Over the past hundred years, the position of Sakya Trizin evolved to alternate between two “houses” or Phodrangs, called Drolma and Phuntsog. Throughout the Sakya tradition, there has been a lineage of Dorje Shugden emanations which can be traced as far back to Sakya Pandita Kunga Gyeltsen (1182-1251), who was one of the five founders of the Sakya tradition.

Kunga Lodro (1729-1783), the 31st Sakya Trizin, was also said to be an emanation of Dorje Shugden. Kunga Lodro was known to have written several significant rituals to Dorje Shugden. In his own biography, he included the quote from the Nyingma Tantra which highlighted that Rinchen Nadun recognised Dorje Shugden as having the same nature as Avalokiteshvara.

Subsequently, Kunga Lodro took rebirth as his own grandson, Kunga Nyingpo (1850-1899), the 37^th Sakya Trizin. How that happened was that in 1849, Tashi Rinchen, the 35^th Sakya Trizin, was without an heir. Desperate, he requested his father, the Mahasiddha Padma Dudul Wangchuk, who was also the 33rd Sakya Trizin, to perform prayers and rituals for him at Mugchung, a Shugden temple, so that he could have a son as soon as possible.

When there was a break in the rituals, Tashi Rinchen asked the Mahasiddha who would be taking rebirth as his son, the Mahasiddha replied, “nowadays because of the degenerate time, nobody else is coming, Grandpa Shugden is coming as your descendent.”

That made Tashi Rinchen very pleased and he began the tradition of offering many butter lamps, and making offerings of music, with the sounds of horns and trumpets echoing from the roof of the temple during the ninth Tibetan month. Barely a year later, the emanation of Dorje Shugden and Avalokiteshvara, Kunga Nyingpo, was born.

From this illustrious lineage, Dragshul Trinley Rinchen was born in 1871 from the Drolma Phodrang, as the son of Kunga Nyingpo. Dragshul Trinley Rinchen received the Lamdre precepts from Kunga Nyingpo and successfully finished tantric retreats at the tender age of 16.

His teachers included his father Kunga Nyingpo, Dorje Drag Rigdzin Thubten Chowang Nyamnyid Dorje, Ngor Khangsar Ngawang Lodro Shenpen Nyingpo and Jamyang Chokyi Lodro. Before he turned 40 years of age, Dragshul Trinley Rinchen met H.H. the 13^th Dalai Lama and was already a respected Dharma teacher in Lhasa. In 1915, he followed his destiny when he became enthroned as the 39^th Sakya Trizin.

As can be expected from such an attained incarnate Master, Dragshul Trinley Rinchen was able to recite certain prayers without even having to learn them. His preference was to spend time in retreat, and he regularly had visions of deities such as Vajrayogini and Tara.

In his own autobiography, Dragshul Trinley Rinchen sought to establish that his father, Kunga Nyingpo, was one with Avalokiteshvara. As Kunga Nyingpo was recognised as an emanation of Dorje Shugden, who was also one with Avalokiteshvara, therefore, by logic, he must also be of the same essence as Avalokiteshvara.

Dragshul Trinley Rinchen also used as a reference the Nyingma Tantra Rinchen Nadun, also referred to by Kunga Lodro in his biography, which had stated that, “The one known as Dolgyal is not mistaken on the path to liberation, he is by nature the Great Compassionate One.”

Dragshul Trinley Rinchen perceived Avalokiteshvara as the Lord of Mandalas, who is a fully enlightened Buddha, which implied that Dorje Shugden is also a fully enlightened Buddha. This shows that it is without doubt that these great Sakya masters – the supreme heads of the Sakya tradition – have consistently viewed Dorje Shugden as an enlightened Dharma Protector over many centuries.

Contrary to the view that Dorje Shugden practitioners are sectarian, Dragshul Trinley Rinchen had stated in his biography that many lamas from different Buddhist traditions had visited him on many different occasions.

Of particular note in the autobiography is the visit by H.H. Pabongkha Rinpoche around 1905, where it was recorded that Dragshul Trinley Rinchen gave Pabongkha Rinpoche several initiations, which included the Four-Face Mahakala empowerment. Pabongkha Rinpoche kept this Four Face Mahakala practice close to his heart, as can be seen in the many rituals of this deity which are referred to in Pabongkha Rinpoche’s collected works.

There was much mutual respect between these two high lamas as Dragshul Trinley Rinchen spoke highly of Pabongkha Rinpoche in his autobiography. Around 1930, Pabongkha Rinpoche, who is a Vajrayogini master himself, sent five monks from Sera Monastery to receive a transmission of a particular Vajrayogini practice from Dragshul Trinley Rinchen.

Dragshul Trinley Rinchen gave several transmissions and initiations around 1915. These included the oral transmission of Swirl of Perfect Sense Offerings, an important ritual of Dorje Shugden written by Kunga Lodro.

It is of particular note that Pabongkha Rinpoche had incorporated practically word for word, the extended fulfillment section of this ritual from the Swirl of Perfect Sense Offerings in his renowned ritual to Dorje Shugden, the Melodious Drum Victorious in All Directions.

To date, there have been no other Dorje Shugden rituals in the Gelug tradition which have been adopted directly from Swirl of Perfect Sense Offerings. Aside from a few unique descriptions of Dorje Shugden and references to other Gelug rituals to Dorje Shugden in Pabongkha Rinpoche’s Melodious Drum, the practice is almost identical to Kunga Lodro’s practice.

To show how important Dorje Shugden was in Dragshul Trinley Rinchen’s practice, his autobiography recorded periodic rituals performed for Dorje Shugden and references to rituals performed at Mug Chung, the Shugden protector house in Sakya. He also recorded the times when Dorje Shugden came into trance through an oracle.

As can be seen in the list below of Sakya Trizins who were Dorje Shugden practitioners, it is completely illogical that the current H.H. Sakya Trizin now says that Dorje Shugden is an unenlightened protector. The only reason must be political, in order to keep the peace with H.H. the Dalai Lama.

A list of the supreme heads of the Sakya Lineage who viewed Dorje Shugden as an enlightened being:

• 30th Sakya Throneholder Sonam Rinchen (1705-1741)
• 31st Throneholder Sachen Kunga Lodro (1729-1783)
• 33rd Throneholder Padma Dudul Wangchug (1792-1853)
• 35th Throneholder Tashi Rinchen (1824-1865)
• 37th Throneholder Kunga Nyingpo (1850-1899)
• 39th Throneholder Dragshul Thinley Rinchen (1871-1936)

Dragshul Trinley Rinchen (1871–1936), the 39th Sakya Trizin, was a strong practitioner of Dorje Shugden. Researching his family history, he even proved that his holy father, the 37th Sakya Trizin Kunga Nyingpo (1850–1899), was an emanation of Dorje Shugden.

The 39th Sakya Trizin Dragshul Trinley Rinchen (1871–1936), head of the Sakya lineage, was a strong practitioner of Dorje Shugden. He is known for spreading the practice of Dorje Shugden within the Sakya tradition.

Addendum

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

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

The back cover of the book, click to enlarge.

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

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

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

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

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

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

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

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

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

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

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

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

At a young age, he was enrolled into the monastery and was ordained by one of the most influential Gelug masters of his time, Yongzin Yeshe Gyaltsen. It was then that he was given the name, Yeshe Zangpo. Therefore, he studied devotedly under Yongzin Yeshe Gyaltsen and his student Lama Yeshe Tenzin, accomplishing a sound understanding of the Sutras and Tantra, including the three highly revered practices of Guhyasamaja, Heruka and Yamantaka Tantras.

After his studies, Yeshe Zangpo went into a cave and entered into intense meditational retreats and austerities in the same manner as the great yogis and Mahasiddhas of old. However, he was called back to the monastery at the request of his Lama to serve as the Abbot of the monastery. During his tenure, he became famous for giving extensive annual teachings on the Lamrim.

Yeshe Zanpo also left a wealth of written works based upon his wisdom and practice. His collected works is divided into two volumes and is based upon traditional subjects like the Lamrim, Mind-Training and Mahamudra. He became one of the main lineage masters that upheld the torch of the Gelug tradition when many luminaries like Yongzin Yeshe Gyaltsen, Purchog Ngawang Jampa and Longdol Lama were passing away.

Of his many contributions to the cannon of texts in the Tibetan Buddhist traditions, one of his most important writings was a long ritual text written to the Protector Dorje Shugden. In this text, Yeshe Zangpo describes the mandala of Dorje Shugden and its inhabitants in graphic detail.

Then, he gives further clear and vivid descriptions of the environment from which the mandala arises. This is very important for the purposes of visualization for practitioners engaged in the practices. This text is especially significant for it offers evidence that significant texts to the Protector were being composed quite some time before Pabongka Rinpoche. It is evidence too that Pabongka’s writings drew from previous existing texts such as this one.

In the invocation portion of the fulfillment ritual text, Yeshe Zangpo mentions the various holy places from which Dorje Shugden is invoked. These places include Gandhav-yuha paradise, the pond from which the earthly remains of Tulku Drakpa Gyeltsen is believed to have gathered, a Sakya Temple at Mug Chung, Ngor Monastery that has a Dorje Shugden shrine, the Gelug Riwo Choling Monastery in Yarlung that manages Trode Khangsar in Lhasa, ‘On Valley in Yarlung valley, a monastery near Gaden, the famous Trode Khangsar, which was founded by the Great Fifth Dalai Lama and the ruins of the hermitage of a Sakya Lama at Khau Drakdzong. This list reflects the holy pilgrimage sites that were popular in the 19^th century, many of which had shrines to Dorje Shugden.

