lamrim Chenmo in Phelgyeling Monastery which had been requested by Guru Deva Rinpoche. By his sheer wealth of knowledge, academic excellence, powerful teachings and total dedication to the spread of Dharma, Ling Rinpoche rose quickly and high within the Gelug school. When he was 57 years old, Ling Rinpoche ascended to the highest, most respect position of the Gelugpa lineage – as the 97th Holder of the Gaden Throne.

As the Tibetan community sought to re-establish their great monasteries in India, Ling Rinpoche visited Sera, Gaden and Drepung in South India to give teachings, in support of their work. It seemed that the most illustrious and well known he became, the harder he worked for the Dharma. He dedicated the rest of his life to teaching and thereby to preserve the teachings in new lands, far away from his native Tibet. In so many ways, Ling Rinpoche worked tirelessly for the Dharma from the moment of his birth in 1903, to the time of his passing into clear light in 1983.

The unmistaken incarnation of Kyabje Ling Rinpoche was born in 1985 in Dharamsala, India and in 1987, recognized again by the student of his previous life, H.H. the 14th Dalai Lama. The young current incarnation is currently focusing on his monastic studies at Drepung Loseling as well as giving teachings all around the world, proving to be just as powerful a scholar and spiritual guide as his predecessor.

The Gelug assembly of Varanasi University requested Kyabje Ling Rinpoche to compose for them a simple way to do the fulfillment, confession, request for activity and serkyem for Mahakala, Kalarupa, Palden Lhamo and Dorje Shugden. Thus Kyabje Ling Rinpoche composed the following text (Source: Jam mgon rgyal ba’i bstan srung rdo rje shugs ldan gyi ‘phrin bcol phyogs bsdus bzhugs so. Bylakuppe, India: Ser smad gsung rab ‘phrul spar khang (1992), pp. 63-69)

The interview is conducted on the occasion of His Holiness the 101th Ganden Tripa’s first official visit to Singapore.

The interview is conducted by Kunga Nyima and is translated by Associate Professor Huang Yi Yan of Taiwan. It is conducted on 18 June 2003 at His Holiness’s residence in Singapore.

His Holiness the 101th Ganden Tripa is hosted on His first Official Visit to Singapore from 25 May 2003 to 23 June 2003 by the Charitable Assistance Society.

About the Ganden Tripas:

The Ganden Tripas, the Sakya Trizins and the Karmapas are official heads of their respective traditions: the Gelug, the Sakya and the Karma Kagyu. Je Tsongkhapa is the founder of the Gelug tradition. The line of the Ganden Tripas are Tsongkhapa’s spiritual successors and are therefore the official supreme head of the Gelug Tradition of Tibetan Buddhism. The line of the Dalai Lamas and Panchen Lamas both hailed from the Gelug Tradition.

The 101th Ganden Tripa, together with Mindroling Trichen, have been enthroned in 2002 as the heads of respectively the Nyingma and Gelug traditions.

Those beings who so rarely are fortunate enough to have contact with His Holiness, there is hardly any who will fail to realize that His Holiness is a GEM…… a sign of the fruition and flowering of seamless cultivation of the Buddha’s holy Teachings. It is a genuine blessing to personally witness His Holiness’s absolute sincerity, warmth, wisdom, innocent humour, unending patience and honesty.

”May it be of benefit !!”

Buddhism

What is the most essentially fundamental thing for a Buddhist?

Buddhists should know that samsara is suffering. We need to realize that samsara is suffering first before we will try to obtain liberation from it. The only way to liberation from samsara is through following the Teachings of the Buddha. According to the Texts, only by following the Buddhist Teachings can there be ultimate liberation from samsara.

What is the most important thing a Buddhist should remember?

A Buddhist should always remember the 3 Jewels: the Buddha, His Teachings [The Dharma ] and His Assembly of Noble Disciples [ The Sangha ]. A Buddhist should clear internalize the supreme qualities of the 3 Jewels. In general, the Buddha is like a doctor, the Dharma is like medicine and the Sangha is like nurses and assistants to the doctor.

We, sentient beings, in samsara, are like the patients. We need to take the doctor’s prescription to get well. Moreover, we also need to rely on the doctor and his assistants too. A Buddhist needs to always take refuge in the 3 Jewels as well as to remember the qualities of the 3 Jewels.

How do we sustain “Bodhicitta”: the attitude of completely dedicating ourselves for the welfare of others; of wanting to attain the state of Complete Enlightenment or Buddhahood solely for the good of others?

To put the Teachings into practice is difficult. If we can put the Teachings into practice, this is real Bodhicitta. If we cannot, this cannot be Bodhicitta. To give rise to Bodhicitta, we must first cultivate Loving-kindness [ Wishing all beings to have happiness and the causes of happiness ] and Compassion [ Wishing all beings to be free from suffering and the causes of suffering ].

Next, we must think of the kindness of our mother. Then, we need to remember the kindness of all beings as they have acted as our mothers in countless past lives. Following, we need to cultivate the wish to repay the kindnesses of all these uncountable mother sentient beings. To put Bodhicitta into practice is difficult. If we can put Bodhicitta into practice, this is real Bodhicitta.

If we cannot put Bodhicitta into practice, this cannot be genuine Bodhicitta. Always try to sustain a good-heart. Do not be bothered about what others do. Just try to sustain a good-heart. This is the way of the true Buddhists.

Is vegetarianism compulsory?

It has been suggested that cultivating crops kill untold numbers of insects whilst the slaughtering of only one yak in old Tibet can feed the whole family for a week. Therefore, from the numerical point of view, this group of people suggests that we should consume meat of big-size animals rather than eating vegetables which inevitably entail the death of countless creatures. Moreover, some masters have insisted on vegetarianism as compulsory for a Buddhist whilst others quoted Buddhist texts to the contrary.

What is Your Holiness point of view?

In general, Lord Buddha has taught 3 differing points with regard to vegetarianism. In the first one, in the Theravada tradition, it is taught that we cannot take the so-called three categories of “Impure Meat”: a) we perceive through our eyes or ears the killing of the meat; b) we suspect that the meat is killed for ourselves; c) we know that the meat has been killed for us.

Besides these 3 categories of meat, we are permitted to partake of the rest. In the second one, in the Mahayana tradition, it is taught explicitly that the taking meat is necessarily unskillful and wrong. So vegetarianism is compulsory here.

In the third, in the Vajrayana tradition, it is taught that practitioners of this path should take meat. The reason for this is given in the texts and requires extensive explanations. It is not appropriate for me to elaborate here. Students of Buddhism can choose to follow any of these 3 points. It is not possible for me to dictate which points students should follow.

There have been some Buddhist centres concentrating mainly on doing social work whilst some concentrating mainly on spiritual practices. What is Your Holiness’s opinion on what a Buddhist centre should concentrate on?

Doing both social work and spiritual practices are not contradictory but are in fact complementary. Both have their own reasons for doing their respective work. Shantideva said in “Guide to the Bodhisattva’s Way of Life” that the perfection of generosity does not mean that one can only perfect the practice of generosity after one has alleviated the poverty of all sentient beings.

Lord Buddha has already perfected the practice of generosity. However, there is still poverty in the world. Therefore, this proves the point as elucidated in “Guide to the Bodhisattva’s Way of Life” that to perfect the practice of generosity means to be able to perfect the activity of generosity from the point of view of one’s spiritual practice rather than from already physical completion of the alleviating of poverty of all other beings.

Following this point of argument, cultivation of generosity through various spiritual practices is important. Even if I can help, I can only but help but a minute proportion of beings through doing social work. Even if I can help 1000 beings, this is still a small proportion relative to the population of Singapore and the number of beings in the whole universe.

