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Situated behind the main chapel of Jowo Buddha or the Jokhang Temple, south of the Barkhor area in Lhasa is Trode Khangsar, one of the most famous Dorje Shugden chapels in Tibet and in the world today. Built by the Great 5^th Dalai Lama at the end of the 17^th Century, this holy chapel was destroyed during the Cultural Revolution and was left abandoned until some time in the 1980s. As a registered national heritage memorial, Trode Khangsar is now under the care of the Chinese government and in 2008, the Chinese government initiated renovation works to restore this chapel to its former glory.

Currently managed by Riwo Choling Monastery, this sacred chapel is open to tourists and pilgrims. The tradition of daily pujas by the resident monks still continues to this day. This iconic chapel also serves as a monument to the Great 5^th Dalai Lama’s reverence of the protector, although this historic fact has been twisted by the present Dalai Lama’s government in support of an unreasoned ban on Dorje Shugden’s practice.

Trode Khangsar

Trode Khangsar is an eight-minute walk from the Jokhang Temple. Click to enlarge.

Chapel Interior

Trode Khangsar was originally a three-storey building with an entrance leading to the main hall. The interior of the hall has eight 10-meter wide pillars with paintings of Dorje Shugden’s previous lives, auspicious symbols and deities such as Indra and Brahma.

A mural of Buddha Shakyamuni in Trode Khangsar

Below are some of the notable murals in Trode Khangsar featuring Dorje Shugden’s previous incarnations which bear witness to the true nature of the deity which is that of a Dharma king:

• Dorje Shugden’s previous incarnations such as Manjushri, Biwarpa, Shakya Shri Bhadra, Sakya Pandita Kunga Gyeltsen, Buton Rinchen Drub, Panchen Sonam Drakpa, Sonam Yeshe Wangpo and Ngawang Sonam Geleg.
• Nechung riding a snow lion, holding a bow and arrow, arriving at Lama Tsongkhapa’s teaching.
• Nechung in the form of a young boy interrupting Lama Tsongkhapa’s teaching.

This is the original mural that depicts the incarnation lineage of Tulku Drakpa Gyeltsen

• Duldzin Drakpa Gyeltsen, one of Lama Tsongkhapa’s main disciples, telling Nechung to stop interrupting his master’s teachings.
• Duldzin Drakpa Gyeltsen promising Nechung to protect Lama Tsongkhapa’s teachings in the future.
• A pleased Lama Tsongkhapa offering Duldzin Drakpa Gyeltsen a skullcup full of nectar.
• Tulku Drakpa Gyeltsen.
• Nechung urging Tulku Drakpa Gyeltsen to fulfill his promise to arise as a Dharma Protector.

Another mural in Trode Khangsar

Several Dorje Shugden statues and paintings in Trode Khangsar are uniquely different from the usual iconography as he is depicted holding a club in his right hand instead of a sword. This matches the 5^th Dalai Lama’s vision of this Dharma Protector, which is mentioned in the prayer he composed praising Dorje Shugden’s enlightened qualities:

Robes of a monk, crown adorned with rhinoceros leather hat,
Right hand holds ornate club, left holds a human heart,
Riding various mounts such as nagas and garudas,
Who subdues the mamos of the charnel grounds, praise to you!

~ His Holiness the 5^th Dalai Lama

Another notable precious item found in Trode Khangsar is the wood printing blocks for Dorje Shugden Fulfillment Ritual text (chos skyong shugs ldan gyi bskang chog rgyas pa) by Gaden Jangtse Serkong Dorje Chang.

At the north is the room where rituals are performed while in the east and west are rooms for monks. The ritual room has a skylight, black walls and paintings of various Dharma Protectors. At the north portion of the room is a Lama Tsongkhapa statue with his two heart sons, Gyaltsab Je and Khedrub Je.

The third floor, which used to house Dorje Shugden oracles, was removed during the Cultural Revolution.

The Great 5^th Dalai Lama (1617 -1682)

Born amidst auspicious signs in 1617 to a Nyingma family, Ngawang Lobsang Gyatso was enthroned at Ganden Podrang, Drepung Monastery at the age of six. This accomplished master studied at the feet of many leading Lamas of that era such as Lingme Shapdrung Konchok Chopel, His Holiness the 4^th Panchen Lama Lobsang Chokyi Gyeltsen and Mondro Pandita. His accomplishments were legendary and he continued to be an important lineage holder for the Nyingma School.

His Holiness the Great Fifth Dalai Lama Ngawang Lobsang Gyatso

In 1638, Lobsang Gyatso received his full ordination vows from the 4^th Panchen Lama and Lingme Shapdrung Konchok Chopel. He became the first Dalai Lama to have temporal and spiritual power all over Tibet and was instrumental in unifying Tibet after the Mongol intervention. The Great 5^th Dalai Lama had a close relationship with Tulku Drakpa Gyeltsen as they shared the same teacher, and both studied and debated together. Tulku Drakpa Gyeltsen also received many teachings from the Great 5^th himself.

Both these great masters were contemporaries with many great accomplishments. But when Tulku Drakpa Gyeltsen’s fame and popularity threatened to eclipse the Dalai Lama’s, Depa Norbu, one of the Dalai Lama’s men, decided to assassinate Tulku Drakpa Gyeltsen. The Dalai Lama later discovered the truth behind Tulku Drakpa Gyeltsen’s murder by his own men and was deeply disturbed. He immediately composed an apology that was read out at Tulku Drakpa Gyeltsen’s cremation. Later, when rumors arose that Tulku Drakpa Gyeltsen had been reincarnated as Dorje Shugden, a perfidious spirit, the Dalai Lama and many other high lamas tried to bind him with various powerful rituals but none of them worked.

Many sacred statues can be seen in Trode Khangsar, and one of them is a form of Dorje Shugden that holds a club.

Eventually, the 5^th Dalai Lama concluded that Dorje Shugden is enlightened and therefore indestructible, as only enlightened beings possess this nature. Realising this, he composed a praise to Dorje Shugden and even made a statue of him with his own hands. The 5^th Dalai Lama also built Trode Khangsar as the very first chapel dedicated to Dorje Shugden.

In modern times, as part of the Dorje Shugden conflict instigated by the present Dalai Lama, the 5^th Dalai Lama’s initial mistaken view of Dorje Shugden as a dark and malicious force is often quoted to validate the Central Tibetan Administration’s (CTA) ban on the worship of this protector. Conveniently omitted is the 5^th Dalai Lama’s final realization that Dorje Shugden is in fact enlightened.

