Addressing the Goa Institute of Management, His Holiness the Dalai Lama criticized India’s legendary Prime Minister Jawaharlal Nehru for being self-centered and the primary cause for the partition of India and Pakistan. At the same talk he called for peace between Muslim sects while ignoring the fact his own Tibetan community remains heavily divided due to religious differences.

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.

By: Ashok Rao

In 1959, India generously and graciously opened their arms to the Dalai Lama and his Tibetan refugees as they fled China-occupied Tibet, now commonly known as the Tibet Autonomous Region of China. In India, the Dalai Lama was given the highest honor, respect and privilege as befitting the Indian customs of venerating high spiritual personages. The Indian leader at the time was Prime Minister Jawarhalal Nehru and it was his extremely kind leadership that allowed the displaced Tibetans in-exile a country to settle in.

Recently however, the Dalai Lama has begun forays into Indian politics by making outlandish comments regarding the very same Prime Minister Nehru that gave him and his people safe refuge. Not only that, his comments broached a highly sensitive subject, that of the Partition of British India into the two nation states of India and Pakistan that we know today. Awakening painful and bloody memories, his comments have angered the sentiments of Indians around the world, as the repercussions of Partition remain unresolved up until the present day and strained relations between India and Pakistan endure.

(L-R) Muhammad Ali Jinnah, Jawaharlal Nehru and His Holiness the Dalai Lama. During the talk, the Dalai Lama said that Nehru opposed Gandhi’s wish to give the prime ministership to Jinnah.

The Dalai Lama surprisingly blamed Prime Minister Nehru for the split between the two countries during which untold millions suffered so much loss in terms of life, identity and property. It is something that has deeply damaged the psyche of the two nation states who have yet to mend their relations. It is shocking that the Dalai Lama would broach the subject almost insensitively. He basically claims that if not for Jawarhalal Nehru, who became Prime Minster against Mahatma Gandhi’s will, Pakistan would have remained a part of India. The Dalai Lama claims that Mahatma Gandhi wanted Muhammad Ali Jinnah to become Prime Minister instead. But if Jinnah, being a staunch Muslim, had become Prime Minister instead of Nehru, he most probably would not have entertained the Dalai Lama and the Tibetans at that time. The Dalai Lama should consider himself lucky that Nehru became Prime Minister.

Video: Dalai Lama criticizes Prime Minister Nehru

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But what he forgets to mention is that moved by the plight of the Tibetans, the compassionate Prime Minister Nehru generously gave the Tibetans in-exile 24 large tracts of land throughout India as thousands of Tibetans began pouring into the country, overjoyed that India had granted them refuge. These Tibetans were given assistance, protection, aid, support and political asylum, something that has continued to this day. It was due to the kindness of Prime Minister Nehru that Tibetans were even permitted to set up their own government in-exile in the hills of Dharamsala, northern India, now called the Central Tibetan Administration.

The Dalai Lama seems to have forgotten all that Prime Minister Nehru did for the Tibetans. Instead, he has labelled the Indian leader as ‘self-centred’ and the cause that India and Pakistan separated in the first place. His claim was completely uncalled for and has sparked fury among Indians, clearly evident on social media platforms. The Dalai Lama has definitely created a public relations nightmare, another mark against his already declining reputation all over the world.

However, Prime Minister Nehru was not the only subject that the Dalai Lama sought to interfere in. In his speech, he spoke of how Sunni and Shia Muslims are the same – they worship the same God, follow the same Quran and pray five times a day, yet they kill each other due to sectarian differences. The irony is the Dalai Lama’s own backyard is not as trimmed he would have you believe. The Tibetan community themselves are heavily divided along religious lines, especially with the segregation and ostricization hurled against Dorje Shugden practitioners.

If the Dalai Lama is happy to give practitioners of another religion advice, he should follow his own advice and free Dorje Shugden followers from the oppressive shackles that he and his very own Central Tibetan Administration have imposed. After all, if Muslims all believe in the same God; both Dorje Shugden followers and non-Dorje Shugden followers all believe in the Buddha, accept the spiritual theory of karma and have the conviction that everyone can become enlightened. The only difference between the two groups is that Shugden followers incorporate Dorje Shugden into their practice.