There are 3 sets of vows: the Self-Liberation Vows; the Bodhisattva Vows and the Vajrayana Vows. All these 3 sets of vows contain the Practices of the 6 Perfections including of course the practice of generosity. Some examples of how we can exercise the vows include one assisting if any beings fall sick or have other difficulties, one helping to guard banks as they contain the wealth of many beings! From this point of view therefore, social work is therefore an essential part of dharma practice.

In addition, however, we must also remember Shantideva’s teaching that the accomplishment of the perfections lies in one’s mind through spiritual practices also. Therefore, there are valid and good reasons for social work as well as spiritual practices. There is no need to split them into two different groups.

There have been comments that Buddhists from almost all traditions, be it Tibetan, Thai or even the west, have been building too much big statues, stupas, centres and even monasteries and that Buddhists should instead expend more of their resources on social welfare projects such as hospitals, animal-shelter-homes, orphanages and others that directly benefit beings in more tangible ways. What is Your Holiness’s opinion about this?

All are good. All can accumulate merit. Building hospitals or monasteries are good. Both activities are not wasteful.

Some Buddhist centres will only support or circulate news of activities organized by their own centres. Some will even through either implicit or even explicit means, discourage their members from attending programmes organized by other centres even if these programmes are conducted by acknowledged great masters and are beneficial. It has been suggested that these centres are trying to maintain the number of students or followers in their centres as they are worried that their resources will be “lost” to other organizations. On the other hand, these centres claim that they are only trying to “protect” their students from even some of these important teachers, some of whom are even teachers of their centres’ own spiritual advisers. What does Your Holiness think about this?

I have no comments. If I say something, some people may get angry with me! [ laughing ]

Will there be an end to samsara?

It is difficult to say if there will be an end to samsara. It is mentioned in the texts that all beings will eventually become Buddhas. But before that, samsara is there. It is also mentioned in the texts that there does not exist a time where all beings will be free from samsara.

There have been allegations of conversions of Buddhists to other religions through deliberate and aggressive inaccurate depiction of Buddhism, conditional provisions of material aid, educational opportunities and such. What does Your Holiness think of this?

We have to try our best to propagate the Buddhist Teachings. We have no ability to stop these alleged practices. It is also no good for us to stop conversions through “fair” means. The main thing is to develop and improve ourselves. We need to establish more Buddhist centres. We need to improve the management of existing centres.

Just like how other religions spread their teachings, Buddhists should also follow likewise. We should not think of going against other religions however! Conducting certain religious ceremonies or “pujas” for welfare of the Buddhist teachings is also another method. According to the Buddhist Teachings, it is considered negative karma to desecrate the Buddhist teachings.

Similarly, we should not desecrate teachings of other religions. We simply need to improve ourselves with diligence. In the context of Tibetan Buddhism, the Sakyapas will need to preserve and propagate teachings of the Sakya Tradition. The Kagyupas, the Nyingmapas and the Gelugpas will similarly need to do likewise.

What does Your Holiness feel about the state of Buddhism in the west?

Buddhism has been taught and transmitted in the west but it is difficult to ensure that every Teaching has been taught and learnt well. There is definite room for improvements in terms of the way the Buddhist centers are being managed, the way the western students are learning the teachings, the way these students are practicing the teachings, the way in which the teachings have been taught and others. Another matter of concern is that many Tibetan teachers in the west have no place of their own.

Tibetan Buddhism

Does Your Holiness feel that it is timely and appropriate to introduce the Bhikshuni or Fully-ordained Nun’s Order into Tibetan Buddhism?

I have not much comment about this matter.

Does Your Holiness feel that the “tulku” system or the system of finding reincarnated teachers is still relevant today?

There are still many masters getting recognized today. I do not know whether it is still relevant today.

What is Your Holiness opinion of astrology and divination?

Some people believe in them and some people do not. I personally have not much opinion about this matter.

There have been great concerns and fear almost amongst Vajrayana students in both the east and west, on their need to, at all cost, at least read through the meditation text of their yidam daily as they have been told to do so by their teachers during initiation ceremonies of which they participated. These students considered missing doing the meditation of their Yidam or missing reading through the relevant text even for a day a serious transgression of their vow or commitment. What is Your Holiness’s opinion about this matter?

The main point is not to simply and blindly read through the Yidam’s meditational text or “sadhana” daily without understanding. The main point is to keep strictly to our best ability all the commitments we have taken: the Self-liberation, the Bodhisattva and the Tantric commitments.

It is good and important to do the meditational text of your yidam daily especially if you have promised to do so daily but this is not the main point. The main and most important point is to keep the above 3 sets of vows to our best ability. If you have promised your Teachers to do certain “sadhanas” or “Practice Texts” daily, you should definitely try to do them daily.

If you really cannot do it due to sickness, it is perfectly fine. But you should continue after you have recovered from your sickness. If you miss your “sadhana” due to that you have forgotten to do it, you should still continue to do it the very next day. You should also do at least 21 times the long Vajrasattva 100- Syllable Mantra or to do the “Confession to the 35 Buddhas” the very next day.

If for whatever reason you miss your “sadhana” such as not having the time due to work, you should let your Teacher know about it and then re-take the particular initiation again. In the meantime, before say you can re-take the initiation again, continue with the practice. You should also do at least 21 times the long Vajrasattva 100-Syllable Mantra or do the ”Confession to the 35 Buddhas”.

If owing to work commitments you cannot continue with your daily practice of the promised ”sadhana” anymore, you should let your Teacher know about this. If you are not able to let your Teacher know about this or your Teacher has already passed away and you still cannot continue to do your practice daily, you should then do at least 21 times the long Vajrasattva 100-Syllable Mantra or do the “Confession to the 35 Buddhas” daily.

It is important to check if there is any commitment that comes with any particular initiation. If you are not able to keep the commitments, you should not take the initiation. If a student has promised to do say 5 “sadhanas” a day, the student should not decide for himself or herself without consulting their Teachers first whether he or she can simply do only one “sadhana” in place of all the rests daily. However, it is also important that students should not feel unreasonably or overly upset or fearful of missing daily practice for whatever reasons.

How will Your Holiness describe Your relationship with HH the Dalai Lama?

His Holiness the Dalai Lama has taken care of me in my past lives. His Holiness has taken care of me when I was just a newly-ordained monk, when I was the Abbot of the Tantric College of Upper Lhasa, Abbot of Ganden Shartse Monastery, when I was the Lord of Dharma of the Eastern End or the “Sharpa Choje” and even when I am now the Ganden Tripa or the Supreme Head of the Gelugpa Tradition.

His Holiness is one of my precious Root Teachers. I have taken a photograph with HH the Dalai Lama this year [ May 2003 ]. There is nothing in the world that I cherish more. Then, not forgetting also, that His Holiness is, in some ways, my “boss”. [ giggles]

What is Your Holiness’s opinion on a student being non-sectarian and doing practices or receiving teachings and initiations from all the 4 Tibetan Buddhist lineages?

I feel that it is best if a practitioner can do the practices of all these four lineages without discrimination. However, it may be difficult for some unless they have the capacity. On the other hand, it is also possible for a practitioner to concentrate only on one lineage. However, this latter practitioner even concentrating only on one lineage, needs to have sincere and genuine respect and appreciation for all the other lineages he or she is not practicing.

As we are Buddhists, we all said the Refuge Prayer in which it is mentioned that we take refuge in the Community of Noble Ones. This means the beings who have gained Enlightenment. These beings can be found in all the different lineages. Therefore, when we take refuge, we take refuge in these Enlightened Beings in all the lineages.