Tulku Drakpa Gyeltsen (1619 – 1656)

Recognised by His Holiness the 4^th Panchen Lama Lobsang Chokyi Gyeltsen, Tulku Drakpa Gyeltsen displayed the many signs of an extraordinary being. As a young child, he had clear visions of the enlightened beings and was able to recall his past lives and teachers, play ritual instruments and recite prayers from memory. As a matter of fact, the Panchen Lama regarded Tulku Drakpa Gyeltsen to be an emanation of Manjushri.

Tulku Drakpa Gyeltsen

At the age of just seven, he took his novice vows from the 4^th Panchen Lama, who also conferred him the empowerments, long life initiations and initiations of Dharma Protectors as Mahakala and Kalarupa. By the time he was nine, he was already giving teachings and writing insightful commentaries. He received his full ordination vows when he was 20 and just like his previous lives, he held his vinaya (monastic) vows purely and he continued to request for many teachings, transmissions and initiations. Tulku Drakpa Gyeltsen, who was known for his unlimited thirst for the Dharma, was one of the two main disciples of the 4^th Panchen Lama, the other being the Great 5^th Dalai Lama.

A contemporary of the Great 5^th, Tulku Drakpa Gyeltsen became highly respected and sought after for his extraordinary skills in disseminating the Dharma, debate and composition. His teachings were perfect and soon his reputation began to overshadow the 5^th Dalai Lama’s. As mentioned above, His Holiness’ attendant, Depa Norbu, fearing the loss of power and position, hatched a plot to assassinate this erudite great master. After several unsuccessful attempts, Depa Norbu finally managed to kill Tulku Drakpa Gyeltsen by strangling him with a khata (Tibetan ceremonial scarf). Tulku Drakpa Gyeltsen then arose as the Dharma Protector Dorje Shugden, fulfilling the promise he made lifetimes ago as Duldzin Drakpa Gyeltsen to safeguard Lama Tsongkhapa’s Middle Way teachings.

Recognition from the Chinese Emperor

This mural of Manjushri on a lion is in the main prayer hall of Trode Khangsar

During the reign of His Holiness the 11^th Dalai Lama Khedrup Gyatso, a Chinese Amban (high official) named Che Trungtang wanted to test the authenticity of Dorje Shugden. On behalf of the then Chinese Emperor Daoguang, he wrote a list of important questions to ask Dorje Shugden. He then burnt the paper with the questions in front of a Dorje Shugden image and asked for clear answers and prophecies. The next day during the trance, the oracle of Dorje Shugden not only gave advice that was very clear but his answers also matched the sequence of questions that the Chinese Amban had written earlier. This clearly illustrates the enlightened nature of Dorje Shugden, as fully enlightened beings are known to have perfect clairvoyance.

Impressed by Dorje Shugden’s accurate and clear advice, the Qing Emperor Daoguang made an offering of a pandit’s hat and officially recognized Dorje Shugden as a great Dharma protector for Buddhism. The pandit’s hat was then placed over the door of Trode Khangsar in a grand ceremony attended by many important officials and dignitaries including the 11^th Dalai Lama, the Chinese Amban, Reting Rinpoche, the Dorje Shugden oracle and many others.

The Significance of Trode Khangsar

Given the controversy and untruths that surround the Dorje Shugden practice after the 14^th Dalai Lama banned this protector practice in 1996, Trode Khangsar’s very existence is pivotal as a solid testament of the Great 5^th’s reverence towards this Dharma Protector and an acknowledgement of Dorje Shugden’s true enlightened nature. The fact that the 5^th Dalai Lama built a sacred chapel dedicated to Dorje Shugden completely dismantles the foundation of an illogical and undemocratic ban. This is because the basis of the 14^th Dalai Lama’s ban is that the 5^th Dalai Lama regarded Dorje Shugden as an “Oath breaking spirit born from perverse prayers…” However as we will see, this is far from the truth.

Holy Dorje Shugden statue in Trode Khangsar.

Salient points to note:

[1] During Tulku Drakpa Gyeltsen’s cremation, there were strong gusts of wind, earthquakes and hail. Thick dark smoke in the shape of a hand enveloped all of Lhasa, and famine struck the population as crops failed and cattle died. Many thought that these natural calamities were due to Dorje Shugden taking revenge as an evil spirit. But these were actually the signs of the collective heavy negative karma returning to the people for killing a holy being – Tulku Drakpa Gyeltsen.

As we have seen, the Great 5^th initially did think that Dorje Shugden was a harmful spirit, and tried without success to subdue him with many different powerful rituals. Even Mindrolling Lama, who was renowned for his ability to subdue or destroy the most harmful spirits failed. Each time Mindrolling Lama tried to bind Dorje Shugden in a fire puja, he would see Yamantaka arising in the flames. This was a clear sign that Dorje Shugden could not be destroyed, and the visions of Yamantaka further indicated Dorje Shugden’s true nature, which is in essence, Manjushri.

This statue of Dorje Shugden was commissioned by The Great Fifth Dalai Lama.

The 5^th Dalai Lama soon realized that he had made a mistake as only awakened beings are beyond any karmas and therefore cannot be destroyed. The Great 5^th then quickly rectified his error by composing a praise to Dorje Shugden, and by making statues and chapels in his honor. By these acts, the 5^th Dalai Lama made it clear that Dorje Shugden is worthy as an object of refuge and veneration.

[2] Many have claimed that Dorje Shugden is just a minor practice. However, this false allegation is refuted by the fact that Trode Khangsar is located right in the heart of Lhasa, at a prime location just behind the world famous Jokhang Temple. If Dorje Shugden was indeed a minor practice, why would the 5^th Dalai Lama build his chapel in such a prime area of Lhasa? In fact, Trode Khangsar’s very location indicates that His Holiness wanted to encourage the people to engage in Dorje Shugden’s practice by making his temple easily accessible.

[3] The Great 5^th not only built Trode Khangsar and commissioned its main Dorje Shugden statue but also composed a prayer praising his qualities. It logically follows that His Holiness had full faith in Dorje Shugden and, given his stature in the Tibetan community both spiritual and temporal, influenced the spread of Dorje Shugden’s practice for hundreds of years making it one of the most popular protector practices before the unjust ban.