Contrary to the Dalai Lama’s own advice of religious harmony, Dorje Shugden followers remain segregated, their religious practice banned, they are not granted the same medical privileges as their counter-parts, cannot attend the same schools and they cannot hold official positions with their society. Even monks are kicked out from monasteries that they have called home for so long. Strange how on one hand the Dalai Lama advocates harmony but on the other is the cause for discrimination within his own community. Dorje Shugden followers are not even allowed to join the Dalai Lama’s talks, whether secular or spiritual, despite the fact the Dalai Lama is supposedly the leader of the Tibetan people. He has condemned them to be pariahs within Tibetan communities all over the world.

Video: Dalai Lama undemocratically condemns Dorje Shugden practice, intolerantly expels thousands of monks

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The Dalai Lama’s comments against Prime Minister Nehru has raised the ire of many Indians. He is not only seen as interfering in Indian politics but criticizing the very leader that began shaping India to what it has become. Since in his speech in the video he can easily propose that mistakes are a common occurrence, it means that anyone can make mistakes no matter who they are. But by the same token, this would mean the Dalai Lama himself can make mistakes too. In this case, he has done so on two major counts. The first, by calling Prime Minister Nehru “self-centered” and the other by creating disunity among his own Tibetan community by unethically banning the practice of Dorje Shugden. The Dalai Lama who claims to be a democratic leader, should act democratically and not ban any religious faith within his community. Banning the Tibetan Dorje Shugden devotees and segregating them from mainstream Tibetans was his instruction and it clearly shows you that he is not democratic. Dorje Shugden is a spiritual path whether he accepts it or not. As a leader, the Dalai Lama should be tolerant towards all spiritual paths as that is the democratic way. Only then can he be called a truly democratic leader.

So, when the Dalai Lama wants to suggest that people should be harmonious and espouses religious tolerance, he should very well walk the talk and start with his own people rather than interfering in the affairs of the very country that granted him so much. He should stop commenting on Indian politics and creating more disharmony, but concentrate on his own community and heal the huge rift that he himself created with Dorje Shugden followers.

The Dalai Lama (left) has forgotten about Prime Minister Nehru’s (right) kindness towards the Tibetan people and now maligns him calling him “self-centered”.

As a so-called spiritual leader and a monk who has vows based on renunciation, it is not befitting of the Dalai Lama to keep talking about politics. So why is the Dalai Lama poking his nose into other people’s political affairs and criticizing their leaders? He should deal with the inequality within his own community first and remember the kindness of those he now maligns.

The Dalai Lama has shocked his generous host country of India with his latest political interference into the internal affairs of the country. Indians have expressed tremendous shock that the Dalai Lama would have such audacity to criticize one of the Prime Ministers of India. At least the Prime Minister of India was able to hold on to and secure his country’s independence from Great Britain, unlike the Dalai Lama who lost his own country, Tibet, through bad leadership. It is ironic that a refugee leader who lost his country and has not regained it for the last 57 years criticizes the leader of a sovereign nation. What Nehru did or did not do is for Indians to decide and not a refugee Tibetan whose remarks have hurt the sentiment of his host country.

ZEENEWS
India, Pakistan would have remained united if Muhammad Ali Jinnah was made PM: Dalai Lama

Click to enlarge and read the whole article. Source: http://zeenews.india.com/india/india-pakistan-would-have-remained-united-if-prime-ministership-was-given-to-jinnah-dalai-lama-2131525.html

NDTV
Partition Wouldn’t Happen If Nehru Had Not Been Self-Centered: Dalai Lama

Click to enlarge and read the whole article. Source: https://www.ndtv.com/india-news/dalai-lama-partition-wouldnt-happen-if-jawaharlal-nehru-had-not-been-self-centered-1897367

NORTH EAST LIVE
Dalai Lama stirs controversy

Click to enlarge and read the whole article. Source: https://northeastlivetv.org/2018/08/09/dalai-lama-stirs-controversy/

NEWSBRED
Spare us your history lessons, Dalai Lama

Click to enlarge and read the whole article. Source: https://www.newsbred.com/spare-us-your-history-lessons-dalai-lama

TV NEWS COVERAGE

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The Dalai Lama’s criticism of Prime Minister Pandit Nehru has gone viral on the Indian media circuit. Indians across the world and across the board have taken great offense to what the Dalai Lama said about Prime Minister Nehru. The Dalai Lama has gone too far in interfering in Indian politics when he was not even invited to do so. Since so many have been offended by his comments, his actions will have many negative public relations implications in the future.

Addendum: Partition of British India

A map of the Partition of British India. Click to enlarge.