If we accept only those Enlightened Beings found in our lineage and reject those Enlightened Beings of other lineages, what we do and say are different. I consider such sectarian attitude or behaviour a very serious breach of Buddhist commitment.

In summary, if we have the ability, it is best if we can follow teachings from all the lineages. Otherwise, we can concentrate on learning from any one of the lineages that we have affinity towards but at the same time maintaining sincere and genuine respect and appreciation of the other lineages.

The Gelugpa Tradition

Can Your Holiness tell us the distinguishing characteristics of the Gelugpa Tradition of which You are the Official Head?

Both in the west and the east, people recognize the Gelugpa monks by the yellow pointed hat they wear. This is the special characteristic! [ laughing ] The uncommon feature of the Gelugpa is that outwardly, the Gelugpa monks adopt a subdued and gentle form of the Shravaka practitioner who live according to the Vinaya rules of the Sutra Vehicle whilst inwardly possessing the full realization of the Generation and Completion Stages of the Tantra Vehicle. The Gelugpa Tradition perceives the Sutra and Tantra Vehicle as complementary and not contradictory.

Does Your Holiness feel that Tibetan Buddhism, in particular, the Gelugpa Tradition, has been upheld well in exile?

I feel that in general, Tibetan Buddhism has been relatively well preserved. In India, the number of monks in the great monasteries has increased due to diligent efforts. However, efforts to make further progress beyond the current situation may be difficult as most efforts have already been expended towards preservation itself. One of the difficulties faced by the monks is that as they are now in exile, they have to take care of their livelihood themselves such as growing crops in the fields. In Tibet in the past, monks only need to study and practise without having the need to work for their own living.

Does Your Holiness feel that there could be some changes introduced into the Geshe study programme followed by the great monasteries of the Gelugpa Tradition?

There have been some suggestions about this. The five great texts that form the curriculum of the Geshe study programme is not for the purpose of winning debates. The debates are not to be only done in mouth but are to be followed by actions throughout the 20 to 30 years of study. The debates are not mere games. Before we can start practising, we need first to know what and how to practise and this we can achieve through studying.

Both Lord Buddha and Je Tsongkhapa have said that before we accept any of Their teachings, we need first to behave like a goldsmith examining the purity of his goods. A goldsmith will first need to smelt the material under investigation. Next, he will need to dissect the gold into appropriate sizes. Finally, he will need to shape the material.

Similarly, too, before we accept or commence any practices, we need first to investigate carefully the sources of these practices through correspondingly adopting the above three processes, whether they originate from the Buddha or any of the Indian or Tibetan lineal Teachers. Study will assist in this task.

There have been suggestions too to introduce scientific study into the Geshe study programme. In general, I feel that studying science is good. However, the study and practise of the Buddha’s teachings is the only ultimate way to the liberation of all beings from samsara and for us to become a Buddha so that we can liberate all beings from samsara.

Towards this objective, studying the Buddha’s teachings is sufficient. All the 500 Arahants of the past have achieved this without requiring study of science. Studying the Teachings is not to just acquire knowledge or to acquire official paper certificates. Studying the Teachings is to free oneself from samsara and also that oneself can become a Buddha to liberate all beings from their sufferings.

Again, towards this aim, studying of the Teachings is sufficient. There is no further need to include the study of science. However, to be a famous scholar recognized by the world, we will then need to study both the Teachings and science! [laughing ]

The study of the Teachings is so that we can gain wisdom to realize Emptiness which is the ultimate nature of phenomena. The study of the teachings entails the following three stages: Listening to the teachings; contemplating what we have heard; putting into practice what we have learnt.

We need to listen to the teachings first before we can contemplate on them. Before we can contemplate, we first need to listen to what has been taught. If we do not listen, we cannot contemplate and subsequently, there is nothing for us to practise! Therefore, first, we need to seek for knowledge through listening and studying the teachings.

I personally started to study the great texts when I was 25 years old. I am now 77 years old and still I feel that I have not learnt enough. In addition to the Gelugpa tradition, the other 3 traditions of Tibetan Buddhism, the Sakya, the Nyingma and the Kagyu all contain examples of great realised masters who studied the Teachings extensively.

In the Sakya tradition, we have Sakya Pandita. In the Nyingma tradition, we have Longchen Rabjampa. In the Kagyu tradition, the lineal Karmapas and Dhakpo Lhaje or Gampopa are such great beings. All these masters learnt and studied extensively the great texts and do not rely simply on merely one text alone.

In recent years, some teachers have taught that it is sufficient to rely only on the tantric practices of the Vajrayogini [ Naro Kachodma ] and the Solitary Yamantaka. On the other hand, it has been suggested that the current strong emphasis on the tantric practices of the Vajrayogini [ Naro Kachodma ] and the Solitary Yamantaka instead of the combined tantric practices of the 32 Deity Guhyasamaja, the 62 Deity Heruka Chakrasamvara and the 13 Deity Yamantaka recommended by Je Tzongkhapa are signs of the degeneration of the tantric practices in the Gelugpa tradition. What is Your Holiness’s opinion on this matter?

The Vajrayogini or Naro Kachodma practices is not introduced into the Gelugpa Tradition by Trijang Rinpoche but popularized earlier by masters such as Pabongka Rinpoche as Pabongka Rinpoche is considered to be an emanation of Naropa who is Himself the first Lineage Master of this tantric cycle. Trijang Rinpoche is Himself strongly affiliated to the Vajrayogini cycle as even HH the Dalai Lama pronounced that Trijang Rinpoche is a great practitioner of both the Heruka and Vajrayogini cycles.

In general, Je Tsongkhapa’s three meditational deities or yidams are the 32 Deity Guhyasamaja, the 62 Deity Heruka Chakrasamvara and the 13 Deity Yamantaka. Amongst these 3 yidams, Tsongkhapa especially meditates on Guhyasamaja and wrote most extensively and deeply on this practice. Guhyasamaja is in fact Tzongkhapa’s main practice.

Both Guhyasamaja’s and Heruka’s meditation texts are long whilst Yamantaka’s text is relatively shorter. The genuine good practitioner of the Gelugpa tradition must do all these three practices inseparably.

I have personally heard HH the Dalai Lama taught before that doing the practices of these 3 yidams inseparably is not exactly to mean to read the meditation texts of these 3 yidams separately. The point is to extract the essential and critical features of each of these 3 respective yidams and to subsequently integrate them into any one of these 3 yidams which one has adopted as one’s main yidam.

For example, if your main yidam is Yamantaka, you integrate the essential features of each of these 3 yidams into Yamantaka and you then concentrate on the practice of Yamantaka. Similarly, if your yidam is Guhyasamaja, you then integrate the essential features of each of these 3 yidams into Guhyasamaja and you then concentrate on the practice of Guhyasamaja. This applies also if your yidam is Heruka. The past great lineage Gelugpa Masters similarly do practices of these 3 yidams inseparably.

The recent great lineage Gelugpa Masters such as Ling Rinpoche [ who is the 97 th Ganden Tripa and the Senior Root Teacher of the present Dalai Lama ], Trijang Rinpoche [ who is the Junior Root Teacher of the present Dalai Lama ] and Zong Rinpoche all practise these 3 yidams inseparably.

These great masters have definitely mastered practices of these 3 yidams. Some teachers may have taught their students only to concentrate on Vajrayogini and Solitary Yamantaka because their students may not have the ability or time to do the practices of these 3 great Yidams. However, in general, genuine Gelugpa practitioners who have the ability should do the practices of these 3 great Yidams as His Holiness the Dalai Lama advised.

General

What is Your Holiness’s opinion on mercy-killing or euthanasia?

To kill another being before his or her natural death involves the negative karma of killing even if he or she themselves request to end their lives or if they are already unconscious on life-support and their next-of-kin decides to end their life on their behalf.