[4] The 5^th Dalai Lama’s building of Trode Khangsar effectively marked the start of Dorje Shugden worship in Tibet. The chapel served and continues to serve as a place of worship for many and was a means for the people to get connected to the practice of Dorje Shugden. If Dorje Shugden is indeed a harmful spirit as the CTA claims, then it was none other than the Great 5^th who began this “demonic” practice! Clearly, the CTA’s lies are absurd as the Dalai Lamas are emanations of Chenrezig and therefore have perfect wisdom and clairvoyance. It would be ridiculous to believe that Chenrezig would make such an error and cause such harm to sentient beings.

A mural of Mahakala located at Trode Khangsar

[5] Another false charge against Dorje Shugden is that he seeks to harm the life of the 14^th Dalai Lama and that his practice sends his devotees to the lower realms. However, it is also illogical to conclude that the Great 5^th Dalai Lama, the emanation of Chenrezig the Omniscient, would build a chapel dedicated to a malicious being that would harm his future incarnation’s life. Why would the Dalai Lama, whose sole purpose is to spread the Dharma, build a temple to venerate an evil spirit that would destroy the Dharma? What’s more, the Dalai Lamas have returned in perfect human form lifetime after lifetime to continue their previous life’s work. The fact that there is a 14^th Dalai Lama today is solid proof that people who practice Dorje Shugden do not go to the lower realms and that Dorje Shugden is certainly not a demon.

[6] The walls of Trode Khangsar are painted with murals of Dorje Shugden’s previous lives and with scenes depicting the historical account of Dorje Shugden’s origin story from the time he made a promise as Duldzin Drakpa Gyeltsen to protect the precious teachings of Lama Tsongkhapa. If we were to study the murals of Dorje Shugden’s previous incarnations in Trode Khangsar, we would also notice that one of Dorje Shugden’s previous lives is none other than Manjushri, the Wisdom Buddha.

Once the mind becomes enlightened, it cannot degenerate and revert to an unenlightened state. By virtue of this fact, Dorje Shugden is definitely not a perfidious spirit but a fully awakened being, whose essence is Manjushri.

Housed at Trode Khangsar, this is an extremely rare depiction of Dorje Shugden sitting on a throne.

[7] The murals of Dorje Shugden’s past lives show that his previous incarnations encompass lamas from different traditions. For example, Sakya Pandita Kunga Gyeltsen was one of the Five Founding Fathers of the Sakya school of Tibetan Buddhism. Another of Dorje Shugden’s previous incarnations is the Shangpa Kagyu founder Khyungpo Neljor. The CTA falsely claims that Dorje Shugden’s practice is sectarian, but why would Dorje Shugden want to destroy schools of Tibetan Buddhism that he had established in his previous lives? Furthermore, Dorje Shugden is not propitiated by the Gelugpas alone but also by the Sakyas and Kagyus. There are also thangkas depicting Dorje Shugden with Sakya lamas and key Nyingma deities, further dismissing claims that Dorje Shugden is sectarian.

Based on the above and the fact that Trode Khangsar is still in existence and flourishing today, it is clear that Tibetans recognize the awakened nature of Dorje Shugden and continue to have faith in him. The citizens of the world are not fooled by the CTA’s lies and their attempts at making Dorje Shugden the scapegoat for their own failures to regain Tibet. As they say, there are three things that we cannot hide – the sun, the moon and the truth.

Book: The Temples of Lhasa

More information on Trode Khangsar can be found in this book, page 195-199.

• Hardcover: 336 pages
• Publisher: Serindia Publications; illustrated edition (November 15, 2005)
• Language: English

(From the front flap of the book)
The Temples of Lhasa is a comprehensive survey of historic Buddhist sites in the Tibetan capital of Lhasa. The study is based on the Tibet Heritage Fund’s official five-year architectural conservation project in Tibet during which the author and his team had unlimited access to the buildings studied. The documented sites span the entire known history of Tibetan Buddhist art and architecture from the 7^th to the 21^st centuries.

The book is divided into thirteen chapters, covering all the major and minor temples in historic Lhasa. These include some of Tibet’s oldest and most revered sites, such as the Lhasa Tsuklakhang and Ramoche, as well as lesser-known but highly important sites such as the Jebumgang Lhakhang, Meru Dratsang, and Meru Nyingpa. It is illustrated with numerous color plates taken over a period of roughly fifteen years from the mid-1980s to today and is augmented with rare photographs and reproductions of Tibetan paintings.

This book also provides detailed architectural drawings and maps made by the project. Each site has been completely surveyed, documented and analyzed. The history of each site has been written — often for the first time — based on source texts and survey results, as well as up-to-date technology such as carbon dating, dendrochronology, and satellite data.

Tibetan source texts and oral accounts have also been used to reconstruct the original design of the sites. Matthew Akester has contributed translations of Tibetan source texts, including excerpts from the writings of the 5^th and Thirteenth Dalai Lamas.

This documentation of Tibetan Buddhist temple buildings is the most detailed of its kind, and is the first professional study of some of Tibet’s most significant religious buildings. The comparative analysis of Tibetan Buddhist architecture covers thirteen centuries of architectural history in Tibet.

The contents page of The Temples of Lhasa. Trode Khangsar is featured from page 195 to 199. Click to enlarge.

Map from The Temples of Lhasa showing the location of Trode Khangsar (number 10). Click to enlarge.

The Temples of Lhasa, page 195. Click to enlarge.

The Temples of Lhasa, page 196. Click to enlarge.

The Temples of Lhasa, page 197. Click to enlarge.

The Temples of Lhasa, page 198. Click to enlarge.

The Temples of Lhasa, page 199. Click to enlarge.

Lord Setrab is actually an ancient protector who can be traced back to the days of Shakyamuni Buddha, from Bodhgaya where Shakyamuni was enlightened. Lord Setrab is an emanation of Buddha Amitabha who had sworn to Buddha Shakyamuni to protect the teachings of Buddhism in general. Hence, Lord Setrab is definitely an Enlightened Protector.

The practice of Lord Setrab was brought to Tibet by Loden Sherab who also painstakingly brought many of Buddha’s teachings from India to Tibet. Since then, this Dharma Protector has been practiced by many people and benefited countless sentient beings.

Lord Setrab has also been the Dharma Protector of Ganden Shartse Monastery for over 600 years. There are also Khamtsens in Drepung Loseling that take Setrab as their main protector up till today such as Nyagre Khamtsen. Many of the great Dharma teachers today take Lord Setrab as their Dharma Protector as it has been proven over the years that the practice of Lord Setrab is authentic and effective.

How is Lord Setrab connected to Dorje Shugden?