Partition, the division of British India into the two separate states of India and Pakistan on August 14 and 15, 1947 – was a “last-minute” mechanism implemented as Great Britain decided to accelerate the transfer of power into Indian hands. Although Pakistan celebrated its independence on August 14, and India on August 15, 1947, the border between the two new states was not announced until August 17. Based on the Radcliffe Line, the border was drawn up by Cyril Radcliffe, who had little knowledge of the situation in India at the time, using out-of-date maps and census materials.

The north-western flank of the country with its Muslim majority became Pakistan. The rest of the country, predominantly Hindu, became what we know as India today. This decision was made largely to limit violence and bloodshed between Hindus and Muslims. Around six million Muslims relocated from India to Pakistan, and more than four million Hindus and Sikhs moved from Pakistan to India, motivated by the their hope for safety at a time of religious partisanship.

The partition triggered a colossal wave of migration, bloody riots, as well as mass casualties. It is estimated that over 14 million people were displaced along ‘religious’ lines, burdening the newly formed countries with overwhelming refugee crises. The violent nature of the partition created an atmosphere of hostility and suspicion between India and Pakistan that plagues their relationship to the present day.

Angry comments against the Dalai Lama on social media

The Dalai Lama’s comment labeling Prime Minister Nehru as self-centered has angered Indians who have taken to social media to express their indignation and horror at his remarks

Users on social media are questioning why the Dalai Lama made such statements when it was Prime Minister Nehru who gave Tibetans safe refuge in India

The mural of Dorje Shugden is prominent on the wall behind the Panchen Lama as he enters the main prayer hall of Denma Gonsa Monastery

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.

By: Steve Lee

The highest-ranking lama of Tibet, the 11th Panchen Lama Bainqen Erdini Qoigyijabu officially visited Denma Gonsa monastery on the 19th July 2017. This massive Dorje Shugden monastery is situated in Zhidoi County, Qinghai province of China. In addition, the Panchen Lama also visited a nursing home in the county to grace a charitable event and blessed the elderly residents there.

Denma Gonsa Monastery is situated in Zhidoi County, Qinghai province of China

Denma Gonsa Monastery’s Lama Tsongkhapa statue is 35.32 meters high and this makes it the world’s largest indoor gilded bronze statue

The Panchen Lama visited the monastery following an invitation by the young incarnate lama of the monastery, Denma Gonsa Rinpoche. The Panchen Lama also visited a Sakya monastery, Jyeku Dondrub Ling within the same county as well. As the Panchen Lama’s car approached Denma Gonsa Monastery, Khampas and local nomads on horseback held out prayer flags and khatas to welcome his arrival. On top of that, locals also had several youths ride yaks on both sides of the car to escort the Panchen Lama towards the monastery.

In accordance with Chinese protocol, the approved itinerary of the visit included the Lama Tsongkhapa prayer hall, where the world’s largest bronze Lama Tsongkhapa statue is enshrined. He performed a Rabney consecration ritual to bless the massive Lama Tsongkhapa statue. Following this, the Panchen Lama paid homage at the reliquary stupa containing the relics of the previous incarnation of Denma Gonsa Rinpoche.

Panchen Lama conferred a long life initiation in a tent pitched outside of the monastery

After that, he moved on to the main prayer hall of the monastery to give a Dharma discourse and blessed the public in a traditional manner by placing his hand onto their heads. The crowd was fortunate to have an audience with this great lama, a qualified Geshe who has studied under some of the most prestigious masters of our time. Not only that, but he has received and steadfastly kept the vows of a monk, with no stain on his reputation as a pure monk, and has received many tantric empowerments, practiced the teachings and engaged in many retreats. Even without this title, the breadth and depth of his practice would qualify him as someone more than worthy of bestowing blessings and transmissions. One does not need to be a high ranking lama to be a great teacher of the Buddha’s sacred teachings. After a brief lunch break at midday, the Panchen Lama conferred a long life initiation in a tent pitched on the Tashitan fields just outside of the monastery. Panchen Lama returned to Beijing the next day.

This successful visit cements the close relationship that the 11th Panchen Lama has with Denma Gonsa Rinpoche and this indirectly confirms his approval of Dorje Shugden as an authentic practice and the high lamas, Geshes and sincere practitioners who worship this powerful deity.