Does Your Holiness think that it is permissible to abort babies if they are conceived through rape or if giving birth to the baby endangers the mother’s life or if the baby is so chronically handicapped that it will die within a few seconds or minutes of its birth?

Any form of abortion will involve the negative karma of killing a being.

What is Your Holiness’s opinion on experiments being done on animals for the alleged benefit of human beings?

According to the Buddhist Teachings, giving suffering to another being is wrong.

What is Your Holiness’s view on homosexuality?

Homosexuality seems to be getting more common in the world these days. Homosexuality, like heterosexuality, are both activities of samsara. Neither seems to be particularly better or worse than the other. Whether a man or woman is straight or gay does not make him or her any particularly better or worse than the other. In general, both are activities of lay people. Not that, however, that there is no karma involved in homosexuality, only that it is just like heterosexuality, another activity of samsara.

What is Your Holiness’s opinion of genetic engineering?

I do not know whether it is correct or wrong.

Does Your Holiness think it is permissible to eradicate “pests”: animals or insects which are harmful to human beings such as mosquitoes, cockroaches, rats and such?

All beings are the same. It is considered negative karma to kill any being. Even if these animals infect human beings with diseases, according to the Buddhist Teachings, it is still considered an unskillful action to harm or eradicate them. However, to say not to stop diseases getting spread to human beings as a result of infections from these animals also does not seem to be totally correct. It is very difficult to decide. No matter which stand you take, it is still very difficult.

What is Your Holiness’s opinion of the so-called “pre-emptive strikes”? There is one viewpoint that claims that crippling your enemy’s military resources first before they initiates a brutal onslaught on civilians is actually a skilful means to protect lives. The other viewpoint is that “pre-emptive strikes” initiates aggression first from one’s side without provocation from the other and is therefore wrong.

It is difficult to decide.

What is Your Holiness’s wish for the world?

I wish all beings in the world happiness, health and also that they will live even better.

A short introduction to Buddhism

[ As informal accompanying notes to the above interview with HH the 101th Ganden Tripa for friends unfamiliar with the Buddhist teachings ]

General

The cause of samsara Buddha, the Enlightened One, taught that all beings suffer as a result of their not recognizing the inherent Emptiness of nature.

• From their Non-recognition of Emptiness or Ignorance arises a sense of Self.
• From this sense of Self arises Self-cherishing Attitude which places oneself above all others.
• From Self-cherishing Attitude arises all the other Defilements: Anger, Attachment and such.
• As a result of creation of actions motivated by these Defilements, beings suffer from ”Karma” or the Resultant Effects of their Actions.
• From their endless creation of “Karma”, beings are forced to take birth, experienced inevitable death, take birth again, experience death again and so on, again and again in unending cycles of suffering.

The way to end samsara

• To realize Emptiness so that they can be free from samsara, beings will need to practise the Noble Eight-fold Path: Right View / Right Intention / Right Speech / Right Action / Right Livelihood / Right Effort / Right Mindfulness / Right Concentration.
• When beings realize Emptiness, they are then liberated from samsara.

Mahayana

Bodhisattvas

Beings who do not only want to liberate themselves from samsara but in addition, wanting to attain Buddhahood, as this is the best manner that they can liberate all other countless beings from samsara, are known as “Bodhisattvas”.

Common Bodhicitta

The wish to want to attain Buddhahood regardless of how long it will take or how difficult it will be solely for the liberation from samsara of all other beings is known as the “Common Bodhicitta”.

Way of practice of the Bodhisattvas

Sutra Tradition- Bodhisattvas practise the Six Perfections for countless aeons so that they can attain the state of Buddhahood. The Six Perfections are Generosity / Morality / Patience /Perseverance /Meditation / Wisdom. This group of Bodhisattvas is practicing according to the Sutra Mahayana Tradition.

Uncommon Bodhicitta

Another group of Bodhisattvas practices according to the Tantra Mahayana Tradition. This latter group of Bodhisattvas are motivated by the “Uncommon Bodhicitta” which is the wish to attain Buddhahood for the liberation from samsara of all other beings through any means whatsoever because they cannot stand, due to their great compassion, the suffering of any beings whilst they are progressing towards Buddhahood.

Way of practice of the Bodhisattvas

Tantra Tradition- This group of Bodhisattvas practices Deity Yoga and other tantric practices which will yield the state of Buddhahood in the shortest time possible including even this very life. In general, these Bodhisattvas practise viewing the inherent ultimate potential or purity of all beings. They do this through viewing their Spiritual Teachers as Buddhas, themselves and all other beings as Buddhas.

Source: http://www.trisurlungriknamgyal.com/blog-2/

Pabongka Rinpoche (1878-1941AD) was one of the greatest Gelugpa Lamas of the past century. He possessed many spiritual realizations and was highly revered.

He was the root Guru of both the 14th Dalai Lama’s own principal teachers, Trijang Rinpoche and Ling Rinpoche; therefore, almost all the Dalai Lama’s Dharma knowledge comes from Pabongka Rinpoche.

His reputation is currently being besmirched by some detractors of Dorje Shugden, but there is an increasing amount of information about him becoming available on the Internet to show that this criticism is unfounded. This includes the new blog called “Scholars and Yogis Please Check!”, which has recently run a series of articles on Pabongka Rinpoche.

As the translator of his famous text Liberation in the Palm of Your Hand explains, Je Phabongkhapa 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 (1903-83AD), 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.

Zong Rinpoche, also a highly regarded Gelug Lama, says on the blog mentioned above:

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 Phabongka 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.”

(Source: http://wisdombuddhadorjeshugden.blogspot.com/2009/03/pabongka-rinpoche.html)

By saying that those practicing Dorje Shugden are spirit worshippers, the Dalai Lama is saying that his own root Guru, Trijang Rinpoche, was a spirit worshipper. But a quick look at Trijang Rinpoche’s biography shows that he was a holy and reliable Lama, that the Dharma of Je Tsongkhapa that he taught was beautiful and authentic, and that the disciples who follow faithfully in his lineage of relying on Dorje Shugden as the holy Protector of this Dharma are correct to do so, even if it means disobeying the political will of the Dalai Lama.

Kyabje Trjang Rinpoche (1900-1981) was a foremost Gelug Lama and a direct disciple of the great Je Phabongkhapa. He edited Pabongka Rinpoche’s Liberation in the Palm of Your Hand – one of the most-studied Lamrim (stages of the path to enlightenment) texts in the Gelugpa lineage.

He served the fourteenth Dalai Lama first as philosophical assistant, then as personal tutor, together with Kyabje Ling Dorjechang (also a Dorje Shugden practitioner) for altogether fifty years. In this capacity, he taught the Dalai Lama from the elementary level up to the highest Tantric transmissions. He was the Ganden Tripa, the head of the Gelugpa School of Tibetan Buddhism to which the Dalai Lama belonged.

Up to the end of his life, Trijang Rinpoche continuously and widely taught the pure Dharma of Je Tsongkhapa’s tradition for the sake of all sentient beings. The growth of Dharma in the West is also directly and indirectly connected with him because of his own teachings as well as the activities of his disciples such as Kyabje Zong Rinpoche, Geshe Kelsang Gyatso, Geshe Rabten, Lama Yeshe, Lama Zopa, Tomo Geshe, Gonsar Rinpoche, Dagom Rinpoche, Geshe Tsultrim Gyeltsen, the Dalai Lama, and many more. Without him the situation of Tibetan Buddhism in the West would be completely different.