In the colophon of this fulfillment text, Yeshe Zangpo wrote that he was requested to compose this text by the Abbot of Tashi Choling monastery in Lhodrag along with the monks of the monastery and various other practitioners of the protector. This means that Dorje Shugden practice had already become deeply entrenched in Southern Tibet and its peripheral regions. This text became widely distributed and found its way to Mongolia where it eventually entered into Lobsang Tamdin’s Bepum collection of Dorje Shugden texts. This is significant because that means that the text was already in wide circulation at that time.

When this text is examined, a new terminology, description of the mandala, epithets and longer Dorje Shugden mantra seemed to have been developed by Yeshe Zangpo. These elements seemed to have been incorporated into later fulfillment texts by Serkong Dorje Chang and Kyabje Pabongka Rinpoche.

It seemed from the newer terminology and epithets used, Dorje Shugden had moved up in prominence within the lineage and practices. Serkong Dorje Chang and Kyabje Pabongka Rinpoche would later use the titles and epithets developed by Yeshe Zangpo as they wrote about and promote the practice of Shugden. Examples include “Dharma Protector of the Conqueror Tsongkhapa”, “Lord of All Kings of the Powerful War Gods”, “Life Force Owner of All Beings of the Three Worlds” and “The Emanated Dharma Protector Dorje Shugden”.  

An important title, “Five Families of Dorje Shugden” – which is now very much used to describe the arrangement of the four emanations surrounding the principal – is also found throughout Yeshe Zangpo’s text. Later, highly attained Lamas like Rongchen Kirti Lobsang Trinley and Serkong Dorje Chang further endorsed these titles and references to Dorje Shugden when they used it in their own writings.

These use of such epithets revealed the great change that was happening at the time, where Dorje Shugden was beginning to figure more prominently as the main Dharma Protector of the Gelug sect. The very existence of this text shows that this change was taking effect during Yeshe Zangpo’s time – quite some time before Pabongka Rinpoche who people commonly (perhaps mistakenly) believe to be the starting point of the practice.

Certain scholars believed that Kyabje Pabongka Rinpoche made up the titles and epithets used on Dorje Shugden. However, in studying the texts composed by Yeshe Zanpo, it becomes clearer that it was actually Yeshe Zangpo’s writings that ushered in a new era of Dorje Shugden as being the Protector of the Gaden tradition.

Later, through the guidance of his guru Tagphu Pemevajra, Kyabje Pabongka Rinpoche further emphasized the importance of this newly elevated status of Dorje Shugden, giving it further prominence by writing a most central text, Melodious Drum Victorious in All Directions. The practice then spread like wildfire throughout Central Tibet, Amdo, Kham and Mongolia.

In his writings, Yeshe Zangpo also makes reference to a time when he was said to have witnessed Dorje Shugden taking possession of the oracle at Trode Khangsar. During the trance, he was told by Dorje Shugden to compile a torma offering ritual text in the same style as the wrathful enlightened Dharma Protector Kalarupa and a fulfillment text on the five emanations. It seemed that for Dorje Shugden to be elevated as the main Protector of Lama Tsongkhapa’s teachings, such a system of practice was essential.

However, this in no way means that the protectors of old – such as Kalarupa – were being replaced by Shugden. In fact, even Kyabje Pabongka Rinpoche maintained Kalarupa propitiation even within the Vajrabhairava cycle of practice and Kalarupa remains a very important and central practice in Gelug institutions around the world.

Yeshe Zangpo’s writing and contributions towards elevating the role of Shugden in the Gelugpa school must be remembered for marking a turning point and important changes in the history of the lineage. They had set the groundwork, so to speak, setting forth practice texts and establishing powerful epithets that would begin to ground the people’s faith in this “newer” Protector. It was by these initial efforts of Lamas like Yeshe Zangpo that Pabongka was later able to easily introduce the practices and popularize it for modern day practitioners.

Khen Rinpoche Jangchup Choeden, the current abbot of Ganden Shartse, is well known for bowing easily to pressures from the CTA and maintaining their unfair policies against Shugden practitioners. This has led to compromising the practice of Dorje Shugden throughout the monastery

Very few have discussed the plight of Shugden practitioners in Western Shugden Society. I will delve into some of the issues faced by some of our eastern brothers in Tibet.

The Tibetan exile government put the Dalai Lama’s wishes into practice directly in India, and in the same way the Dalai Lama’s official representative in each country throughout the world has directly and practically followed the orders of the exile government.

These representatives have organized vigilante groups in their respective regions and directly prevailed upon such groups to defame, threaten, and sometimes physically harm Shugden practitioners.

In this way many Shugden temples have been closed and shrines destroyed, individual Shugden practitioners’ houses have been burned down, practitioners have been brutally beaten, and children have been banned from their schools. Tibetan Shugden practitioners are repeatedly accused unjustly of being ‘the Tibetan national enemy’ and ostracized from their communities.

This inhumane treatment directly violates basic human rights and principles of democratic law, but nevertheless pervades almost every Tibetan community today, whether in the East or West. For example, in Tibet itself where the Chinese now give basic equal rights to everyone, all Shugden practitioners still suffer from a lack of religious freedom caused by other Tibetans who continue to work within Tibet to fulfill the Dalai Lama’s wishes there.

And in Switzerland, a democratic country which hosts a large Tibetan exile community, Shugden practitioners suffer from a lack of religious freedom caused by the unjust and discriminatory actions of groups organised by the Office of the Dalai Lama’s Representative, which acts directly against democratic law in continually working to fulfill the Dalai Lama’s wishes. It is the same in all other countries.

The Dalai Lama himself, the Tibetan exile government, the present and former abbots of the main monasteries of the Gelug Tradition, and the Dalai Lama’s official representatives in each country throughout the world, have all broken international law and are abusing basic human rights. They are criminals wearing spiritual masks.

Stop Religious Persecutions

The source of all these problems is just one single person – the Dalai Lama himself. It is very clear that the Dalai Lama’s people are acting against Shugden practitioners simply out of blind faith, and only to fulfil his wishes.

Since the Dalai Lama first created this international problem in 1996, the world’s media, including the BBC in the UK, have continually received information about it. In many countries in 1996 and in 2008 they directly witnessed thousands of Shugden practitioners engaging in international public demonstrations against the Dalai Lama, protesting ‘Dalai Lama, give religious freedom!’ and ‘Dalai Lama, stop lying!’

There is no doubt that, for example, the BBC understands this international problem, including the inhumanity of the situation; the violation of basic human rights; the fact that it is entirely caused by the Dalai Lama, who acts like a 21st century dictator; and the fact that the suffering is experienced by millions of innocent people throughout the world. However, the BBC does not broadcast any true information about this international problem, but instead always supports the 21st century dictator, the Dalai Lama. Why is this?

From the very beginning until now, the Dalai Lama and his exile Government have striven to hide this international problem that the Dalai Lama himself has created. Whenever a journalist asks the Dalai Lama ‘Why have you banned Shugden worship and caused so many problems?’ he replies saying that it is not true that there is a ban, it is merely rumor; there is no problem.

Following this lie, when journalists ask the same question of the Dalai Lama’s representatives in each country, they again receive the same bland reply ‘This is not true, it is just a rumor; there is no problem’. If you were to telephone the Dalai Lama right now and ask him ‘Why have you banned Shugden worship and caused so many problems?’ He would still reply saying ‘This is not true, it is rumor; there is no problem.’

There is no greater liar or a person more powerfully deceptive than this in the world today. So far the international community has had no opportunity to receive clear and true information about Tibetan ruling lamas in general, nor about this present Dalai Lama in particular, who keeps the name of Avalokiteshvara, the Buddha of Compassion, whilst harming people’s spiritual life and causing suffering to millions of innocent people.

HH 14th Dalai Lama

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

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

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

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

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

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

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

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

Let me explain.

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

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

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

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

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

Shantideva

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

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

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

(Chapter IV, verses 30 and 31)

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

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

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

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

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

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

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

H.E. Dagpo Rinpoche

Below is an excerpt taken from a speech delivered by His Eminence Dagpo Rinpoche in November 1996, when he welcomed to Paris the fourteen-year-old reincarnation, Kyabje Chocktrul Rinpoche Tenzin Lobsang Yeshe Gyatso:

For the benefit of the new people who have joined us today, I will mention all too briefly the activities that have been accomplished by your predecessors, Rinpoche. The beneficial deeds of a supreme guide such as yourself are truly countless. In fact, only a Buddha endowed with the ten powers can comprehend them.

If I limit myself only to what you have dedicated yourself to doing in the Land of Snows, there would still be countless deeds to relate. There are so many wonderful and complex tales, melodies that can enthrall those with the gift of understanding, melodies that can fill them with faith. The whole topic is inexhaustible; I have given up trying to cover it.

Today I will limit myself to just a few words about how, from the distant past, at all times and in all places, you have continued to work together with the Lord of the world Avalokiteśvara to achieve the good of beings and to give them access to the Teachings.