Although Dorje Shugden and Lord Setrab are Dharma Protectors in their own right, both are closely connected through the past life of Dorje Shugden who is Tulku Drakpa Gyeltsen.

As Lord Setrab was one of Tulku Drakpa Gyeltsen’s main Protectors, they must have had a very close bond that even until today, both are still very much connected. Even in the celestial Mandala of Dorje Shugden resides Lord Setrab on the second level. This shows that they have a very special relationship with one another. They abide in the same divine mandala palace.

Many years back when Dorje Shugden was said to be a spirit, many rituals and fire pujas was performed to destroy the Great King. But because Dorje Shugden is an Enlightened Protector, he could not be destroyed in any way. During those times, only Lord Setrab manifested assistance towards his close friend, Dorje Shugden.

There is a story that says when Mingling Terchen performed a wrathful fire puja on Tulku Drakpa Gyeltsen, Lord Setrab emanated a celestial mansion in the sky as Mingling was about to start the puja. This act distracted Mingling Terchen’s mind for a moment while giving enough time for Gyalchen Dorje Shugden to escape.

With Lord Setrab, an Enlightened Protector, manifesting assistance towards Dorje Shugden over and over again, it must be true that Dorje Shugden is not an evil spirit but instead an enlightened Being who has taken an oath to protect Lama Tsongkapa’s teachings.

Iconography

Lord Setrab has one face and three eyes. His one face signifies the non-dual nature of an awakened mind. His three eyes, like many other Buddhas, symbolises his ability to see the past, present and future simultaneously.

His body is blazing red in colour just like Amitabha Buddha. His wrathful form indicates compassion and love, battling our obstacles towards the spiritual path. Similarly, his external armor shows that he is always ready for war against our worldly obstacles to make it conducive for us to practice the Dharma with faith.

Lord Setrab’s right hand holds a cudgel with a symbolic wrathful mudra representing his power over spirits and the crushing of ignorance. His left hand holds a noose which symbolizes Lord Setrab being able to subdue malevolent spirits and also to overpower our ego. Lord Setrab also holds a spear to pierce through the hearts of enemies.

Lord Setrab rides on a horse that is able to ride through the three realms in a single instant. This reveals the speed that Lord Setrab moves throughout existence to benefit countless beings.

Nero Stallion

Paul Williams
Centre for Buddhist Studies
University of Bristol

The following note is taken from an informal letter in response to a request for some further information on the current dispute over Dorje Shugden*.

Dorje Shugden is a Dharma protector deity, and you can read one of the very few academic accounts of him in English in Rene de Nebesky-Wojkowitz’s Oracles and Demons of Tibet. Dorje Shugden — at least as it concerns the present dispute — is associated primarily with the Gelug tradition of Tibetan Buddhism, although there have been some adherents from within the Sakya school. I would think the figure of four million adherents which has been mentioned to be very much over exaggerated, and I am not sure how that calculation has been made.

The present dispute over the status of Dorje Shugden between the Dalai Lama and the Shugden Supporters Community / New Kadampa Tradition has its roots in history, and there is a significant dimension of political power involved in the dispute. It is not a simple one of the suppression of religious freedom, as it has been portrayed. I know of no cases in the whole history of Tibetan Buddhism where a tradition or practice has been suppressed on the basis of purely religious factors, and one could not imagine the Dalai Lama — who has always been astonishingly broadminded in matters of religion — having any interest in doing such a thing.

Basically it seems to me that what we are dealing with here is a controversy between Traditionalists and Modernisers. Like all Dharma Protectors, Dorje Shugden is a fierce figure who, unusually however, appears in the form of a Gelugpa monk. He is considered by some of his followers to be an emanation of Manjushri, although others (including I think the New Kadampa Tradition) appear to consider him to be a fully enlightened Buddha of whom Manjushri is himself an emanation. The Dalai Lama, on the other hand, considers Dorje Shugden to be simply a worldly deity — a figure of great power but no intrinsic spirituality — of doubtful reliability and not a Buddha at all, or even a bodhisattva.

Editor’s note: It is interesting that prior to the Dalai Lama’s public ban of the Dorje Shugden practice, the Dalai Lama himself practised Dorje Shugden and wrote a well known praise to Dorje Shugden. It is highly improbable that such a High Lama as the Dalai Lama could be initially unaware that Dorje Shugden was a worldly deity for so long.

Thus as regards the doctrinal dispute, for one side it is a matter of relying on a Buddha, albeit an apparently rather fierce Buddha; for the other if they take refuge in a worldly deity then this is to abandon taking refuge solely in the Buddha and thus to abandon the very definition of being a Buddhist. From such a perspective, if one is not careful, this could easily degenerate into a Buddhist version of demon-worship.

The practice of Dorje Shugden goes back to the 17th Century, but it has been particularly predominant in the 20th Century among followers of the controversial Gelug Lama Pabongkhapa, who died in 1941. It is from this lineage tradition, via Pabongkhapa’s principal disciple and the Dalai Lama’s Junior Tutor Trijang Rinpoche, that Geshe Kelsang Gyatso and the NKT trace their connection with Dorje Shugden.

The problem is that Pabongkhapa was renowned for being — or at least held by followers of other schools of Tibetan Buddhism as being — extremely sectarian and intolerant of other schools.

Editor’s note: This is a common misconception. Pabongkha Rinpoche was far from sectarian and was often invited to teach at other schools.

The practice of Dorje Shugden was considered at least by other traditions as having been developed as a form of Gelug triumphalism and aimed at bringing into play a Dharma protector for the (magical) suppression of the other schools, or at least their marginalisation. In particular it was considered that the practice of Dorje Shugden was aimed at the Nyingmapa tradition. In the later 1970s and early 1980s, there was fierce controversy among certain Gelug, Sakya and Nyingma Lamas in India over Dorje Shugden and his status, which the Dalai Lama attempted to cool down. The material has been published and is available in Tibetan.

The Dalai Lama himself was apparently urged by Trijang Rinpoche to undertake the practice of Dorje Shugden and eventually declined. For some time, His Holiness has been sensitive to the problems with this practice in promoting a perceived sectarianism, and he had urged that the practice be undertaken only in private and not promulgated.

Editor’s note: Interesting that the author of this article now says that it was ‘perceived sectarianism’.