Trijang Rinpoche was also the backbone of the struggle against the Chinese occupation at the most difficult and confused time of Tibetan history (that is, until now). The escape of the Dalai Lama from Tibet in 1959 was also thanks to his wisdom and efforts. He is credited with writing Gyallu, the Tibetan National Anthem adopted by the community in exile, around 1950.

Trijang Rinpoche relied upon Dorje Shugden until the day of his death and (according to a heart disciple with him at the time) was “very disappointed” when the Dalai Lama told him he was giving up the practice. He wrote Music Delighting the Ocean of Protectors, a commentary to a praise of Dorje Shugden called Infinite Aeons by Je Pabongkhapa’s own root Guru Dagpo Rinpoche.

Trijang Rinpoche is universally revered, respected and loved by Dorje Shugden practitioners and even by former disciples who have given up his lineage to follow the Dalai Lama. Tellingly, Lama Zopa, for example, has nothing bad to say about Trijang Rinpoche or even Dorje Shugden. It seems that he has given up this spiritual practice and obliged his disciples to do so simply out of political expediency.

Trijang Choktrul Rinpoche now lives as a private citizen in America so as not to come under the control of the Dalai Lama.

Read also Kuten Lama’s (a Dorje Shugden oracle) biography to see how far-spread the reliance upon Dorje Shugden was amongst the greatest Gelug Lamas of the last century.

(Source : http://wisdombuddhadorjeshugden.blogspot.com/2008/06/can-this-holy-being-and-his.html)

Lama Zopa Rinpoche gave this talk to students of the FPMT’s Masters Program at Istituto Lama Tsongkhapa, 22 October 2000.

Edited by Nicholas Ribush.

Recently I sent a letter (see note below) to the abbots of the large monasteries of Sera, Ganden and Drepung to inspire the older geshes and other lamas who had a strong connection with the previous life of my root guru, His Holiness Trijang Rinpoche, to request his incarnation to show the aspect of following His Holiness Dalai Lama’s holy wishes and return to India to study in his monastery and follow the normal way of life of such high lamas. In this way, the incarnation will benefit the world greatly, in the West and especially the Tibetan people in the East. I’m not going to read the whole thing from top to bottom to you, just a few parts.

His Holiness Trijang Rinpoche has been in Switzerland away from his monastery, under the control of other people, for a long time. Some time ago, I felt that because he was my root guru, I must do something about it. I felt it unbearable to leave things as they were; I felt I had to try to resolve this issue. Therefore I wrote this letter, which expresses my own thoughts, hoping to inspire the abbots and older geshes to add their views and request the incarnation and his entourage to return to India.

His Holiness the Dalai Lama has taken unbelievable responsibility for the peace and happiness of this world. He has worked for world peace in general and, in particular, for the preservation of Buddhism, the holy Dharma, in its entirety—the teachings of the Lesser Vehicle and both Mahayana Paramitayana and tantra. On top of that, there’s the issue of Tibet, which is unbelievably hard and such a difficult situation. Despite the many problems, His Holiness has taken responsibility for the welfare of all Tibetan people, especially those in the monasteries — the monks’ means of living and their education. That in itself is an unbelievable task, but in addition, he has taken responsibility for the freedom of Tibet.

If Kyabje Trijang Rinpoche’s incarnation were to follow His Holiness’s holy wishes and go back to study in the monastery like His Holiness Ling Rinpoche and other lamas do, it would reduce the burden in His Holiness’s heart and relieve the discomfort of this situation. So that’s one aspect of this.

There are many contemporary and ancient stories about His Holiness Dalai Lama that, together with valid quotations from the scriptures, prove that His Holiness the Dalai Lama is Chenrezig; the Buddha of Compassion. [See Lama Zopa's talks In Praise of His Holiness the Fourteenth Dalai Lama http://www.lamayeshe.com/index.php?sect=article&id=371 and Great Compassion and His Holiness the Dalai Lama http://www.lamayeshe.com/index.php?sect=article&id=370 ]. The qualities of his holy body, speech and mind, his great compassion and his holy actions are as limitless as the sky and benefit not only the East but also the West; in fact, every country in the world.

His Holiness has even managed to spread the Dharma to far-flung countries where normally you’d never hear any Buddhadharma at all. Like the rising sun, he has shed the light of Dharma upon the sentient beings who live in those countries, leading them along the pure path to peace and happiness, to liberation and enlightenment. Because of such incredible, extensive work throughout the world, His Holiness’s kindness is beyond measure.

What proves that the founder of the Buddhadharma, Shakyamuni Buddha, is a pure founder, a valid founder? This is proven by his teaching being pure and valid. Similarly, the fact that even ordinary beings like us can see the extensive qualities of His Holiness’s holy body, speech and mind proves that he is the Buddha of Compassion.

Further proof that His Holiness is the Buddha of Compassion comes from Guru Shakyamuni Buddha in India, when he predicted to the bodhisattva Eliminating Defilements (Dribpa Namsäl), “The sentient beings in the Snowland of Tibet will be subdued by the Buddha of Compassion.”

Guru Shakyamuni Buddha also predicted to the bodhisattva Thayä Rigchog, “The Chenrezig who is going to work for the transmigratory beings of the Snowland of Tibet is you.”

Furthermore, the teachings say, “The guide of all the sentient beings in the Snowland of Tibet will hold the position of a king. The savior of Tibet, Phurgyäl Yül, is my heart disciple. His holy mind is completely clear, without obscuration, but he will work for sentient beings in a hidden manner by acting as an ordinary being.”

When we meet this Chenrezig that the Buddha predicted, hear his holy speech and are guided by him with compassion, if His Holiness Dalai Lama is not that Chenrezig, who else can Chenrezig be? If His Holiness is not Chenrezig, then nobody can be Chenrezig; even those great yogis who are said to be incarnations of this buddha or that are suspect. You can’t trust any other incarnation.

So, that proof relates to the ancient stories from the time of the Buddha, when he predicted that Chenrezig would be the Dharma king of Tibet and preserve Dharma and guide sentient beings in Tibet by revealing the Dharma.

However, there are also recent stories that prove the ancient stories true. When His Holiness was giving teachings at Geshe Sopa Rinpoche’s center, Deer Park, in Madison, Wisconsin, recently, he said, “I have no experience, no realization of bodhicitta and no realization of emptiness.” His Holiness often says that, but later, during an interview with the staff of Deer Park, somebody raised the question, “If you don’t have those realizations, as you say, there must be no hope for people like us.”

When His Holiness heard this, he felt incredible compassion and had to say something, so he told the people that he remembered being around Guru Shakyamuni Buddha in India. This means that he was one of the bodhisattvas who were part of the Buddha’s entourage. It slipped out that he remembered being in the presence of the Buddha.

This story is connected to the previous stories about the predictions the Buddha made to those bodhisattvas and that Chenrezig would guide sentient beings in Tibet and that the bodhisattva Thayä Rigchog was in actuality Chenrezig and would be the one who would do that work in Tibet.

There are many Buddhist leaders in the world, not only those from Tibet. But amongst all these Buddhist leaders, His Holiness’s deeds are beyond compare. Because of His Holiness, the Buddhadharma, the precious teaching of the Buddha, the only medicine that can eliminate the suffering of all transmigrator beings, is flourishing. His Holiness’s holy actions have prevented the Buddhadharma from degenerating.

Besides His Holiness having taken complete responsibility for preserving the stainless teaching of the Buddha, he has also taken full responsibility for the freedom of the six million Tibetan people in the world. His Holiness has borne great hardship to ensure that Tibetans everywhere have both Dharma and temporal freedom.

Because of all this, we must not only completely abandon any thought of giving harm to His Holiness’s activities but also put every effort into helping him. The time has come for all of us together to offer His Holiness every possible service. Therefore, each of us should generate the most extensive thought of benefiting others and ourselves. In this way, please follow His Holiness’s advice and wishes as much as you possibly can.