To accomplish this, both of you have shown yourselves capable of every conceivable kind of relationship. You have alternated the role of Master with that of disciple, the role of donor with that of chaplain, parent, friend, or servant.

H.H. Trijang Rinpoche

From the immense ocean of deeds that you have thus carried out together, I will take a very small drop, a drop no bigger than the pearl that sparkles at the tip of a human hair, but quite enough to inspire faith. Everyone knows that our Tibet has long benefitted from the Lord of the World Avalokiteśvara’s caring protection.

He appeared at different times as king or as minister, as learned pandit or as a complete siddha. Each time, he made the light of religion and culture shine brightly so as to dispel the darkness that enveloped Tibet, and each time you were at his side.

In the eighth century when Avalokiteśvara manifested as the great king Trisong Detsen, you, Rinpoche, were the pandit Śāntarakṣita, the Indian monk who brought and established in Tibet the tradition of vows and religious commitment which form the basis of Buddha’s Teachings. It was you who brought to light the vast and profound systems, while assuming the shape of the victorious Padmasambhava, first among the Tantrikas.

As such, you overcame the obstacles that stood in the way of spreading the Dharma on earth. It was you also who passed the profound and secret teachings to the King and his ministers (how lucky they were!) and thus justified their waiting.

When the good qualities of human beings and the doctrine declined, you were the second Buddha, well known by the name of Atiśa Dīpaṃkāra Śrījñāna. During the middle of the eleventh century you founded the Kadampa tradition with the help of his spiritual son Dromtönpa Gyalwé Jungne, who was none other than Avalokiteśvara.

In order to consolidate and spread that tradition, you soon reappeared under the name of Lang-ri Thangpa Dorje Senge, well known as the eminent guardian of bodhicitta, in other words, a bodhisattva.

H.H. Trijang Rinpoche

Some time afterwards, the good qualities of human beings diminished yet again, and the doctrine underwent another decline. You immediately assumed the shape of the second Buddha Je Tsongkhapa. That time your disciple was Avalokiteśvara, later considered the First Dalai Lama. Together you took it upon yourselves to spread and expand the Teachings of the Buddha throughout the entire country.

Shortly afterwards, you were Mönlam Pelwa, one of the First Dalai Lama’s main disciples. You succeeded yourself, becoming the eighth Ganden Tripa, that is, the eighth head of the Gelugpa school.

Later on, as the head of the Kagyupa order, you were the eighth Karmapa, Mikyö Dorje, close friend of the Second Dalai Lama Gendun Gyatso.

When you returned to the school of the Nyingmapas in the seventeenth century, you were the dazzlingly brilliant light with the name of Zurchen Chöying Rangdröl, one of the Fifth Dalai Lama Ngawang Gyatso’s principal Masters.

Next, during two consecutive lives, you again took charge of the Gelug school: you were the sixty-ninth Ganden Tripa, Trichen Jangchub Chöpel, who was also the tutor of the Ninth Dalai Lama Lungtog Gyatso, and later the eighty-fifth Ganden Tripa, Trichen Lobsang Tsultrim.

And now we come to your immediate predecessor Kyabje Yongdzin Trijang Dorje Chang Chenpo, who for forty years was assistant and then tutor of the Fourteenth Dalai Lama.

Here you have a brief reminder of how and for how long you and the Buddha Avalokiteśvara have been doing significant and enduring work for the benefit of sentient beings.

Source : http://www.tbiusa.org/trijangdorjechang/biography/dagpospeech

We are grateful to the Dorje Shugden Society for translating this news item, which appeared on Norway Tibet Radio (Voice of Tibet) on 9th November 2011:

Broadcaster: Since the Dalai Lama is giving Avalokiteshvara initiation tomorrow, he has announced that Dholgyal devotees (Shugden) should not attend the initiation. He also said the propitiation of Dholgyal has been detrimental to the harmony among Buddhists.

Dalai Lama: Today it is like I am giving a lecture. It is not necessary that you listen by recognizing me as Guru. It is alright if you come to listen, saying what Dalai Bashi is saying. Tomorrow you will take a teaching. I am giving an initiation. I am giving vows. Therefore there will be a Guru and disciple relationship. Pure commitment is necessary. During the course of initiation, the pure commitment is necessary.

In time, I worshipped the so-called King Shugden. I didn’t know and I make a mistake. Then, having paid attention, it was wrong. Also, during the course of thorough analysis, King Shugden emerged during the time of the fifth Dalai Lama. If I say about the way the fifth Dalai Lama recognized King Shugden, according to his text, the nature of King Shugden is evil spirit; its cause was the wrong prayer; and its function is to harm Buddhism and living beings.

So if you say this is a protector of Buddhism, or a protector of Gelug Tradition, it is a disgrace and shame. Je Rinpoche has empowered and entrusted Six-armed Mahakala and Dharmaraj. Je Rinpoche has seen capability in them. Simply speaking, he didn’t empower them on guesses. (laugh). If you worship King Shugden, you have broken commitment with the fifth Dalai Lama, and so to the thirteenth Dalai Lama.

If you receive an initiation from me, you will break commitment with me. If there is anyone who worships King Shugden – actually it is your choice whether or not you worship – please don’t come to receive teaching from me. If you are a monk or a layperson, please don’t come tomorrow. If you are deceived by saying that business and luck would flourish, you should stop from now. You don’t need to be afraid at all. In case a case is necessary to be filed, I would file the case. You don’t need to be afraid. It is a freedom if you contempt although you know it is wrong. It doesn’t matter if you walk upside down.

The only detriment to harmony is the Dalai Lama’s sectarian and exclusive attitude towards Dorje Shugden practitioners. He alone is destroying harmony in the international Buddhist community by making an issue where is none.

Editor’s Note:
Thank you Dalai Lama for playing your role so well for the spread of Dorje Shugden. Avalokiteshvara has no conflicts with Manjushri.

Source : http://wisdombuddhadorjeshugden.blogspot.com/2011/11/dalai-lama-shugden-practitioners-youre.html

*For more information, please visit www.LamaYeshe.com – Introduction to Tantra: In 1980, in California, Lama Yeshe gave a commentary to the Avalokiteshvara (Chenrezig) yoga method. This video is Lama Yeshe’s introduction to this series and constitutes a wonderful explanation of the fundamentals of tantric practice.

Dharmapalas, Chos-skyong – “Protectors

Lama Namse Rinpoche was born in Tsurphu, Tibet in 1930 and became a monk at the age of fifteen. He studied the Tibetan religious language, etymology, grammar, poetry, all major Hinayana and Mahayana texts and commentaries, as well as the philosophy of the various Buddhist schools from ages 16 to 21.

Then Lama Namse did a 3-year, 3-month, 3-day retreat and practiced the profound instructions of the Kagyu teachings intensively. From 24 to 26, he concentrated on The Five Treasuries of Jamgon Kongtrul the Great.

From 27 to 30, Lama Namse went on pilgrimage and practiced in many sacred retreat sites. He left Tibet and came to India when he was 30 and did another 3-year retreat. Then he became a retreat master for many new retreatants. He travelled to Rumtek Dharmachakra Centre when he was 37 and received the empowerments of the Kagyu Ngagzod and Damgang Ngagzod.

Since 1974 he has served as a teacher of the Kagyu Lineage all over Europe and has helped many students understand the path. Lama Namse Rinpoche is His Holiness Karmapa’s official representative in Canada and is head of Karma Sonam Dargye Ling, the Canadian centre for His Holiness the Seventeenth Gyalwa Karmapa, Ogyen Trinley Dorje.

When receiving precious Dharma instructions, especially those of the Great Vehicle, it is necessary to arouse the pure motivation, bodhicitta, which is the sincere wish to attain a enlightened mind for the benefit of oneself and every living being.

Before earnestly studying and meditating the Buddhadharma, it is utterly necessary to recollect the fundamental teachings and to be sure that one has understood them correctly. Every Dharma activity presupposes a good understanding of the basic instructions that Lord Buddha gave to us.

For example, any skyscraper that is erected without a fundament will collapse in a storm. It is the same with knowledge of Dharma: It is only possible to progress in one’s practice if one understands and has integrated the basic instructions in one’s life. It is tempting to think one has understood them, but it happens so very often that practitioners falter if they skip stages while hoping to traverse the path and achieve fruition.

I was asked to speak about the practice of Mahakala, but there must be a misunderstanding. In order to meditate Mahakala, a disciple must have completed Ngondro (the preliminary practices) and a yidam practice. This is the reason why instructions on Mahakala are not presented to a general audience nor in public – it is not common and would not benefit anyone.

Western students are fascinated about the idea of meditating Mahakala, but it is only correct to present the instructions to advanced practitioners. If a student meditates similar practices without having completed the preliminary and yidam practices, then there is the very great danger and probability that many false concepts will arise and as a result that person will err, which would be extremely difficult to heal.

Without the fundamental practices, one cannot understand Mahakala. It is better to refrain, seeing that practicing Mahakala without preparations on the part of a disciple only makes him or her more neurotic and confused.

Furthermore, receiving the empowerment that allows one to practice Mahakala involves profound details and a strict commitment. Living up to the commitment of engaging in the quite complex details of practice that the empowerment entails can become more than difficult for you. I do not want to withhold anything from you, rather I want to protect you from making a promise that you cannot keep. But I will offer the blessing.