The young Denma Gonsa Rinpoche welcoming the Panchen Lama to Denma Gonsa Monastery with a yellow khata

Panchen Lama along with the young Denma Gonsa Rinpoche performing Rabnye consecration ritual on the Lama Tsongkhapa statue

The Panchen Lama is presented with a framed verse of praise composed by Gonsa Monastery monks

Panchen Lama conferring a long initiation in a tent pitched outside of the Denma Gonsa Monastery

The famous statue of Dorje Shugden enshrined in the protector chapel of Denma Gonsa Monastery

Addendum

Whether people accept him as the real Panchen Lama does not make any difference. He is a human, an individual, an ordained monk, and he has received teachings from many erudite masters. He has received tantric empowerments, engaged in retreats, does the prayers; he does what any other Buddhist monk does. So by virtue of being a monk and someone who has practiced for many years, he is a qualified receptacle, teacher and disseminator of the Dharma. Therefore whether you accept him as the Panchen Lama does not matter. Thousands of monks in the monasteries over the 1,000 years did not have titles but they disseminated the Dharma very well.

So do not judge whether he is doing Dharma correctly based on his title but on his merits. This is a democracy. This young man who has been labelled ‘Panchen Lama’ has held the vows of a monk, lived in a monastery, and studied under the most qualified and greatest masters of Tibet, especially of Tashi Lhunpo Monastery, for many years. By all accounts, he is a very qualified Geshe. This Geshe just happens to have the title ‘Panchen Lama’ and happens to be the highest ranking lama in Tibet, sanctioned by the Chinese government. Besides the Panchen Lama can emanate in hundreds of forms simultaneously. It is the choice of the Chinese who they want to sanction, and install as their spiritual leader. It is their choice. Nobody should or can take away their country’s choice.

The current Panchen Lama was invited to Denma Gonsa Rinpoche’s monastery in Kham, Tibet, China. Housing thousands of monks, it is one of the biggest monasteries that practises Dorje Shugden. The Panchen Lama, the Chinese government and the Tibetan people in Tibet endorse this monastery and support it. As you can see here in the series of pictures, the Panchen Lama went to this monastery to give his personal support to the young Denma Gonsa Rinpoche who is studying to become a Geshe himself.

Panchen Lama Qoigyijabu Part 1

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Panchen Lama Qoigyijabu Part 2

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Panchen Lama Qoigyijabu Part 3

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Panchen Lama Qoigyijabu’s 20th Enthronement Anniversary

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Thomas Jefferson

In 1779 Thomas Jefferson laid out his vision for religious freedom in a bill which would later be passed by the assembly of the state of Virginia in 1786. Two excerpts from this remarkable exposition will serve to highlight a line of reasoning that seems particularly prescient in light of recent events within the Tibetan Buddhist community (as will be argued later). In them, Jefferson proclaims:

“that therefore the proscribing any citizen as unworthy the public confidence by laying upon him an incapacity of being called to offices of trust and emolument, unless he profess or renounce this or that religious opinion, is depriving him injuriously of those privileges and advantages to which, in common with his fellow citizens, he has a natural right”

“that it tends also to corrupt the principles of that very religion it is meant to encourage, by bribing, with a monopoly of worldly honours and emoluments, those who will externally profess and conform to it”

In these passages, Jefferson clearly identifies a particular danger inherent in any effort of merging the religious and political spheres. First, such an unhealthy marriage can easily led to a corrosion of the natural and civil rights of citizens. But even beyond this detriment to civil liberties and political institutions, Jefferson argues that an encroachment of politics on religion has the added effect of corrupting the same religious traditions it was designed to promote. This latter point deserves closer inspection: What Jefferson realized was that political interference or coercion in religious matters must invariably led to a hollowing out of the essence of religious practice. The reasoning is perhaps best revealed in the context of Buddhist practice.

Within Buddhism, spiritual practice is clearly understood as an internal path with the aim of transforming inner states, states of mind. Spiritual progress can only occur via an inner transformation. By definition, however, an inner transformation cannot be forced upon an individual by an external agent. Instead, it must originate from a sincere intention and motivation on the part of the practitioner. This observation does not deny or diminish the essential role played by the spiritual guide in the progress of a sincere student. In fact, reliance upon a spiritual guide – a central tenet within all Buddhist traditions – is predicated upon a prior unencumbered determination on the part of the student in regards to the qualifications of the spiritual guide.

Now let us ask what happens when political concerns impinge on the spiritual or religious realm? We can appreciate that such an intrusion has the effect of essentially discouraging the pursuit of inner paths and encouraging the pursuit of worldly concerns under the guise of religion. In the words of Jefferson, to “externally profess and conform to” religious doctrine is rewarded at the expense of a genuine internal contemplation and examination. A pursuit of an external path or agenda, of course, runs counter to the very definition of spiritual practice within Buddhism. Thus, a certain lack of authenticity, a “phoniness” if you will, then creeps into one’s individual practice. When this happens collectively within a community of practitioners, it can bring about a very real degeneration of an entire spiritual tradition.