Whereas above I am asking everyone to follow His Holiness’s advice, in a later paragraph I quote the sutra that says, “Bhikshus and the wise should examine my teachings like goldsmiths analyze gold, by cutting, rubbing and scorching it. Examine my teachings in the same way and then put them into practice. Do not practice Dharma on the strength of blind faith alone.”

So, the Buddha himself said that we should first analyze his teachings and once we are convinced of their validity then put them into practice. We should not just blindly follow what he said simply because he said it.

We have many gurus; many virtuous friends with whom we have made a Dharma connection. You often find that, when you ask your various teachers for advice on your practice, you receive different instructions. That’s quite common.

It also says in the teachings that you should not simply rely on the person giving Dharma teachings but on the Dharma itself. In other words, you should base your practice on valid teachings of the Buddha and the previous pundits’ and yogis’ commentaries on those teachings. Moreover, you should practice according to your own capacity. Just because something is called Buddhism or Buddhist meditation doesn’t mean that you should necessarily put it into practice. Of course, your practice should be based on valid teachings of the Buddha and the ancient Indian pundits’ and yogis’ commentaries, but even then you should just practice according to your own capacity.

You have to use your own wisdom; you have to analyze. One guru tells you not to do a certain thing; another tells you to do it. Which one are you going to follow? You have to use your own wisdom. So here, in my letter to the abbots, I’m talking about the practice of this particular protector, Shugden.

Some of you may be familiar with this issue, others may not. However, whereas so far I’ve just been talking about general advice, where one guru tells you not to do something and another says to do it, what I’m doing is leading up to the specific issue of the practice of Shugden. One guru tells you “Don’t practice this protector”; another says, “Practice this protector.” You find yourself getting conflicting instructions from different gurus. How are you supposed to know what to do?

What you have to do is use your wisdom. Analyze the various instructions you have received to determine which course of action is the most beneficial for sentient beings, which creates fewest problems. Once you have reached a conclusion, practice that.

The teachings also explain what to do if your guru tells you to do something that you can’t do, that is beyond your capacity; something that you cannot transform into the path to enlightenment and would create heavy negative karma if you did it. For example, if your guru tells you to do something very heavy, like killing a human being, but from your side you feel that you don’t have the capacity to do it, how do you handle that situation?

It is said in the teachings, “Like an actor, the one Dharmakaya, the great bliss, the ultimate guru, manifests in many different forms.”

Therefore, from your side, you must look at the holy minds of all the gurus with whom you have made a Dharma connection as the great, blissful Dharmakaya. You must see them as being completely free of error and in possession of all good qualities. Your mind must look at all of them as Buddha. By keeping your mind in that view, you don’t lose your guru devotion. If continuously you keep in mind that your gurus are Buddha, non-devotional thoughts, such as disbelief, anger and so forth, do not arise. It is extremely important to avoid generating negative thoughts towards your gurus because such minds create enormous obstacles not only to gaining realizations but even to temporary success. However, the Vinaya teachings say, “If your guru tells you to do something that is not Dharma, do not do it.”

Also, the Fifty Verses of Guru Devotion says in verse 24, “If you cannot do what your guru suggests, you can request permission not to do it by explaining why you can’t.” Humbly, without arrogance, without thinking, “Oh, my guru doesn’t know this, he doesn’t know that,” by looking with devotion at your guru as Buddha, humbly explain how you are incapable of doing what he asks. As skillfully as you can, try to get permission from your guru not to do what he has asked you to do.

His Holiness the Dalai Lama has said, “Special disciples and special gurus, like Milarepa and Marpa or Naropa and Tilopa, are different. In such cases, every single word that the guru says to the disciple, even if it involves killing, stealing and so forth, has to be followed exactly.”

In this part of my letter, then, I am offering His Holiness Trijang Rinpoche my suggestions for dealing with various questions that arise, such as, “Perhaps His Holiness says this, but what about other lamas, who say something different?” Here I try to answer those various points. Of course, this approach can help with many things, but the particular issue here is that of Shugden.

Then I request His Holiness Trijang Rinpoche to go back to India to study in his monastery. It is extremely important that he return to his monastery to undertake deep, extensive study. The people who are preventing the incarnation from doing this are not considering the extensive benefit that he could offer sentient beings if he were allowed to develop in the normal way. They are not thinking of his future benefit to sentient beings.

At the Gelugpa meeting in Delhi in March 1999, which we, the Foundation for the Preservation of the Mahayana Tradition, helped organize, all the abbots agreed that if His Holiness Trijang Rinpoche’s incarnation’s holy activities were not developed in one of the great monasteries, if they were developed outside, they wouldn’t count.

Another thing is that the way things are, the Tibetan people see the incarnation as being against His Holiness the Dalai Lama. In that way, Tibetan people and others generate wrong views towards him and thus create the extremely heavy negative karma of criticizing a holy being.

Also, other people’s misuse of the incarnation damages his samaya with His Holiness, which severely hinders the incarnation’s ability to develop his holy actions to benefit sentient beings. Moreover, if a bad connection is made with His Holiness this time, there will be bad connections in all future lives. This hinders his ability to benefit sentient beings in future lives. Therefore, it’s extremely harmful. Many sentient beings collect negative karma. Most people can understand all this. Even someone with just a little lam-rim knowledge can understand these problems.

Some people say that if you don’t practice Shugden, Lama Tsongkhapa’s teaching cannot be developed. The next point answers this view.

Some people think that the practice of Shugden prevents Lama Tsongkhapa’s teachings from degenerating and promotes their development. But there have been many Gelug lamas who without practicing Shugden, spread Buddhadharma, spread the stainless teaching of Lama Tsongkhapa like the sky. Lamas like Their Holinesses the Thirteenth and the Fourteenth Dalai Lamas, Ling Rinpoche and Kachen Yeshe Gyaltsen—a great, well-known Tibetan lama who wrote many, many teachings and not only didn’t practice Shugden but also advised against the practice.

Purchog Jampa Rinpoche, a very high lama of Sera Je Monastery and an incarnation of Maitreya Buddha, wrote against the practice of Shugden in the Monastery’s constitution. Jangkya Rölpa’i Dorje and Jangkyang Ngawang Chödrön, who wrote many excellent texts, also advised against this practice, as did Tenpa’i Wangchuk, the Eighth Panchen Lama, and Losang Chökyi Gyaltsen, the Fourth Panchen Lama, who composed the Guru Puja and wrote many other teachings, and Ngulchu Dharmabhadra. All these great lamas, and many other highly accomplished scholars and yogis who preserved and spread the stainless teaching of Lama Tsongkhapa, recommended that Shugden not be practiced.

This point is very important, because people think that His Holiness the Dalai Lama is the only one trying to stop the practice of Shugden. Therefore, the people who are practicing it get negative towards His Holiness. But His Holiness is not the only one. There are many other high lamas who, in monastery constitutions, have advised their monasteries not to practice, or, if they are practicing, to stop. There are many, many lamas who have done this.

No other protector has become such a big issue, but this has become important because not only His Holiness the Dalai Lama has advised against it but so have many other great lamas. Therefore it is something that we have to think about.

Even though this specific issue does not concern most of you—only a few old students—everybody has to understand what I mentioned at the beginning and again in the middle: how to remain devoted to lamas who give you conflicting advice and how to get permission not to do something you have been asked to do without generating wrong views, arrogance or anger.

My root guru, His Holiness Trijang Rinpoche; Pabongka Dechen Nyingpo, His Holiness the Dalai Lama’s guru’s root guru; His Holiness Song 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 Tsongkhapa, here in Italy, all promoted the practice of Shugden. They were all aspects of the Dharmakaya.