Let me explain this with an example: People in the West need to have completed elementary school, then junior high, and later received a high school education before going to college. No parent would think of registering a six-year old child at a university.

Wouldn’t a youngster be out of place and suffer frustrating consequences if parents overloaded their child with such high expectations should that child be enrolled in university courses?

Dharma is the same – it is necessary to first fully understand what one is doing. Intellectually reiterating what one has heard will not do. Disciples need to discuss their practice with their teacher.

If a meditation master sees that a disciple is ready, then he will suggest which practice is suitable and best. Students must rely upon the insight and decision an authentic and qualified instructor makes when it comes to Dharmapala meditation.1

It is necessary to follow the path properly if one wishes to integrate the Dharma in one’s life. It is of no help at all to skip stages, because something will be missing along the way; sooner or later one will have difficulties, because one would not know how to differentiate mistaken ideas that are so hard to correct.

Therefore, it is absolutely necessary to practice step-by-step and in accordance with an authorized Lama’s instructions. It is also important to do the practice that he recommends in order to benefit reliably.

There are different types of Dharmapalas – male and female, with one or two faces, with two or many arms, and in powerful and ferocious forms that bewilder and frighten those who aren’t initiated but see them. So, if a student isn’t ready but meditates a Dharmapala, there is the great danger that he or she might think it is all right to destroy enemies or carry out harmful activities with the same force as a specific protector.

This problem is not new; it occurred in Tibet for hundreds of years – there are always people who misuse these most peaceful yet powerful techniques of practice. Misled individuals might accomplish their malicious aims by relying on Dharmapalas.

One thing for sure, though, meditating a Dharmapala with the wrong intention and understanding will directly lead to rebirth in a lower realm of existence, horrendous states in which beings are doomed to suffer extreme anguish and pain for a very long period of time. In that case, the favourable freedoms and advantages that we all have got now and that are so hard to get – a precious human birth – will have been totally wasted.

It is generally said that the task of a Dharmapala is to protect the doctrine, its upholders, and practitioners. It is not that easy for lay practitioners to appreciate the various Dharmapalas, though.

Mahakala, for instance, is depicted stomping on two human beings, who symbolize death of the two main obscurations that, like a corpse, will not stand up again. Hagiographies of great realized masters tell us that they recited millions of mantras of Chakrasamvara or Hevajra, for instance, before they concentrated on a guardian deity.

These practices must be perfectly accomplished before one even hopes to meditate a Dharmapala correctly. It is of utmost importance to be very cautious, to be honest with oneself, and to be concise.

There are three kinds of protectors: wisdom, activity, and worldly protectors. A few wisdom protectors are indivisibly united with Avalokiteshvara, Chenrezig, the “Lord of Compassion.”

Other wisdom protectors emanate directly. They are completely enlightened bodhisattvas who have taken the vow to guard wisdom-holders and the Buddhadharma for the benefit of sentient beings.

When reciting the Refuge Prayer in Ngondro, we seek refuge in the Dharma protectors who are wise and who do not harm a single being, not even in slightest ways. Practitioners must be careful about the larger number of worldly protectors.

There are more worldly protectors than wisdom Dharmapalas. Worldly protectors still have subtle veils. They can be compared with human beings like us, who are apt to do good but do bad things too, and they do cause problems.

We can compare worldly protectors with someone who blackmails us or expects a lot in return for any help they may give. We are bound once we have such an unfortunate relationship, because they demand regular offerings from us – if we fail, we’re in for a surprise.

There are protectors even more mundane than the worldly protectors; they control the worldly protectors. If these mundane beings become upset because we didn’t satisfy them in one way or another, then trouble is in store, for example, mental and physical illnesses. It is extremely hard to please such beings; they become very nasty if they don’t like something we did or failed to do for them.

There are wisdom Dharmapalas who protect a lineage; for example, the six-armed Mahakala is the guardian of our Kagyu Lineage. The two-armed Mahakala is not the main protector of the Kagyu Lineage, rather specifically a protector of the Karmapas.

Wisdom Dharmapalas are emanations of bodhisattvas like Avalokiteshvara. It is said that he once saw that it was necessary to emanate a wrathful form. Light flowed from the dark blue syllable HUNG in his heart and spontaneously became a protector that was perceived in such a form.

Avalokiteshvara did emanate for specific purposes – to give advanced masters powerful practices that enable them to pacify severe situations with wisdom and compassion and to continuously benefit beings through the unimpeded play of the enlightened mind.

Even though a Dharmapala is an emanation of Avalokiteshvara, it is not possible for ordinary practitioners to deal with him adequately, and therefore I want to warn you to please not even think about meditating a Dharmapala at this stage in your practice.

Most Dharmapala practices belong to the Secret Mantrayana, which is synonymous with Vajrayana. It is important to understand what is meant by “secret.”

The term ”secret” that is used in association with higher tantras is not something like a secret military force that an evil opponent may not discover, rather it means that the instructions are only given to disciples if they are useful to them and if they can practice without taking or causing harm.

If a disciple has not met preparations and is not ready, then it would be too early and even dangerous – therefore wrong – to impart the instructions, since a disciple could have mistaken thoughts and distorted ideas about them.

For instance, a misled disciple might think Dharmapalas are malevolent spirits who are about to attack – one of the dangers that the Secret Mantrayana brings along. Therefore it is said that if one wants to embark on the vehicle of Mantrayana, it is absolutely necessary to rely on a Lama and to practice the instructions that he imparts.

Sincere trust and devotion in a Root Lama enable a follower to traverse Vajrayana correctly, to practice the profound techniques, and attain fruition very fast. If a Lama sees that further deep instructions cannot benefit a disciple, they are kept secret.2

There is a reason why there are three vehicles in Buddhism; they are differentiated according to the time it takes for a diligent follower to achieve fruition.

Hinayana practitioners need many eons to accumulate merit, to eliminate negative habits, and to engage in beneficial activities. Mahayana practitioners advance faster, but they need many lives to attain fruition.

Vajrayana practitioners can attain buddhahood within one single life, but they need unwavering trust and devotion; they did meet preparations in former lives to understand the teachings correctly now and to have the opportunity to practice them diligently in this life.

Lord Buddha did not teach Vajrayana in public. It is recorded in the tantras that the Buddha did not appear in his usual form when he taught Vajrayana, rather he manifested as the deity of a specific tantra when he spoke to those few individuals in India who were ready to receive the quite profound teachings.

When the great councils were convened many years after the Buddha’s Parinirvana, nobody knew what Vajrayana followers were doing – they did not speak about this openly. Noble followers of Vajrayana did not talk about their practices with anyone except their personal meditation master, their Root Guru, which enabled them to mature and advance quickly and efficiently.

This very silent approach changed when the Dharma was brought to Tibet and Vajrayana became the spiritual reference for an entire nation of citizens. Of course, Vajrayana spread like wildfire in Tibet, but after it became institutionalised, the number of great practitioners who attained realization rapidly declined.

There are life-stories of great Indian masters, particularly life-stories of the 84 Mahasiddhas, who practiced the techniques of Secret Mantryana, i.e., Vajrayana. They attained realization very quickly due to their diligence and manifested amazing activities for the benefit of all sentient beings – they flew through the sky, walked through walls, left their footprints and handprints on rocks, and so forth.

It is a truth that the saintly Mahasiddhas studied and practiced Hinayana and Mahayana and developed deep devotion to their teachers for many lives and were ready and prepared to receive deeper instructions when they did.

The Mahasiddhas did not speak about their practice in public – they kept it a secret. This is true of our great Kagyu forefathers, too. The life-stories of Tilopa and Naropa are well-known. We have heard and read about the hardships and difficult tests that Naropa had to go through before he was even allowed to ask Tilopa for profound instructions and became worthy to receive them.

We also know about the hardships that our other Kagyu forefathers endured in order to receive profound transmissions. Their life-stories show us that we – all the more so – still need to become worthy vessels for the profound teachings and that anything we do is small in the light of what they went through for our sake and for the welfare of future generations.3

The Dharmapala tradition as we know it arose in India during the 6th, 7th, and 8th centuries. The most popular Dharmapala practice that spread within the context of Buddhism was the four-armed Mahakala, which originated in a vision that Tilopa had while practicing meditation intensively and for quite a while before he accepted any pupils.

Residing in utter solitude near Somapuri, the site of one of the great Indian monastic universities,4 Tilopa fervently meditated the Chakrasamvara Tantra for twelve years. During this time, Chakrasamvara often manifested to him – it is said “face-to-face.”5

It was during the most advanced stage in Tilopa’s practice that immense hindrances arose and subtlest clouds of obscurations had to be removed. Therefore Chakrasamvara manifested from his heart the four-armed Mahakala, who taught Tilopa supplication and offering prayers, syllables, and mantras. Tilopa wrote down these instructions and transmitted them to most worthy disciples. This was the beginning of Dharmapala practice in Vajrayana.

Tilopa’s outstanding disciple was Naropa, who – like his teacher – rebelled at a young age against his royal training. When he was eight years old, he left his home in Bengal and went to Kashmir to study. Having gone through the curriculum in three years, he then studied logic, science, grammar, rhetoric, and art with the best teachers.

Meanwhile his parents arranged for his marriage; eight years later Naropa left wife and home and was ordained as a monk in far-off Kashmir. He sought a better education and went to Nalanda University near Pullahari in the district of Bihar and soon became abbot there. But a dakini told him that meditation was more important than studies, that he should seek Tilopa and ask for instructions, which he did.