In essence, Jefferson predicted that there was a logical chain starting with the mingling of politics and religion and ending with the degeneration of the religious tradition thus exposed to political influence. Let us examine whether this hypothesis has held up to empirical evidence. Many historical references from around the globe could serve as supporting evidence, but let us again narrow the discussion to Tibetan Buddhism.

One striking development in the recent history of Tibetan Buddhism is the extent to which the Dalai Lama has gained spiritual authority on top of his historical role as the political leader of Tibet. In the absence of a credible Panchen Lama, the current Dalai Lama has quite openly taken on the roles of both spiritual and political leader. If we believe Thomas Jefferson, this consolidation of roles should sound alarm bells. Nevertheless, much of the West has given the Dalai Lama the benefit of the doubt. In effect, western sentiment has been inclined to exempt the Tibetan situation from Jefferson’s dictum. Two main “justifications” for the uncritical and even admiring reaction in the west towards this concentration of religious and political power in the hands of one person can be delineated:

1. Such a concentration is practically necessary in response to the aggressive occupation of Tibet by the Chinese government, and
2. The Dalai Lama is incorruptible by virtue of his spiritual attainments.

In order to judge the reliability of these contentions, let us examine the recent record of the Dalai Lama’s stewardship. One action which has received substantial media attention concerns his decision to ban the worship and practice of Dorje Shugden. The main justification for this sweeping dismissal of an ancient and widespread practice within the Gelug lineage (going back 400 years) was to a great extent built upon the uttering of an oracle. The oracle asserted that Dorje Shugden was somehow interfering with the cause of Tibetan political independence. The other reason cited was an alleged shortening of the Dalai Lama’s life span due to this practice.

The 14th Dalai Lama

As a result of this official ban imposed by the Dalai Lama on the Tibetan exile community and beyond, many sincere practitioners following an inner path given to them by their spiritual guides were forced to renounce this practice under threat of political reprisals. It is now well documented that those who have refused to give in to the pressure of abandoning the Shugden practice have been subjected to increasingly severe harassment by forces aligned with or acting on behalf of the Dalai Lama. In what amounts to acts of religious persecution, whole families have been systematically identified, publicly humiliated, and formally ostracized within the Dharamsala exile community. In some cases, practitioners have even reported death threats issued against them and their families in leaflets and local newspapers.

Let us then return to the standard justifications for the Dalai Lama’s actions voiced in much of the western media.

(A) It is clear that instead of helping the Tibetan cause against Chinese aggression, the Dalai Lama’s consolidation of political and religious authority has

1. Manifestly undermined civility and harmony within the Tibetan exile community and
2. Disrupted the practice of many sincere followers, destroying their faith and wreaking havoc with their spiritual lives. In short, the Tibetan cause has been severely weakened. What the Chinese so far were unable to do externally, the Tibetans under guidance from the Dalai Lama seem to be doing from within. The one thing most worthy of defense against outside interference – the purity and vitality of the Tibetan Buddhist traditions – is now under siege from within.

(B) The close reliance by the Dalai Lama on oracles, the great concern with his own life span, and above all his autocratic political leadership do not inspire confidence in superior spiritual attainments. The willingness to suppress free debate on this issue and to enforce religious doctrine by political means also reveals an essential insecurity. It seems that the Dalai Lama places little trust in the proposition

“that truth is great and will prevail if left to herself; that she is the proper and sufficient antagonist to error, and has nothing to fear from the conflict unless by human interposition disarmed of her natural weapons, free argument and debate” (Jefferson)

This turn of events, of course, would have come as no surprise to Thomas Jefferson, who long ago warned that the mixing of politics and religion was bound to corrupt both. And so it has played out again in the Tibetan exile of northern India. The banning of a cherished religious practice for manifestly political reasons symbolizes all that is wrong with the temptation of worldly rulers to overreach and dictate religious doctrine. It has led to a degeneration of political civility. It has also led to a degeneration of religious practice. When the Dalai Lama was recently asked by a reporter if all of the previous Tibetan Buddhists masters, including his own teacher Kyabje Trijang Rinpoche, were wrong about Dorje Shugden, he replied simply and without hesitation: “wrong, yes, wrong”. These three words speak volumes about the current state of religious affairs in Dharamsala. They contain an explicit rejection of the qualifications of his own spiritual guides and, by direct extension, an attack on the continuity and purity of the Gelug lineage.