I myself took the initiation of Shugden from His Holiness Trijang Rinpoche. There were four of us—Lama Yeshe, Claudio Cipullo, Piero Cerri and myself. However, this initiation can be given to only three people at a time; there cannot be four. Kyabje Rinpoche had set up the altar and made all the preparations perfectly—of course, everything he did was always perfect—and was there, waiting for us. After the four of us sat down, he said, “You cannot be four; only three. Whoever has bodhicitta, who has let go of the I and cherishes others, should leave.” Lama shot up immediately. I just sat there like a donkey, as if I were made of stone. So then the three of us, Claudio, Piero and I, took the initiation.
Of course, Lama and I practiced 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. Of course, this was not Lama’s principal practice. His principal practice was bodhicitta, emptiness, clear light, illusory body and so forth. The protector puja was done simply to overcome obstacles.

However, all these lamas giving different kinds of advice are all manifestations of the Dharmakaya. The point is that many great lamas who had incredible qualities and were of unbelievable benefit in Tibet, preserving and spreading the stainless teaching of Lama Tsongkhapa, advised against the practice of Shugden.

Similarly, His Holiness is of enormous benefit to sentient beings and, furthermore, has taken on the incredible burdens of his position. Therefore, it has become crucial that we support him, especially in his efforts on behalf of Tibet. This is very important and the main reason we changed—why Kopan changed; why I changed . As I understood how hard His Holiness works and what heavy burdens he has assumed, I changed. How could I be against His Holiness? There was no way. The only thing to do was to support, serve and help him. That’s the main thing.

The next question—and here, I’m just posing hypothetical questions and giving the answers, like the debate texts do—that comes up for some people is that if the incarnation of His Holiness Trijang Rinpoche doesn’t practice, the lineage of Shugden will degenerate and die out. Some people might think this because in his previous life, His Holiness Trijang Rinpoche was the main lama preserving this lineage, which had come down through his root guru, Pabongka Dechen Nyingpo. To that, I say there’s no need to worry because many other people do the practice, so the lineage will not get lost.

Then, some people say that this practice should continue because it promotes wealth and prosperity in the world. In response, I say that the practice of Shugden is not necessary for wealth. There are many rich and powerful countries in the world, like Saudi Arabia and the USA, that don’t practice Shugden. They haven’t taken the initiation; they haven’t made a commitment to practice. As everybody knows, wealth and prosperity comes from merit and virtue; from the creation of good karma.

After Guru Shakyamuni Buddha left his father’s palace but before he began to practice Buddhism, he practiced Hinduism. That’s not because he didn’t know that Hinduism was not the way. It was to show sentient beings that his first choice was wrong and that Buddhism was the right path.

At one point, when things in Tibet became very difficult politically, His Holiness came to Dromo Geshe Rinpoche’s monastery in southern Tibet. At that time the Tibetan government could not decide whether His Holiness should go on to India or back to Lhasa. So His Holiness and his ministers consulted Dromo Geshe Rinpoche’s monastery’s protector, the one in question. Through the oracle, Shugden said that His Holiness should not go to India. This protected Tibet for another year or for so. What I have heard is that after that experience, His Holiness would recite prayers to Shugden regularly. However, after many years of analysis, when His Holiness was about to take the initiation of Shugden, he received signs in a dream that he should not. As a result, he didn’t take the initiation.

This is the same as what Guru Shakyamuni Buddha did. He first became enlightened inconceivably long ago, not, as history tells us, two-and-a-half thousand years ago in India. According to the Theravada tradition, that’s what happened, but the Mahayana does not accept this—we believe he became enlightened inconceivably long ago. Therefore, as an enlightened being, how can the Buddha make a mistake? He simply practiced Hinduism to show sentient beings that it was the wrong path. This is just what His Holiness did; he practiced Shugden to show us it was wrong.

Because of His Holiness’s special capacity to benefit people extensively by revealing the entire Buddhadharma in a very short time, in two or three days or even one or two hours, it is very important that he have a long, healthy life. Since His Holiness can introduce the Dharma to people in such a short time, leading them to the peace and happiness of liberation and enlightenment, the longer and healthier His Holiness’s life, the more he can benefit us sentient beings. Therefore, we need to support him. That’s the main point.

For example, if something were to happen to His Holiness’s life, what would happen to Buddhism, especially Tibetan Buddhism? Imagine how much suffering there would be. We’d have no guide; all those monasteries would also be guideless. Everything depends on His Holiness. Like a father and mother, His Holiness is everything; not only to Dharma students but especially to Tibetans. Who would we listen to if His Holiness were not there? You can see how much suffering there’d be without him.

If Tibetan Mahayana Buddhism is lost, the complete teaching of the Buddha is lost. If there’s no Tibetan Mahayana Buddhism there’s no complete teaching of the Buddha. Even though there might be Chinese Mahayana and other traditions, it’s only Tibetan Mahayana Buddhism that has everything—the Lesser Vehicle teachings, Mahayana sutra and Mahayana tantra; especially the complete teaching on tantra. You see how much suffering and confusion there’d be in the world. This is particularly true for Tibetans.

Therefore, it’s extremely important that you understand this. His Holiness’s advice is to not practice Shugden, therefore, we have to support His Holiness and fulfill his wishes on this point. That’s the essence of what I’m trying to say. I don’t know whether any of you are practicing Shugden, but this is just to inform those who do not know and to clarify the situation for those who do.

Another thing is that some Tibetans and others severely criticize Pabongka Dechen Nyingpo because he practiced Shugden, making him out to be some kind of demon. However, Pabongka Dechen Nyingpo 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.

The great translator Ra Lotsawa, one of the main Yamantaka lineage holders, is supposed to have killed many people through his tantric power, but nobody regards Ra Lotsawa as bad. Tantric powers are attained on the basis of bodhicitta, the realization of emptiness and the generation and completion stages of Highest Yoga Tantra, and when you gain the powers that come with the clear light and the illusory body and do wrathful actions—for example, separating evil beings’ consciousness from their body—the main point is to transfer their consciousness to the pure land. That’s the end result of wrathful tantric actions. Wrathful actions like that are done to benefit other sentient beings. When dealing with evil beings through peaceful actions doesn’t benefit them, the only way left to benefit them is through wrathful actions. If you possess the necessary powers and qualities you can benefit others in that way with no danger to yourself. Not only can you but you are supposed to. It’s part of your samaya.

There are many stories about the great yogis and living beings. For example, one great yogi called Lobpön Jampel Shenyen made soup with live worms. And when Naropa first met his guru, Tilopa, he was down by the river cooking live fish and eating them, which made him think, “This can’t be Tilopa.” So when he asked, “Are you Tilopa?” Tilopa said, “No.” Later on, when Naropa had generated faith and again asked, “Are you Tilopa?” Tilopa said, “Yes.” Anyway, great yogis can assume such aspects.

The incarnation of Kyabje Dorje Chang, His Holiness Trijang Rinpoche, is His Holiness the Dalai Lama’s guru and the lama of all the Tibetan people, so it’s terrible if he’s hidden away in some corner as if there’s something wrong with him. That’s absolutely shameful. Therefore, the people around him have to think very extensively. In his previous life he performed incredibly holy actions; therefore, his present incarnation has the potential to spread Dharma in both the East and the West like the rising sun spreads light. Even just within the FPMT there are more than 120 centers in which he could spread the teaching of Lama Tsongkhapa when he finishes his geshe degree. But the extent to which he can practice guru devotion and develop his holy actions depends almost entirely on his attendant.