Without recognizing Tilopa when he did find him, he was put through twelve excruciating tests, persevered, and mastered the instructions; then he took disciples of his own. Why did Tilopa put Naropa through so many hardships before he transmitted the teachings to him?

Although Tilopa saw that Naropa was a most perfect vessel for the teachings and more advanced than he realized that he himself was, through the clarity of his enlightened mind he saw that Naropa was still proud and had less obvious subtle obscurations that needed to be purified.

Naropa went through much pain before he even dared ask Tilopa for instructions. There is a story that describes how difficult it was for Naropa to even be accepted as Tilopa’s student.

The story goes that they were walking through the country and arrived in a little town. They passed an empty building and Tilopa murmured out loud so that Naropa could kind of hear, “If I had a pupil who really trusted me, he would jump from the roof of that building without hesitating.”

Naropa looked around, didn’t see anyone, and thought to himself, “He didn’t mean me, did he?” Realizing nobody else could be meant and due to his great devotion and trust, he climbed on the roof, jumped, and landed on the hard ground, smattered and smashed.

When Tilopa casually returned from his walk around the area and saw Naropa more dead than alive, he asked him, “What happened? How do you feel?” Naropa answered, “I feel awful, like a corpse.” This is why Naropa has come to be known by the name Naro, which means “human corpse.”

Naropa had to go through further hardships and, having withstood them, he then received precious instructions during the many years he spent with his wonderful teacher. He practiced diligently and achieved perfect realization.

Among the teachings he received were rare Dharmapala practices. Other great Mahasiddhas received other Dharmapala practices and they shared them with each other, aware that future generations would benefit immensely.

Naropa’s most excellent pupil was Marpa, who visited India three times, learned from a hundred teachers, and spent many years at the feet of his Root Guru.

Marpa practiced all teachings he received, achieved realization, brought the teachings to Tibet, and translated them from Sanskrit into Tibetan. And so, the precious teachings of Tilopa were handed down to Naropa; he passed them on to Marpa, who brought them to Tibet.

The Dharmapala practices developed further at this time; the main ones that Naropa gave Marpa are the four-armed Mahakala and Palden Lhamo, called Shri Devi in Sanskrit. Palden Lhamo, the “Glorious Goddess,” also known as Düsum, is the only female among the eight Dharma protectors.6

We know that Naropa told Marpa, “These practices are very efficient but difficult to practice. They are not meant for everyone. Please, only give them to disciples who are advanced enough to practice them correctly. It is not right to give them to every disciple. If a few advanced disciples practice them, then the inspiration and blessings that must be kept secret will undoubtedly embrace and benefit everyone.”

There are protectors who originated when Guru Rinpoche came to Tibet and subjugated spirits that did everything in their power to prevent Buddhism from being established on Tibetan soil. In the life-stories of Guru Rinpoche, Padmasambhava, we read that he ran into many negative forces when he arrived in Tibet; he bound them to the oath that they would not only stop harming others but would protect anyone involved with beneficial activities for the welfare others. As a result, many Dharmapalas arose in Tibet.

In the ancient texts that are continuing to come to light, we read that it is certainly not good if every devotee meditates a Dharmapala, that only a very small number of practitioners are qualified and eligible, and that others should not become involved with them.

The ancient scripts also state that before even thinking about taking up the practice of a Dharmapala, a student needs to have studied and understood Lord Buddha’s fundamental teachings, the purpose of the teachings, why it is necessary to strive for enlightenment for the benefit of all living beings, and so forth. Furthermore, a practitioner needs to have completed the common, the special, and the very special preliminaries.

In order to practice the special preliminaries, a diligent student needs to have received the empowerment of the yidam deity and should have meditated this deity for quite a while. There are outer, inner, and secret aspects of each yidam. If one practices correctly and discusses one’s experiences with one’s meditation master, quite a number of years will pass. If one’s teacher then says that one may begin meditating a protector or if he says one should not, then it is only proper to respect and heed his advice.

Should a devotee even start studying and contemplating the Dharmapalas, then it is truly necessary to first have completed the preliminaries and to be certain and sure that bodhicitta has arisen and developed in one’s mind. It is absolutely necessary to have the pure motivation and to know that Dharmapala practice is not carried out to increase one’s own power and profit.

Negative intentions of any kind may not be, so a practitioner must have vanquished the greatest number of negative thoughts and emotions in the own mind – that everyone does have – and he or she needs to rely on a meditation instructor who can truly judge whether this is the case or not.

Therefore, at this stage in practice it is very important that disciples increase bodhicitta, “loving kindness and compassion,” so that one day they can reliably benefit others. How does one practice properly? By receiving the instructions, by contemplating them ever more deeply, and by meditating them so that one actually experiences the truth of the teachings.

If one succeeds, then one will achieve liberation from suffering in cyclic existence and be able to benefit others; one will not go astray by thinking that one can do practices one is not really ready for and that will present great obstacles. So it is much better for you to concentrate on a few essential practices and to practice them for the rest of your life as sincerely and diligently as possible. Thank you very much.

May virtue increase!

Presented at Theksum Tashi Choling in Hamburg, July 2007. In reliance on the German rendering kindly offered by Thomas Roth, translated into English and edited by Gaby Hollmann, with sincere gratitude to Madhavi Simoneit and Lama Dorothea Nett.

Footnote:

1. Dharmapala is the Sanskrit term that was translated into Tibetan as chos-skyong, which means „protector of the teachings.” Dharmapalas are either enlightened beings, or spirits and gods who have been subjugated by great masters and bound under oath to guard the teachings.
2. Secret Mantrayana is gSang-sngags in Tibetan and refers to the esoteric instructions. The tantra called dGongs-pa-grub-pa’i-rgyud states: “One should know that all mantras are divided into three classes, gnostic mantras which are the essence of skillful means, dharanis which are the essence of discriminative awareness, and secret mantras which are the non-dual pristine cognition.” Dharani is the Sanskrit term that was translated into Tibetan as gzungs. It is a verbal formula blessed by a buddha or bodhisattva, similar to the mantras of Vajrayana, but found in the sutra tradition.
3. For example, Tilopa benefited from the expulsion he experienced by travelling throughout India, searching out many teachers, and learning their methods. He earned his living during this period by grinding sesame seeds (til in Sanskrit) for oil, the connotation of his name. He was a perfect vessel and received direct transmission of the Mahamudra and other teachings from Buddha Vajradhara, Dorje Chang, who was his Root Guru. Although he chose to live in remote and inhospitable regions, Tilopa’s fame as a master brought him excellent students.
4. The six celebrated Buddhist centres of learning in India were founded in the 7th century A.D. by the first ruler of the Pala Dynasty upon the model of Nalanda University, which was probably built during the reign of King Kumara Gupta (415-455 A.D.). The six Buddhist universities of ancient India were Nalanda, Vikramashila, Odantapuri, Somapuri, Jagaddala, and Vallabhi. They were destroyed along with other major centres of Buddhism in India when Muslims invaded the subcontinent and unleashed a period of destruction and genocide. The staff and students of the large Indian universities fled and sought safety in Tibet.
5. Chakrasamvara is very important in many schools of Vajrayana, especially in the Kagyu school. Translated into Tibetan as ‘Khor-lo-bde-mchog, it literally means “wheel of bliss” and is a male yidam practice, particularly associated with bliss. He can have one face and two arms, or three faces and six arms, or four faces and twelve arms.
6. The eight Dharmapalas are Mahakala, Palden Lhamo, Yamantaka, Kubera, Hayagriva, Changpa, Yama, and Begtse.

Source: http://www.rinpoche.com/teachings/darmapalas.htm

The Mahasiddha’s Prophesy

Imagine, if you will…

The year is 1849, and the Sakya temple known as Mugchug resounds with the sonorous tones of a great assembly of high Sakya lamas engaged in a special ritual practice. The Sakya Throneholder Tashi Rinchen, head of the entire Sakya tradition, is in attendance. In fact, the entire ritual practice has been requested by this Sakya Tri (Throneholder).

Sakya Temple

Sakya Temple

In the Sakya tradtion, the position of Throneholder passes from father to son. There are two main houses or “phodrang” from which a Sakya Tri may arise, Dolma phodrang and Phuntsog phodrang. These houses alternate such that when a Throneholder passes away and his sons are still in their minority, a child of the previous Tri will take the throne, allowing the young potential-throneholders to mature and receive the training appropriate to a leader of the Sakya tradition. In this way, the Sakyas ensure the continuity of their tradition’s leadership.

As of this evening in 1849, however, Dolma Phodrang Thegchen Tashi Rinchen, Lord of the Sakyas, Thirty-Fifth Throneholder and supreme leader of the tradition, has no son.

Mahasiddha Pema Dudul

Mahasiddha Pema Dudul

As the Dolma house line carries the most precious and esoteric teachings in the Sakya tradition (1), the situation is considered extremely grave.

Tashi Rinchen himself has requested Mahasiddha Padma Dudul, a very great Sakya master and incidentally both a retired Throneholder himself and also Tashi Rinchen’s father, to perform a ritual to ensure the swift birth of a male child. This is why the high lamas and tulkus have gathered this night. (2)

During a break in the ritual, eager to discover any results, Tashi Rinchen turns to Mahasiddha Pema Dudul and asks him, “Who will come to take rebirth as my son?”