He also said that those who would take himself as a spiritual master and respect him, and those who work for the Tibetan Government in Exile, should not engage in the practice of Dorje Shugden. This means also that those who would take Tantric initiations from him should not engage in the practice either. If a Tantric master gives initiation to those who take refuge in a worldly god and therefore do not have a pure Buddhist refuge then this can rebound on the health and life of the Tantric master. I suspect this is the primary point behind the Dalai Lama’s reported claim that engaging in the practice of Dorje Shugden might shorten his life. It looks as though what has happened is that recently he has started to put this Opposition to the practice of Dorje Shugden forward with greater urgency, perhaps in connection with his attempts to encourage a democratic political system for the Tibetans within which the old sectarian and regional rivalries and antagonisms could have no place.

It is this issue which is far and away the main issue in the controversy between the Dalai Lama and the New Kadampa Tradition, which has been running for some years. It is surprising that there are followers of the NKT who seem to be unaware of the dispute, but it has been marked for some time by the absence of any pictures of the Dalai Lama in NKT centres. One can indeed understand the perspective of Geshe Kelsang Gyatso et al., who hold that the practice of Dorje Shugden is a traditional Gelug practice which they have been taught by their teachers, and their teachers before them. The Dalai Lama, as both a political and a spiritual figure, considers that this practice is not skilful or suitable for the present situation of the Tibetan people or Tibetan Buddhism in the world.

So as I said above, what we have here is clearly a version of the common religious controversy between Traditionalists (I avoid the word ‘Fundamentalists’, which has also been used in this context) and Modernisers. From the perspective of the NKT, the Dalai Lama and his followers have abandoned and abused a Buddha (or bodhisattva) and a crucial dimension of the Gelug tradition. Thus the NKT wants to claim at least de facto that they now represent the true Gelug tradition.

The so-called ‘Gelug’ tradition, at least inasmuch as it is manifest in the Dalai Lama, no longer represents the authentic tradition. The NKT does. Hence the importance of Geshe Kelsang Gyatso (and his many books), and the direct linking by his followers of Geshe Kelsang himself with Shakyamuni Buddha and the original founder of the Gelug tradition, Je Tsongkhapa.

I do not know of the truth of the stories of widespread active suppression of the practice of Dorje Shugden in India. I doubt very much if the Dalai Lama himself would have ‘ordered’ some of the various things which have been reported, although it is possible that some of his more enthusiastic supporters, perhaps from within the Tibetan Youth Congress, have been a little heavy-handed. Judging by the figure of four million supporters, I would however be inclined to be rather skeptical of such reports coming from the Shugden Supporters Committee.

I think this will give you an idea of the issues at stake. The Dalai Lama as an anti-sectarian moderniser is of course perfectly in harmony with all his other actions and mission. From the perspective of the Dorje Shugden Supporters on the other hand there are other important issues involved. In the background of course are the Chinese, who must be absolutely delighted. They are likely to be the only winners in this unfortunate dispute.

(c) Professor Paul Williams
Centre for Buddhist Studies
Theology and Religious Studies
University of Bristol
3 Woodland Road Bristol BS8 1TB U.K.

* This article, according to Prof. Williams is “substantially the same article” as the article ‘Dorje Shugden’ published in The Middle Way 1996, Vol. 71, no.2, pages 130-2. The Middle Way article ‘Dorje Shugden’ was quoted and is in the bibliography of the following research on the New Kadampa Tradition and Dorje Shugden:

• Bluck, Robert (2006), ‘British Buddhism’, Routledge/Curzon
• Kay, David N. (2004), ‘Tibetan and Zen Buddhism in Britain: Transplantation, Development and Adaptation’, Routledge/Curzon
• Chryssides, George D. (1999), ‘ Exploring New Religions’, Continuum International Publishing Group
• Central Tibetan Administration-in-Exile, (India) (1998), ‘The Worship of Shugden’, Dept. of Religion and Culture, Dept. of Religion and Culture, published also by the University of Virginia

(The Middle Way article ‘Dorje Shugden’ is possibly quoted or listed in other research but is included in the list above. Other references to it are yet to be verified.)

Offered with kind permission from the author.

Source : http://info-buddhism.com/dorje_shugden_note_Paul_Williams.html

Yangting Dechen Ling Monastery in Kham, Tibet has successfully completed the construction of the new main prayer hall recently after long hard-work and dedications.

The original monastery was founded by Yogi Je Lodö Namgyal who was one of the foremost disciples of Je Tsongkhapa in 1421, a couple of years after Jamchen Chöje Shakya Yeshi founded Sera Monastery in 1419 in Tibet.

The officials of Yangting Dechen Ling have announced the date of Inauguration Ceremony of this huge mesmerizing hall on 10th August 2010, it will be a four-day long event with diverse programs. This monumental hall was built specifically in order to spread and preserve the Pure Je Tsongkhapa Tradition and pure Buddha Dharma in General.

This is the Monastery in Tibet that His Holiness Gaden Trisur Lungrik Namgyal Rinpoche hails from. Gaden Trisur Rinpoche decided to keep on practicing Dorje Shugden so he has joined Shar Gaden Monastery.

This is another Dorje Shugden monastery!

Source: Shar Gaden Facebook

More photos of Yangting Dechen Ling Monastery

‘Dharmapala’ – hoary Sanskrit from India, terra firma giving birth to the Vedas;’ The End of All Knowledge’, innumerable deities, home of the Ganges river and Buddha The Awakened One – means “…guardian of the teachings” Variously, the term is also used to mean defenders or protectors of the law of the ‘Diamond Vehicle’.

Vajrayana, or the ‘Diamond Vehicle’, is a Buddhist school of Indian Mahayana teachings that, so far, can be archeologically traced to the first millennium. Dharmapalas are deified protective agents for the Vajrayana teachings (an evolved style of yoga practice and philosophy derivative of the historical Buddha’s practice). As history in the far eastern traditions is constantly being updated and rewritten, it is also possible that these deities were first used in Tantric teachings.

A practical ritual application of all or any one of the Dharmapalas is for today’s Tibetan yogi or sadhana practitioner to call them forth during ritual and meditation in order to protect against negative influences that will keep one from advancing along the path of sadhana or practice.

While the Dharmapala deities figure heavily in Tibetan art as horrific and angry, it’s understood that here the end justifies the means; actually these are compassionate, Buddhist deities, whose angry sneers, heavily ornamented, husky bodies, and deadly weaponry are protective camouflage devices for the good of the practice, to drive away illusion and evil; in Judeo-Christian parlance we refer to this type of deity as an archangel.