Dr Lars English, Ph.D.
Dickinson College
Carlisle, PA 17013

Source: http://www.westernshugdensociety.org/guest-blogs/dalai-lama-jefferson-thoughts/

The 14th Dalai Lama wrote praises to Dorje Shugden:

Melody of the Unceasing Vajra A Propitiation of Mighty Gyalchen Dorje Shugden, Protector of Conqueror Manjushri Tsongkhapa’s Teachings

Why is there a ban put on Dorje Shugden now?

By the Supreme Victor, the Great 14th Dalai Lama

HUM
Glory of the wisdom, compassion and power of infinite Buddhas
Miraculously powerful protector of Manjusri Tsongkhapa’s Teachings
Arisen as a lord of all wrathful worldly hosts
Come from the abodes of Tushita, Kechara, and so forth!

Prostrating with devotion of body, speech, and mind
I confess all mistakes and faults in which
Out of delusion, I have contradicted your holy mind:
Accept with forbearance and show your smiling face!

Arising from the sport of non-dual bliss and void
Are offerings and torma of flesh and blood heaped like a mountain
First portions of milk, yogurt, beer and tea swirling like the ocean
Auspicious signs and substances and various animals
Peaceful and wrathful ornaments, enemy-destroying weapons and armor
Amassed samaya substances, outer, inner, and secret, without exception!

Having fulfilled your heart commitment and purified degeneration
By making these actually arranged and visualized offerings
Increase Lozang the Victorious One’s Teachings
And the life span and activities of the Teachings’ upholders!
Further the happiness of beings in the Gaden [Podrang] dominion!

Especially pacify all harm to us, the yogis and entourages
That arises because of previous karma and immediate conditions
And spontaneously accomplish, just as we wish
All good things, both spiritual and temporal!

Grind to dust without remainder
Enemy hordes that think and act perversely
Towards the teachings and lay and ordained people
With potent, accurate, powerful great vajra fire!

Especially, cause the saffron-clad community of Dungkar Monastery
Brightly beautiful in bonds of pure morality
To soar the path of immortal liberation
On unified wings of Sutra and Tantra!

In brief, we enthrone you, O Deity, as the supreme
Collected nature of all Gurus and Protective Deities!
From densely gathered clouds of the four activities
Pour down a cool rain of the two siddhis!

This, A Propitiation of Mighty Gyalchen Dorje Shugden, Protector of Conqueror Manjusri Tsongkhapa’s Teachings, entitled Melody of the Unceasing Vajra ’s composition was urged, not only by the vajra prophecy of the great emanated Dharmapala himself, but also on behalf of the general community by the master of the Dratsang and all of its officers, with offerings. Accordingly, the one called Holder Of The White Lotus, Bearer of the Buddhadharma, Ngawang Losang Tenzin Gyatso Sisum Wangyur Tsungpa Mepa De composed it at Dungkar Monastery with spontaneous auspiciousness.

All benefit and bliss! Siddhi Rastu

Domo Geshe Rinpoche, at whose Dunkar Monastery His Holiness composed these inspiring verses, was one of the greatest Mahasiddhas in Tibetan history. A greater example of saintliness and, mind you, non-sectarian compassion would be hard to find. Kyabje Trijang Dorje Chang said of him, “We are exactly the same”, and Domo Geshe put his Monasteries in Kyabje Trijang Rinpoche’s care before he passed on. The 13th Dalai Lama praised him as Je Tsongkhapa incarnate. Both the 13th and the 14th Dalai Lama praised Dungkar Monastery’s oracle, through which they obtained very valuable advice in difficult times.

This prayer shows beyond the shadow of a doubt the enlightened origin and the “holy mind” of the King Protector as seen by His Holiness. No “ghost” can come from Tushita and Kechara, Maitreya and Vajrayogini’s pureland. No “ghost” can cause you to “soar the path of immortal liberation on unified wings of Sutra and Tantra”!

Seeing this, we think it is safe to conclude what this conflict is not about. And who knows, maybe it is not a conflict at all, except in our conflict-hungry minds that can’t stand the notion of interdependence and cause and effect?

His Holiness welcomes a visit from Kyabje Trijang Chocktrul Rinpoche while in Northampton, Ma. USA (May 2007)
(Photo from Trijang Buddhist Institute)