With joy, the great Mahasiddha replies….

“These days times are so degenerate no-one else is coming, but now Grandpa Shugden himself will definitely come as your son!”

Mahasiddha Pema Dudul’s grandfather was Sachen Kunga Lodro, a great leader of the Sakya tradition and the 31st Sakya Throneholder, who was believed to have been an incarnation of Dorje Shugden. Kunga Lodro wrote a wrathful torma offering to Dorje Shugden’s five lineages called Swirl of Perfect Sense Offerings and carried on the tradition of his own father, the 30th Throneholder Dagchen Sonam Rinchen, praising Dorje Shugden as an enlightened protector.

Sakya Dagchen Sonam Rinchen, Dorje Shugden practitioner and 30th Supreme Sakya Throneholder

From this we can understand that when Mahasiddha Pema Dudul says:

“These days times are so degenerate no-one else is coming, but now Grandpa Shugden himself will definitely come as your son!”

He is indicating that his grandfather, the great Kunga Lodro, an emanation of Dorje Shugden, will take rebirth as the son of Throneholder Tashi Rinchen to uphold the Sakya tradition for the benefit of living beings.

Hearing that Kunga Lodro had agreed to be reborn as his son, Tashi Rinchen was extremely pleased, repeating it over and over. To commemorate the kindness of Kunga Lodro/Dorje Shugden coming from the pure lands to uphold the lineage, he established a tradition at Sakya of burning many butter lamps and “proclaiming a vast offering cloud of melodies” with horns and trumpets from the roof of the temple.

Less than a year later, the great Sakya Kunga Nyingpo was born. He was believed to be the rebirth of the thirty-first Sakya Trizin Kunga Lodro and an emanation of Avalokiteshvara and Dorje Shugden.

Kunga Nyingpo went on to ascend the Sakya Throne in 1883 and become the 37th Sakya Trizin.

Sakya Lineage

Sakya Lineage

Dragshul Trinley Rinchen (1871–1936), the 39th Sakya Trizin, was a strong practitioner of Dorje Shugden. Researching his family history, he even proved that his holy father, the 37th Sakya Trizin Kunga Nyingpo (1850–1899), was an emanation of Dorje Shugden.

In 1871 Kunga Nyingpo had his own son, Dragshul Trinley Rinchen. Dragshul Trinley Rinchen grew up to become the 39th Holder of the Sakya Throne.

In his autobiography, this lama explained that his father Kunga Nyingpo was Avalokiteshvara. In order to prove this, he recounted the story about Mahasiddha Pema Dudul and Trinley Rinchen detailed above and then wrote

The Dharma Protector Dorje Shugden Tsel definitively is Avalokiteshvara. The Nyingma Tantra Rinchen Nadun says “The one known as Dolgyal is not mistaken on the path to liberation, he is by nature the Great Compassionate One,” which establishes this by scripture.

The Great Je Sakyapa Kunga Nyingpo is well-known as an incarnation of the Arya Lotus in Hand (Avalokiteshvara). The Arya Lotus in Hand definitively is none other than the Lord of Mandalas, but provisionally by assuming the manner of a tenth level bodhisattva he simultaneously sports billions of superior, middling and inferior emanations to accomplish immeasurable benefit for beings, such as setting them on paths to the higher realms and liberation. (4)

Thus in order to show that his father was Avalokiteshvara, he set out to show that his father was well-known to have been an emanation of Dorje Shugden, and then demonstrated with a quotation from Nyingma tantra that Dorje Shugden and Avalokiteshvara are the same person.

As further demonstrated in his Autobiography, Dragshul Trinley Rinchen was a practitioner of Dorje Shugden as well, and was considered to be “a very great Sakya master, one of the most outstanding masters in our recent time.” (3)

The 39th Sakya Trizin Dragshul Trinley Rinchen (1871–1936), head of the Sakya lineage, was a strong practitioner of Dorje Shugden. He is known for spreading the practice of Dorje Shugden within the Sakya tradition.

So when we consider the relationship of the Sakya Tradition to the Practice of Dorje Shugden we see that, contrary to the claims of some present-day Sakya Lamas, for more than three hundred years Dorje Shugden has been viewed in Sakya as an Enlightened protector.

Not among the provincial practitioners or those without education, but by the Throneholders of the lineage, and the holders of the Sakya’s most precious Tantric transmissions, Lamdre Lineage holders like Morchen Dorjechang who wrote praises to Dorje Shugden as an enlightened being.

When the leader of an entire Buddhist tradition says “Dorje Shugden is definitively Avalokiteshvara,” it seems to me to be difficult to make the claim, as some have tried to do in the debates over this issue, that the great Sakya masters never viewed Dorje Shugden as anything other than a spirit. In fact it seems that there has been an unbroken tradition of the practice of Dorje Shugden as an enlightened protector from the early 1700′s right through modern times.

It is easy to understand that most lamas don’t write about their Dharma protector practices, which have traditionally been in the nature of secrecy. It isn’t unreasonable, therefore, to assume that there were many masters other than the ones enumerated here that held Dorje Shugden as their protector and as a fully enlightened being.

Since this material is so readily available, it seems odd that the Dalai Lama, who has attempted to ban this practice as “spirit worship,” doesn’t seem to be aware of it. He doesn’t list the views of these great masters when recounting the results of his research, at any rate.

What could the reason for this oversight possibly be?

Addendum – Importance of Dorje Shugden in the Sakya tradition

Since the great Sakya School of Tibetan Buddhism was founded, the lineage of practice has been passed down through forty-two successive spiritual heads, known as Sakya Trizins. From this list of prestigious masters, six of these heads or throne holders of the tradition stand out for their practice and proliferation of Dorje Shugden. This is a practice that they even spread amongst their innumerable disciples. These throne holders constructed shrines and protector houses to Dorje Shugden, composed prayers to him and taught their students how to engage in the practice. This list includes:

1. His Holiness the 30th Sakya Trizin Sonam Rinchen (1705-1741 CE)
2. His Holiness the 31st Sakya Trizin Sachen Kunga Lodro (1729-1783 CE)
3. His Holiness the 33rd Sakya Trizin Padma Dudul Wangchug (1792-1853 CE)
4. His Holiness the 35th Sakya Trizin Tashi Rinchen (1824-1865 CE)
5. His Holiness the 37th Sakya Trizin Kunga Nyingpo (1850-1899 CE)
6. His Holiness the 39th Sakya Trizin Dragshul Trinley Rinchen (1871–1936 CE)

The spiritual responsibility of the throne holder is to receive teachings covering the entire Sakya lineage, which consists of the common and esoteric transmissions of the Lam Dre, the Thirteen Golden Dharmas, the Hevajra tantric practices, and many others. These masters are then to proliferate these teachings. If is for this reason that they are considered to be highly learned and accomplished masters. It is through these six throne holders that the entire breadth of the Sakya lineage has descended to this day.

Due to the current political situation, with the Tibetan leadership telling everyone that the practice is bad, people might dismiss these six throne holders as being mistaken about the true nature of Dorje Shugden and their history of promoting the practice. But to come to this conclusion, one would need to assume that these throne holders were just ordinary men who are flawed, ignorant and make mistakes. If we think that, then they are rendered unreliable for spiritual growth. What is the point of going to get teachings from them if what they teach can be wrong?

To make such a dire accusation has far-reaching implications on the lives of everyday practitioners as they may lose confidence in what could well be a ‘flawed’ Sakya lineage. Since the throne holders were wrong, ordinary practitioners may feel it is pointless to continue practicing as the lineage is broken and has no blessings. Following this line of thinking, the Sakya lineage is invalidated because the entire lineage flows through these great throne holders.

According to the Tibetan leadership, Dorje Shugden is a spirit and by worshiping him one is no longer Buddhist. By engaging in his worship you lose the connection to the Buddha, Dharma, and Sangha because you break the refuge commitment of not worshiping an unenlightened being. This creates the cause for an unfortunate rebirth in the three lower realms. Following this logic, the six throne holders should have taken rebirth in those realms, but that is impossible as they have reincarnated back successively into the same family. The 37th throne holder, Kunga Nyingpo, is said to be the reincarnation of the 31st throneholder, Sachen Kunga Lodro, both of whom are even considered emanations of Dorje Shugden themselves. Some like Sachen Kunga Lodro have also composed lengthy prayers to Dorje Shugden which are still in use today.

It was due to their spiritual attainments that these Sakya throne holders were able to distinguish the nature of formless beings like Dorje Shugden. They did this using logical analysis or using their supernatural clairvoyant abilities. Most probably they used both methods and arrived at the same conclusion – Dorje Shugden is definitely an enlightened being and his practice is beneficial. This is why the throne holders composed extensive prayers to him.

From learning about these great throne holders, their abilities and achievements, great faith arises not only in the throne holders themselves, but also in the practices they taught, such as the practice of the Dharma protector Dorje Shugden.