Then in my letter to His Holiness Trijang Rinpoche I also request the incarnation that whatever sutra and tantra teachings he offered His Holiness Dalai Lama in his previous life, to please take those complete lineages from His Holiness Dalai Lama. So I request this from my heart.

However, this does not apply only to His Holiness Trijang Rinpoche. It applies to all of you as well. The main point in telling you all this is that if you read the letter, it might give you an idea of how to practice in general and particularly what to do with respect to the issue of the protector, Shugden. The other point is to let everyone know something about this issue itself.

Note

1. The letter was addressed to the reincarnation of the previous Trijang Rinpoche and Lama Zopa Rinpoche sent it to the abbots to get their input and support for it. Here, Rinpoche is reading parts of this letter to the assembled students and commenting on it. The letter itself is not available at this time.

Source: http://www.lamayeshe.com/index.php?sect=article&id=335&chid=1398

Translated and clarified by Lama Thubten Zopa Rinpoche, Dharamsala, June 1982. From the Report on the first Enlightened Experience Celebration in Bodh Gaya and Dharamsala, India. January-June 1982.

If, after receiving an initiation, you practice well, you can become like Vajradhara. This means you should keep perfectly the root and branch tantric vows and all aspects of the samayas (commitments). You should understand the samayas of eating, drinking, protection, sleeping and so forth, and study well the details of the three levels of ordination. There are teachers at your Dharma centers and you can learn all this from them.

The purpose of taking an initiation is not to send yourself to the lower realms but to lead yourself to the state of Vajradhara. This is what you should do with the initiations you receive; they are to be practiced, not merely collected. For example, you have just received a Vajrabhairava initiation. This itself is what you have to practice; there is no Vajrabhairava practice other than what is contained in the initiation.

The vows and samayas, the stages of generation and completion are all there. And unless you are illiterate you should recite the sadhana every day. If you cannot do the long one you should at least do the short one written by Lama Dorje Chang (Kyabje Pabongka Rinpoche); there are only a few pages in it.

Each day you should do the self-generation, and the six-session guru yoga, because it contains all the daily practices you have promised to do during the initiation.

All of you here are highly fortunate. You who have come from the West to this Dharma Celebration have received the highest, most profound teachings from most precious lamas, in particular, His Holiness the Dalai Lama. As far as fortune is concerned there is none greater than this.

However, each individual must practice well. There is no benefit in simply thinking, “Now I have received these teachings,” and leaving it at that. If you have received some material like money, perhaps it is enough just to record it as a credit in an account book, but where initiations are involved, merely counting the number you have received is useless; you have to practice.

It used to be impossible to hear Buddhadharma and meet gurus in the West. From the Dharma point of view these were barbaric lands, outlying countries to which the teachings of the Buddha had not spread.

But now there are many different Dharma centers in the West, and especially through the incomparable activities of Lama Thubten Yeshe and Lama Thubten Zopa Rinpoche, many devoted to preserving and disseminating the teachings of Lama Tsong Khapa. So it is very good that you have taken the great responsibility of serving the teachings in this way, engaging in both Dharma and administrative activities to establish these centers all over the world.

And although you have done very well so far and are making progress year by year, still you must continue making the efforts necessary for further progress. As the teaching spreads in this way, more and more people in the West can hear the Buddhadharma and are to that extent highly fortunate.

To ensure progress in the many centers you have established there are two aspects of activity that have to be developed together: the Dharma aspect and the administrative aspect. To develop the conditions necessary for study and practice in a center, those who do the administrative work should take proper responsibility and be in good harmony with everybody at the center.

On the basis of this, all the students there should make great efforts to develop the center in whatever way possible. It’s like when you have some very delicious food, you take big bites and chew it with all your teeth, taking full advantage of it—this is a Tibetan saying; I hope you understand its meaning. If you were at a place where there were gold coins for the taking you would stuff them everywhere, into every pocket and orifice! Take every opportunity to develop your Dharma center.

With respect to developing the Dharma side, it seems that most of your centers have already received resident teachers. Thus it is extremely important that you expend energy in studying well. But don’t leave whatever you learn as mere intellectual knowledge; you should use it to subdue your minds and eradicate delusions. Your understanding should become one with your mind. As it is said in the lam-rim teachings:

The purpose of understanding what one has heard is to enable one to practice according to his capacity.

After you have heard and understood some teaching-for example, the perfect human rebirth, renunciation, bodhicitta—you must practice it; that is the purpose of the teaching. Each one of us should practice in accordance with our individual level of mind, or ability.

We study, study, study, but if we do not mix whatever we have understood thoroughly with our minds there will be a Dharma famine in our minds; we shall suffer from poverty of Dharma. This is what happens: you live in the middle of a Dharma center, you study Dharma, but you are a Dharma pauper.

So don’t be like that. Use the Dharma that you have studied to change your mind, to be different from before. That is the purpose of Dharma, and if you can use it to change your mind in this way you won’t be poor in Dharma. As Tewugen Rinpoche said:

Those who know the secret of turning iron into gold through alchemy never experience material poverty.

How can you become poor if you can transform any old piece of iron into gold? Similarly, if you know how to change your mind with Dharma you’ll never suffer from Dharma starvation. This is the most important thing to worry about.

Because we have not yet changed our minds, we create negative actions and accumulate many non-virtuous impressions that cause us to wander in samsara. How can we know if our mind is unchanged, unsubdued? If we are constantly concerned about the comfort of this life—food, clothing and reputation—we have unsubdued minds.

How should we change such minds? By reflecting on topics such as the eight freedoms and ten richnesses, the great usefulness of, and the great difficulty of, receiving the perfect human rebirth and impermanence and death. Through this we should be able to change our minds.

Also, if we are seeking samsaric enjoyments such as the pleasures of the devas, our minds are unsubdued. As a remedy we should contemplate the suffering nature of the whole of samsara and generate strong aversion to it. Furthermore, the thought, “How good it would be if I had to remain in samsara no longer,” the concern for oneself alone that abandons the welfare of other sentient beings, while generally not considered an unsubdued mind, is an unsubdued mind from the Mahayana point of view. The antidote to this is training in the loving compassionate bodhicitta and equanimity.

We should accustom ourselves to the fact that all sentient beings—friends, enemies and neutrals—are exactly equal: all desire happiness and none desire the slightest suffering, even in their dreams. Since we ourselves and all others are like that, exactly equal, we should work for the benefit of all sentient beings. All the good things we possess have come from other sentient beings: our perfect human body, with its eight freedoms and ten richnesses, our meeting with the holy Dharma and the ability to practice it, our food, drink and clothing—everything. Thus of course we should work for their benefit.

To be able to work for sentient beings we must train our minds in bodhicitta and thought transformation. This starts with subduing the mind through study and reflection on the lam-rim teachings. This is the most important thing and is the basis for the practice of the entire path to enlightenment. Even though the practice of tantra is so important and is the incomparable method for attaining the unified state of Vajradhara, it depends completely on the lam-rim.

Just as the Tibetan delicacy made of powdered cheese and butter is said to depend on the kindness of the butter, without which it would be just a pile of dry cheese, so too does the profound tantra depend on the kindness of the sutra and lam-rim teachings, the graduated paths of those of the three levels of capability. Whoever tries to practice the generation and completion stages of tantra without having gone through these is like a small child gazing around a temple: nothing happens.

You should all study the lam-rim thoroughly, and on the basis of that try to change your minds. That is the essential point. If you then practice the Guhyasamaja, Chakrasamvara or Vajrabhairava tantras your efforts will be incomparable and you will be able to achieve the unified state of Vajradhara. Please take this advice to heart.

And each of you should take the responsibility of spreading Dharma so that, like the rising sun, it illuminates the darkness of the world. You have been doing so; please do still more. We should all pray for success in this.