Eight Dharmapala deities are known – each one may be known by several designations – and called upon, each for its specific specialized areas of protection: “Mahakala, Yama, Yamantaka, Hayagriva, Vaisravana, Shri Devi, Changpa, Prana Atma.[ii] ” This listing is the traditional hierarchical accounting with Mahakala appearing in the number one position as that Dharmapala who protects the Dalai Lamas (those highest spiritual leaders in the Buddhist community).

Two principle viewpoints are offered for the importance of Dharmapalas: the fundamental and literal; and the metaphorical and often mystic. The fundamental is covered above in the definitions of, and traditional use of these deities. However, what of the metaphorical and mystic?

It is the goal of all yoga to return to the source, and that life in the human body is transcendental. The body and finite mind therein is a powerful instrument of return. Could these Dharmapalas be part and parcel of our higher, dedicated, and as sadhana practitioners, disciplined self?

Taking a Jungian view, perhaps these are archetypal elements of self-discipline towards yoga practice. It is not uncommon protocol for a group meditation in the Zen Buddhist school to have one monitor with a fierce face and wielding a bamboo rod skulking the crowd waiting to sharply strike that one – with compassion, of course – who has fallen asleep at his sitting.

Footnote:
‘The Shambhala Dictionary of Buddhism and Zen’ –Shambhala Publications, 1991.
[ii] As above.

Source : http://www.helium.com/items/1808311-dharmapalas-history-and-significance

1. Dorje Shugden practice is not “religion”, it is “spirit worship”

To say that Dorje Shugden practice is “not religion” but “spirit worship” is plainly insulting to many peoples’ beliefs on different levels – not only to Buddhist practitioners of Dorje Shugden (who are not spirit worshippers) but also to other practitioners of other religions worldwide that may include spirit worship, including the ancient Bon tradition of Tibet.

Most of the hundreds of thousands of people who rely upon Dorje Shugden are pure Buddhists in the tradition of Je Tsongkhapa, the founder of the Gelug tradition of Tibetan Buddhism. Others are pure Buddhists in the Sakya and Nyingma traditions of Tibetan Buddhism.

Dorje Shugden is considered by them to be a Dharma Protector, an emanation of the Wisdom Buddha Manjushri, whose specific function is to protect the Buddhist or “Dharma” realizations or experiences in practitioners’ minds.

The Dalai Lama travels the world expounding religious tolerance but doesn’t recognize the contradiction in his words and intolerant actions against fellow Tibetans in banning an ancient religious practice dear to their hearts.

Many great Buddhist Teachers or Lamas, including the Dalai Lama’s own principal teacher Trijang Rinpoche, wrote long proofs showing how this Buddhist Deity was special and has a long history of protecting the Dharma, Buddha’s teachings. The fact that numerous past and current Lamas (including even the Fifth Dalai Lama!) have recognized Dorje Shugden as a Deity worthy of “worship” is enough recognition for their followers.

Indeed, determining whether Dorje Shugden is a Buddha or not is beyond the scope of public policy. Nevertheless, many have chosen to follow the beliefs expounded by many high Lamas pre-dating and contemporary with the Dalai Lama who claimed and continue to claim that he is a Buddha. To insult these beliefs and these great Masters is not religious tolerance.

[Also, on another level of irony, this accusation indeed appears a bit bizarre when one remembers that the only monastery/temple dedicated entirely to a spirit is Namgyal monastery. This is the Dalai Lama's personal monastery, where Nechung abides, who has been declared a worldly spirit by the Dalai Lama himself, the Dalai Lama having also clearly stated that Nechung's oracular advice is not always reliable. Nevertheless, Nechung is propitiated with big offerings and rituals daily at Namgyal monastery, and is invoked through various oracle mediums very often - some say more than ever. If we look at the completely and utterly contradictory statements Nechung has made about Dorje Shugden when advising the Dalai Lama to give up the practice, or the disastrously wrong prediction that Tibet would be free by the year 2000, one might indeed worry about spirit worship in seemingly unexpected places!]

2. Dorje Shugden practice causes the degeneration of the pure Nalanda tradition

The Dalai Lama claims that he follows the “Nalanda Tradition”, and this Deity somehow causes the degeneration of that, yet gives absolutely no reason or proof to back up this claim.

Ironically, does the Dalai Lama happen to know who was the last Abbot of Nalanda? It was Shakya Shri Bhadra, who was the previous incarnation of Buton, who was the previous incarnation of Dulzin Dragpa Gyaltsen, who later appeared as Dorje Shugden. There is no way around this.

The Dalai Lama is the one who is degenerating Buddhism by taking the view of the state oracles that Dorje Shugden is an evil spirit (see below) over the view of his own principal teacher or root Guru, Trijang Rinpoche. (In Buddhism, relying upon the spiritual guide is said to be “the root” of the Buddhist path to enlightenment.) Trijang Rinpoche always maintained that Dorje Shugden is an enlightened being and, according to close disciples, was “disappointed” when the Dalai Lama gave up the practice (the Dalai Lama waited for Trijang Rinpoche to die before he instigated the ban).

The major degeneration that is happening is the unprecedented conflict, which can easily be verified with accounts of the discrimination and disharmony in the Tibetan settlements and monasteries. The communists destroyed many monasteries, yet the tradition on the inside flourished quite well under the leadership of Trijang Rinpoche and Ling Rinpoche (the Dalai Lama’s teachers, both Dorje Shugden practitioners) and other great Lamas (many of them Dorje Shugden practitioners) in exile.

What is happening now, through the will to mislead and incite disharmony with heavy-handed political actions, discrimination, and wrong information, is ruining many thousands of people’s lives. It has caused unprecedented problems in the monasteries in South India and continues to torment practitioners in Tibet, India and all over the world.

3. The Fifth Dalai Lama considered Dorje Shugden to be an “evil spirit” (and the Thirteenth Dalai Lama banned the practice)

It actually does not matter what view people hold of Dorje Shugden. It is still against the Indian Constitution, the Tibetan Constitution and the UN Declaration of Human Rights to prevent freedom of worship of any Deity. Belief is personal and an unassailable human right. People are free to worship a tree, if they so choose.

But there are layers of irony in using the Fifth Dalai Lama as a reason for holding Dorje Shugden to be an evil spirit. In the interview, the Dalai Lama doesn’t even provide half of the story – namely that the Fifth Dalai Lama wrote in his own autobiography that the so called “evil spirit” arose from a highly respected Lama, Tulku Dragpa Gyaltsen, who was murdered by the Fifth Dalai Lama’s administration; and that later in the Fifth Dalai Lama’s life he changed his mind about the nature of Dorje Shugden and wrote a prayer to him as an enlightened Protector. He also offered a temple in Lhasa to him called Trode Khangsar that is still there today, and created a statue with his own hands and placed it at a monastery called Phelgyeling (in Nepal, which is now in the process of being destroyed by the Dalai Lama’s followers).