Click here to download the entire Sakya Dorje Shugden kangsol

1. Drogmi.org, Biography of the Present Sakya Trizin. I assume this refers mainly to the Lamdre tradition, the heart of the Tantric transmission of the Sakyas, which has been passed down through the masters of the Dolma phodrang.
2. Khri chen Drag shul ‘Phrin las rin chen. Rdo rje ‘chang drag shul ‘phrin las rin chen gyi rtogs brjod (The Autobiography of Khri-chen Drag-shul-phrin-las-rin-chen of Sakya). Dehra Dun: Sakya Centre: 1974, pp. 29-31.
3. Gonsar Rinpoche, 1996, Public Talk
4. Khri chen Drag shul ‘Phrin las rin chen. Rdo rje ‘chang drag shul ‘phrin las rin chen gyi rtogs brjod (The Autobiography of Khri-chen Drag-shul-phrin-las-rin-chen of Sakya). Dehra Dun: Sakya Centre: 1974, pp. 29-31.

Source: http://truthaboutshugden.wordpress.com/

Addendum

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

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

The back cover of the book, click to enlarge.

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

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

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

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

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

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

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

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

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

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

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

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

 
Related articles:

• Sakya Throne Holders: Sonam Rinchen (1705-1741) & Kunga Lodro (1729-1783)
• Should the Sakya Lineage Be Dissolved?
• The real reason the Sakya Trizin resigned
• Dorje Shugden on a Black Horse

Geshe Kelsang Gyatso spoke with Donald S. Lopez, Jr., last summer at Manjushri Buddhist Centre in Ulverston, England.

PROFESSOR DONALD LOPEZ: What is the importance of dharmapala (dharma protector) practice in Tibetan Buddhism?

GESHE KELSANG GYATSO (GKG): Although dharmapalas appear wrathful, in reality they are the same as Buddhas and bodhisattvas. In order to benefit people and spiritual practitioners, Buddhas and bodhisattvas emanate in the form of dharmapalas. Each monastery and practitioner regards their own dharmapala practice as very important because they practice this in their daily life and it has been passed down from generation to generation.

LOPEZ: Can you describe what the actual practice might look like? Does it take the form of prostrations, or mantras or visualizations?

GKG: Basically, the dharmapala practice includes the practices of refuge and generating compassion for all living beings. Then guru yoga – visualization of the deity and making offerings. Then requests for success in our dharma practice, for the pacifying of obstacles to our practice, and to fulfill the spiritual wishes of practitioners. Finally, there is a dedication of all the virtues accumulated during this practice for the happiness of all living beings.

LOPEZ: What is the relationship between a Buddha and a dharmapala?

The Dalai Lama needs to say publicly what evidence he has for saying that Dorje Shugden is an evil spirit who is harming Tibetan independence and his life. Just saying Dorje Shugden is bad is not enough.”

GKG: There can be Buddhas who are not dharmapalas such as Buddha Shakyamuni. He is a Buddha, but we can’t say that he is a dharmapala.

LOPEZ: Can there be dharmapalas who are not Buddhas?

GKG: An actual dharmapala is necessarily either an emanation of Buddha or an emanation of a bodhisattva, and is not an ordinary being. A dharmapala who is an emanation of Buddha is a Buddha and also a dharmapala.

LOPEZ: What about Dorje Shugden?

GKG: We believe that Dorje Shugden is a Buddha who is also a dharmapala. Problems have arisen because of someone’s view. So although we say the “Dorje Shugden problem”, in reality this is a human problem, not a Dorje Shugden problem. This is not a fault of Buddha-dharma, not a fault of Tibetan Buddhism, or even a fault of Tibetan people in general. This is a particular person’s wrong view. He can keep this view, of course, but forcing other people to follow this is not right. For this reason, nowadays we [Tibetan Buddhists] are showing many problems to the world. We are ashamed and sorry that this causes the reputation of Buddhists in general to be damaged. It is not a general Buddhist problem, but a specific problem within Tibetan Buddhism.

LOPEZ: when you say that one person has caused the problem, do you mean the Dalai Lama?

KGG: Yes, that’s true.

LOPEZ: So you would say that a true dharmapala must be either a Buddha or a high bodhisattva?

GKG: Yes, some deities have a worldly aspect, but in reality they are higher bodhisattvas or Buddhas/

LOPEZ: You believe that Dorje Shugden is a Buddha?

GKG: I believe this, yes.

LOPEZ: And the Dalai Lama has said that Dorje Shugden is a worldly god- one that is subject to rebirth?

GKG: He said that Dorje Shugden is an evil, harmful, interfering spirit.

LOPEZ: This raises a difficult question because we have the Dalai Lama saying that Dorje Shugden is a worldly god, and Geshe Kelsang and Trijang Rinpoche [the junior tutor of the Dalai Lama and a Dorje Shugden advocate] and a number of great Gelugpa lamas saying that Dorje Shugden is a transcendent god, or a Buddha. How does one make a decision as to which position is correct?

GKG: The Dalai Lama needs to say publicly what evidence he has for saying that Dorje Shugden is an evil spirit who is harming Tibetan independence and his life. Just saying Dorje Shugden is bad is not enough. He needs to say why, so that people can understand. Of course we have many good reasons why we think Dorje Shugden is a Buddha. Believing this doesn’t harm any body. If the practice of Dorje Shugden is bad, then definitely we have to say that Trijang Rinpoche is bad, and that all Gelugpa lamas in the Dalai Lama’s own lineage would be bad. It is his responsibility to clarify this.

LOPEZ: Some Nyingma lamas say that because the Gelugpas worshiped Dorje Shugden the Chinese took over Tibet. Some Gelugpas feel that because the Thirteenth Dalai Lama did not permit the worship of Dorje Shugden, the Chinese came in. How do you understand the relationship between the worship of Dorje Shugden and Tibetan history?

GKG: Some Nyingmapas have doubts about whether Dorje Shugden is harmful or not. They have reasons. The Fifth Dalai Lama (1617-1682) created this problem. At that time, in Drepung monastery there were two groups, called the Upper House and the Lower House. The Fifth Dalai Lama was in the Lower House, and a lama called (Ngatrul) Drakpa Gyaltsen lived in the Upper House. Both these lamas were very famous, and there was rivalry between their followers. In particular, the Fifth Dalai Lama’s ministers opposed Drakpa Gyaltsen and according to many history books, and even some prayer books, they killed Drakpa Gyaltsen. The Fifth Dalai Lama then thought Drakpa Gylatsen had appeared as Dorje Shugden. Initially the Fifth Dalai Lama was afraid that Dorje Shugden was a harmful spirit trying to destroy him. Then he requested some Nyingma lamas to destroy Dorje Shugden. Then later, after realizing that he had made a mistake, the Fifth Dalai Lama wrote a special prayer to Dorje Shugden of apology and confession. Then, after Drakpa Gyaltsen passed away he appeared in the form of Dorje Shugden. Because the lamas in Drakpa Gyaltsen’s lineage of incarnations are manifestations of the wisdom Buddha Manjushri, and because Drakpa Gyaltsen appeared in the form of Dorje Shugden, we believe without doubt that the very nature of Dorje Shugden is that of a wisdom Buddha.

LOPEZ: Some people have the view that because people worshipped Dorje Shugden, the Chinese came and took over Tibet. Do you feel that Dorje Shugden played any role in the fall of Tibet?

GKG: This is complete nonsense.

LOPEZ: Why do you feel that the Dalai Lama is against Dorje Shugden?

GKG: You need to ask him why [laughs].

LOPEZ: Do you believe that the Dalai Lama is an incarnation of Avalokiteshvara?

GKG: If he is an incarnation of Avalokiteshvara why is he causing so many people suffering? Why is he causing the spiritual life of so many people to be destroyed? Now there is big confusion. Since His Holiness the Dalai Lama removed Shugden statues from Gelugpa monasteries and temples and claimed that Shugden is a worldly, harmful spirit, people throughout the Buddhist world have begun to have doubts about the general dharma of the Gelugpa tradition, and in particular the dharma of Je Pabongka and Trijang Rinpoche. Now you can see the belief pervading everywhere that these lamas and their tradition are invalid and impure. How can His Holiness the Dalai Lama do this, unless he thinks that the dharma taught by Trijang Rinpoche is not the real dharma? What he is doing now is putting great effort to destroy the dharma taught by his own spiritual guide. This is a very horrible example, because every Buddhist practitioner believes that relying on the spiritual guide is the root of the path and the very essence of the practice. He is showing that the lama or spiritual guide doesn’t matter. How can Avalokiteshvara do this?

LOPEZ: We know that he asked that people who were worshippers of Dorje Shugden not take tantric initiations from him. Do you think he has the right to do that, to make that kind of request?

“Demonstrating was telling [the Dalai Lama] that he made a mistake. Demonstrating was loving him, not disrespecting him. But he never changed.”

GKG: This caused so many people suffering. Tibetan people love him and then he said that those who practice worship of Dorje Shugden cannot come to his initiation. This caused people pain. It looks like these people are removed from the Tibetan community which is under the Dalai Lama’s mandala. Tibetan people are under his mandala, and he removed these people, so this is why I am saying that thousands of people are suffering.

LOPEZ: One of the arguments put forth is that the Dalai Lama is now the head, in a sense, of all Tibetan Buddhists and the head of a government-in-exile. And that from this view, it is not right for there to be sectarian attachment to one particular dharma protector. Dorje Shugden is closely associated with the Gelug and is seen not to be a Protector of the Nyingma, for example, so it is not right to have members of his government worshiping Dorje Shugden.

GKG: He is not the spiritual leader of Gelugpas. The spiritual leader of the Gelugpas must necessarily be a Gelugpa. For example, the spiritual guide, spiritual leader of the Nyingmapas necessarily must be a Nyingmapa because be must be within that lineage. The spiritual leader of each religious tradition must necessarily be from that tradition.

LOPEZ: So in your opinion, the Dalai Lama is not a Gelugpa, and therefore has no right to tell Gelugpas which dharmapala they can worship?

GKG: That’s right.

LOPEZ: Who is the head of the Gelugpa lineage?

GKG: The Ganden Tripa.

[Since the death of Tsongkhapa in 1419, the Ganden Tripa or “throneholder of Ganden (monastery),” has been the official head of the Gelug sect. Traditionally, this was an elected position. The current Ganden Tripa was appointed by the Dalai Lama. – Lopez]

LOPEZ: The present Ganden Tripa has also denounced the worship of Dorje Shugden.

GKG: He has to follow the Dalai Lama’s view, otherwise there is danger. He has no choice, no power. Even my uncle, who is the medium for the dharmapala Dorje Shugden, has to follow the Dalai Lama, otherwise there is danger. They cannot remain within Tibetan society.

LOPEZ: And the Dalai Lama is not Gelugpa because he rejects Dorje Shugden?

GKG: You can ask him whether he is Gelugpa or not. I don’t know, but I believe he is not. It looks as if he humiliates the Gelugpas, as if he destroys the dharma of the Gelugpas. It’s not only about Dorje Shugden. If Dorje Shugden is bad, then all those Gelugpa lamas who engaged in the practice of Dorje Shugden are impure. Then, without doubt the Gelugpa dharma is impure. He publicly destroys the Gelugpa dharma, so how can he say he is a Gelugpa lama?

LOPEZ: What is the role of the Dalai Lama?

GKG: He is the political leader of the Tibetans.

LOPEZ: Let me ask you the name of your organization, “New Kadampa Tradition”. We know that Tsongkhapa first called his group Dadam Sarpa (New Kadam). So you have taken that name. I am wondering: what is the relationship between the New Kadampa Tradition and the Gelugpa tradition?

GKG: We are pure Gelugpas. The name Gelugpa doesn’t matter, but we believe we are following the pure tradition of Je Tsongkhapa. We are studying and practicing Lama Tsongkhapa’s teachings and taking as our example what the ancient Kadampa lamas and geshes did. All the books that I have written are commentaries on Lama Tsongkhapa’s teachings. We try our best to follow the example of the ancient Kadampa Tradition and use the name Kadampa to remind people to practice purely.

LOPEZ: Are the New Kadampa Tradition and Gelugpa tradition synonymous?

GKG: Because the New Kadampa tradition is in Western countries, most of the followers of this tradition are Westerners, so their way of studying and practicing is different.

LOPEZ: So it is a Western organization. Gelugpa monks in Tibet and India are not members of the New Kadampa Tradition?

GKG: They never use the title New Kadampa Tradition at Sera, Ganden, and Drepung. Generally, the Kadampas before Lama Tsongkhapa are known as Old Kadampas, and after Lama Tsongkhapa, in books the lineages are called New Kadampa. This is because Lama Tsongkhapa had a slightly different way or presenting the dharma. But the only title used nowadays is Gelugpa. I called our dharma centers the New Kadampa Tradition. The source of the teachings and practices comes from Lama Tsongkhapa. We have never said that here we are pure, whereas others are not pure. The dharma is the same.

LOPEZ: Was Dorje Shugden consulted in the decision to found the New Kadampa Tradition?

GKG: No, that was my decision. I wanted to encourage people to practice purely. Just having a lot of dharma knowledge, studying a lot intellectually but not practicing, is a serious problem. This was my experience in Tibet. Intellectual knowledge alone does not give peace.

LOPEZ: Last summer [1996], you organized demonstrations in London against the Dalai Lama. The British press was very supportive of the Dalai Lama and the New Kadampa was painted in quite negative terms. Do you regret the formation of the Shugden Supporters Community in retrospect? Could you perhaps have done it differently?

GKG: We had hoped that His Holiness the Dalai Lama would change and give freedom to Tibetan people. That was our aim. Our demonstration was telling him: you made a mistake so you should change. After thedemonstration we requested him to please sign a declaration to give complete freedom to Dorje Shugden worship, and he refuse. Then when he returned to India he was stronger than before.

LOPEZ: Do you think that in retrospect the demonstrations were not a good idea?

GKG: Demonstrating was telling him that he made a mistake. Demonstrating should have been a teacher for him. Demonstrating was loving him, not disrespecting him, not harming him. But he never changed.

LOPEZ: In the West, demonstrating is not perceived as an act of love.

GKG: But from our point of view we were hoping to make him realize that he made a mistake so that he could correct it.

LOPEZ: For the New Kadampa Tradition it was something of a public relations disaster, with all the negative press that was created. I was wondering whether you would have done things differently.

GKG: The New Kadampa Tradition suffered, our reputation was destroyed, and we lost many things. Yes, of course we are suffering, because people believe what the Dalai Lama says. Also many other groups and centers who practice worship of Dorje Shugden including those in Europe and America are also experiencing suffering. Many people are saying Dorje Shugden practitioners are bad, they are a cult or sectarian –they are using bad names because of what His Holiness the Dalai Lama says. In reality, we haven’t done anything wrong.

LOPEZ: It is often written that Dorje Shugden is someone who punishes people who mix Gelugpa and Nyingma teachings, and many Nyingma reject Dorje Shugden. I was wondering if you could comment on that. If Dorje Shugden is a protector of the Gelugpa and of the pure tradition of Je Tsongkhapa as you say, what is his relationship to people who are not Gelugpas?

GKG: He is just neutral, nothing good or bad. We are eating our own food and they are eating their own food. There is nothing wrong. Also, they have their own dharma protectors. We are never saying that their dharma protectors harm us. If we think that Nyingma dharma protectors are harming us then this is stupid. There is also no meaning in Nyingmapas thinking Dorje Shugden is harming them. But in reality their believing this is not their fault, because this idea originally came from the Fifth Dalai Lama. From that time the Nyingmapas developed doubts, but in reality they need to clarify whether there is any truth to these rumors that Dorje Shugden is against Nyingma. Up to now it has just remained a superstition.

LOPEZ: What about a Gelug who practices Nyingma? Does Dorje Shugden care about that? Does he disapprove of people who mix Gelug and Nyingma?

GKG: Some people believe that if Gelugpa practitioners practice Nyingma teachings, Dorje Shugden will harm them, but this is completely wrong. We never believe this. Impossible. Besides Dorje Shugden, there are many Tibetan stories of other dharmapalas killing people. There is even a lama called Ra Lotsawa who killed thirteen tantric masters including Tarma Dode, Marpa’s son. This is no just superstition. Many monasteries, maybe including Namgyal Dratsang (His Holiness the Dalai Lama’s private monastery), engage in the practice of Yamantaka that comes from Ra Lotsawa’s instructions. So shouldn’t they stop this practice because Ra Lotsawa was a murderer? This would be meaningless. It is similar with Dorje Shugden, but there is no evidence of Dorje Shugden harming anyone. It is just superstition. For example, if a Gelugpa lama who practices Nyingma teachings has an accident, then some people think, “Oh, this is Dorje Shugden’s fault.” This is stupid. Then they write a book about these things, but this is not real evidence. However, Ra Lotsawa himself admitted that he killed other lamas who were tantric masters, but his teachings on Yamantaka are still being practiced in many monasteries.

LOPEZ: I want to ask you about the terrible events of February 4 [1997], when Geshe Losang Gyatso was murdered in Dharamsala. Do you have anything to say about that, or any idea why he was murdered?

GKG: Of course, people suspect Shugden followers because this problem has arisen. Killing such a geshe and monks is very bad, it is horrible. How can Mahayana Buddhists who are always talking about compassion kill people? Impossible. There are many different possible explanations [for the murders]. There are many Shugden practitioners throughout the world, and each of them is responsible for his own actions. But definitely, we can say that these murders are very bad.

LOPEZ: Given your devotion to Dorje Shugden and your founding of the New Kadampa Tradition, do you feel that Je Tsongkhapa’s view, meditation, and practice is the most complete in all Tibetan Buddhism? Is it only through Je Tsongkhapa’s teachings that one can attain enlightenment? Or is it also possible though Nyingma or Kagyu?

GKG: Of course! Of course we believe that every Nyingma and Kagyupa have their complete path. Not only Gelugpa. I believe that Nyingmapas have a complete path. Of course, Kagyupas are very special. We very much appreciate the example of Marpa and Milarepa [in the Kagyu lineage]. Milarepa showed the best example of guru devotion. Of course the Kagyupas as well as the Nyingmapas and the Sakyupas, have a complete path to enlightenment. Many Nyingmapas and Kagyupas practice very sincerely and are not just studying intellectually. I think that some Gelugpa practitioners need to follow their practical example. But we don’t need to mix our traditions. Each tradition has its own uncommon good qualities, and it is important not to lose these. We should concentrate on our own tradition and maintain the good qualities of our tradition, but we should always keep good relations with each other and never argue or criticize each other. What I would like to request is that we should improve our traditions while maintaining good relations with each other.

Source: Tricycle: The Buddhist Review, Spring 1998 edition