Elsewhere, the Dalai Lama claims that he is also following the tradition of the Thirteenth Dalai Lama in banning the practice. However, the Thirteenth Dalai Lama never banned the practice. After condemning Dorje Shugden, the Thirteenth Dalai Lama is said to have changed his mind on the issue and taken up the practice himself (Exploring New Religions, page 239).

The biography of the Thirteenth Dalai Lama does not mention any ban of Dorje Shugden or his oracle. On the contrary, it mentions advice given by Dorje Shugden through the oracle at Tromo Dungkar Gonpa, which the Thirteenth Dalai Lama appreciated and followed, compiled by Phurchog Yongzin Thubten Jampa Tsultim Tenzin, Dharamsala, 1984, pp. 621, 630 and 648). Moreover, at no time did the Thirteenth Dalai Lama close Trode Khangsar in Lhasa, a residence of Tulku Dragpa Gyaltsen that the 5th Dalai Lama had authorized to be turned into a special Protector temple for Dorje Shugden.

The Thirteenth Dalai Lama had great faith in Tomo Geshe Rinpoche, a well-known Dorje Shugden practitioner, whom he called “a manifestation of Je Tsongkhapa.” According to page 620 and 649 of the Thirteenth Dalai Lama’s autobiography, Dorje Shugden came spontaneously through the Tromo Dungkar Gonpa Oracle in trance in front of Tomo Geshe Rinpoche and informed him that there was danger from foreign aggression toward Tibet. Dorje Shugden advised renovating two stupas, “the eastern and western one”. Upon receiving the message, the Thirteenth Dalai Lama immediately renovated the great golden stupa at Ganden and the Potala in Lhasa. The Potala is huge, so this was no small feat! In his autobiography, the Thirteenth Dalai Lama praised Tomo Geshe Rinpoche for having helped to avert a possible national crisis.

In any event, even if the Dalai Lama were right on this (which he is not), the 6th, 7th, 8th, 9th, 10th, 11th and 12th Dalai Lamas did not ban the practice, so the preponderance of precedent is towards allowing the practice.

4. Many past Lamas have considered Dorje Shugden to be an evil spirit

The Dalai Lama makes a brief mention in this interview that reflects a number of claims suggesting that important Lamas over the last 370 years have warned against Dorje Shugden. These claims are all unsubstantiated and the evidence he has provided does not even circumstantially make this case against Dorje Shugden. The Fifth Dalai Lama’s example is given above. Phurchok Ngawang Jampa doesn’t say anything about Shugden or “Dholgyal” in his history of the four great monasteries. Trichen Ngawang Chokden never mentions Dholgyal specifically. All Yongzin Yeshi Gyaltsen mentions is a “new protector”; there is nothing about Shugden or “Dholgyal” in his work. Far from saying harm comes from Dorje Shugden, in his collected works Ngulchu Dharmabhadra answers a question about Dholgyal and Ganden Lha Gyema in which he confirms that Tulku Dragpa Gyaltsen is Dorje Shugden, appearing as a wrathful Manjushri (a Wisdom Buddha). And so on.

5. This has remained “very controversial worship” for more than 370 years

The Dalai Lama has failed to provide anything to substantiate this claim. The controversy has only unfolded in the past 30 years after the Dalai Lama spoke out publicly against the practice of Dorje Shugden, even though it is a private practice. Instead of trying to resolve any dispute about this privately in any discussion with any person, including his own teachers, he took it into the public sector as a divisive issue.

Dorje Shugden was even practiced by Nyingma adherents (who he supposedly attacks) for many generations in Gyasumdo, Nepal with no conflict of sects. This was described in anthropologist Stanley Mumford’s work “Himalayan Dialogue” in which he also observed the controversy unfolding in the late 1970′s: “Recently the Dalai Lama, as leader of the Tibetan people, has made a historic judgment. He has determined that the guardian deity called Shugs-ldan is not only too dangerous, but he also has promoted a vicious factional rivalry between the Gelugpa and Nyingmapa religious orders.” (pages 134-135. Madison: University of Wisconsin Press, 1989).

6. It “is not true” that the Dalai Lama banned Dorje Shugden practice

These words in the Interview can only be described as lies: “So then it is my duty or moral responsibility to make clear, but whether listen or not, up to them. So some people criticize me, I banned that sort of spirit worship, that is not true.”

It has not been “up to” anyone to listen or not – everyone has been forced to listen and to act, thousands and thousands of them against their wishes. And the Dalai Lama has very clearly banned the practice. See his own words on the subject over the past 30 years.

Some examples:

March 10th, 1996, during annual teachings at the Thekchen Choeling Temple in Dharamsala, the Dalai Lama imposes a ban on worshipping Dorje Shugden: “Whether outside of Tibet or within Tibet, this deity is discordant with our government and all our deities; this is serious in the context of the common cause of Tibet. It will be good if you comply (with what we are saying) without our having to resort to this last step. It will be the last resort if we have to knock on your doors if you do not follow this advice.”

November 19th-21st, 1996, the Dalai Lama travels to South India to visit Tibetan monasteries at Mundgod, without the traditional request, which is unprecedented for a Dalai Lama. The Dorje Shugden Society holds off a peaceful demonstration in the hope of reconciliation with the Dalai Lama. They petition the Dalai Lama, but they are denied an audience. The Dalai Lama speaks in even harsher terms about the ban, and threatens, “You might feel that by publishing letters, pamphlets, etc. against this ban, the Dalai Lama will revoke the ban. This will never be the case. If you take a hard stand, I will tighten this ban still further.”

The Tibetan Government in Exile and all exiled groups made policies to enforce his wishes. Petitions were sent to all Tibetan settlements requiring them to renounce Dorje Shugden in 1996.

January 13th, 1999, to monks at Trijang Labrang (the home of his teacher, now deceased) in India who questioned the ban: “There will be no change in my stand. I will never revoke the ban. You are right. It will be like the Cultural Revolution. If those who do not accept the ban do not listen to my words, the situation will grow worse for them. You sit and watch. It will grow only worse for them.”

In January 2008 he precipitated a vote through demagoguery to castigate anyone who did not sign a petition renouncing any loyalty to Dorje Shugden. As a result, many monks have been removed from the monasteries. Also a major hostel, Do Khangtsen, belonging to the monastic college of Ganden Shartse, has completely removed itself from the monastic establishment. This is unprecedented in the history of the Gelug tradition.

There has been a great deal of segregation and persecution as a result of this ban and it will continue every day until the Dalai Lama stops his hypocrisy and practices what he preaches, namely freedom of worship.

7. Dorje Shugden practice is sectarian

Since the purpose of praying to Dorje Shugden is to increase love, compassion, and wisdom and to overcome our negative minds including hatred, attachment and ignorance, there can be no link with Dorje Shugden and religious discrimination. Tolerance and respect for all other traditions is highly promoted by Je Tsongkhapa and his emanation Dharma Protector Dorje Shugden.

Sectarianism arises when one tradition imposes its views on other traditions. Shugden practitioners respect the freedom of others to practice according to their wishes. It is the Dalai Lama who is acting in a sectarian way by using the instruments of state power to enforce others to practice according to his view.

Sectarianism can also be seen in the exclusive attitude of the Dalai Lama who allows anyone in the world, Buddhist or non-Buddhist, to attend his teachings except those who pray to Dorje Shugden.

Gelugpa followers rely upon Dorje Shugden as a Dharma Protector of the Gelug sect or tradition of Je Tsongkhapa, but that doesn’t mean it is a sectarian practice. Dorje Shugden practitioners only wish for the freedom to follow their tradition in peace and there is no evidence that they have been intolerant to any other tradition. To say the practice is sectarian is again to slander many of the greatest upholders of the Buddhist teachings in the past three centuries, including the Dalai Lama’s own teacher Trijang Rinpoche.

Numerous statements have been made by current Dorje Shugden practitioners to say that they welcome and respect all traditions and the Dalai Lama has not provided any evidence to indicate that this is not the case. According to the Dalai Lama’s translator in the 1990s, Helmut Gassner: “When during an Anti-Dorje Shugden information meeting in Switzerland the Dalai Lama’s Private Secretary sketched the picture of three hundred years of trouble with these Dorje Shugden people, someone asked him to mention some of the incidents that had occurred during that time. He was unable to come up with even one.”

Also, the ritual aspects of Dorje Shugden practice are even taken from the Sakya tradition, where it was practiced widely until the 20th century. The Dalai Lama says that Dorje Shugden is against the Nyingma tradition, yet as mentioned above Dorje Shugden practice was also practiced by some Nyingma followers, who were also put under the pressure of the ban to give up the practice, as mentioned in Mumford’s book.

The accusation that this practice is sectarian is certainly now inciting vastly more sectarian division and disharmony than any privately recited requests to Dorje Shugden to simply protect the tradition of Je Tsonghapa. The Dalai Lama’s ban and subsequent persecution have brought about the greatest schism within Tibetan Buddhist history – monasteries, communities and families are divided in a way that Mao’s Red Guards from the outside could never achieve.

Being non-sectarian does not mean that you have to receive teachings from all other lineages – it means respecting all other lineages (without the sectarian actions of criticizing or discriminating against them) whilst being content with one’s own. In this respect, it is the Dalai Lama who is being sectarian and Dorje Shugden practitioners who are being non-sectarian.

8. Dorje Shugden is hostile to the Dalai Lama’s government

Another common reason not given in the Nottingham interview appears on a “Brief abstract concerning His Holiness’s the Dalai Lama’s advice regarding the practice of Dolgyal (Shugden)”, issued by the Office of Tibet, Tibet House, 1 Culworth Street, London NW8 7AF, May 2008

“History shows, and His Holiness’s investigations have confirmed, that this spirit is hostile to the Dalai Lama’s government and has been since it was founded by the 5th Dalai Lama. Especially now that Tibetans are facing a struggle for survival, it is a mistake to worship something that is hostile to the Dalai Lama’s government. Therefore, it is in the interest of Tibetans as a whole to refrain from propitiating this hostile spirit.”

That institution, i.e. the Ganden Podrang government, is defunct. It lacks any legal basis or official recognition at this point. It exists today only in the person of the Dalai Lama (and arguably his government in exile, which includes a large number of his own relatives). How can Dorje Shugden then harm that institution? The future of the Dalai Lama’s personal religious lineage is put in question only by the Dalai Lama himself, not Dorje Shugden.

No explanation is given as to how Dorje Shugden harms the institution of the Dalai Lama, there is just the claim.

If the Dalai Lama is supposed to be the political leader of all Tibetans, then his persecution of many thousands of his own people surely harms the institution more than the private prayers of individuals.

Also, for the Dalai Lama’s demand for religious freedom to have greater credibility in the eyes of the Chinese, the Dalai Lama should himself protect religious freedom, not undermine it.

The Dalai Lama’s “investigations” involve invoking Nechung through the human State Oracle, who has had the following things to say (perhaps some of these were given in a false trance? It is difficult to know.):

1st answer of the State Oracle: “Dorje Shugden a powerful deity, only to be worshipped by beings with high realizations. However worshipping this deity would upset Goddess Palden Lhamo (a superior protecting deity, who does not have an oracle)”

2nd answer of the State Oracle: “the deity is appropriate to be worshipped by an individual, but not by a group”

3rd answer of the State Oracle: “Dorje Shugden is a deity, suitable to the others, but not to the successor of the 5th Dalai Lama and those working for the Gaden Phodrang Government established by the 5th Dalai Lama.”

4th answer of the State Oracle: “Dorje Shugden is a spirit born out of a Kagyupa-monk who hated the Tibetan government, and not the incarnation of Tulku Dragpa Gyaltsen”

5th answer of the State Oracle: “Dorje Shugden is the spirit of Tulku Dragpa Gyaltsen, whose Samaya bond to the 5th Dalai Lama was not good, thus it is harmful for this government.”

6th answer of the State Oracle: “Tulku Dragpa Gyaltsen was a good lama, whose works of composition are praiseworthy, therefore Dorje Shugden cannot be the spirit of such a master.”

7th answer of the State Oracle: “Tulku Dragpa Gyaltsen himself was a false Tulku, who came to be among the candidates for the 5th Dalai Lama and failed to be chosen, but through clever tactics of his mother on the first Panchen Lama Chokyi Gyaltsen, he was recognized as the fourth reincarnation of Panchen Sonam Dragpa (the teacher of 3rd Dalai Lama), but was then born as an evil, trouble-making spirit to harm the Tibetan government.”

All in all, it is hard to see how the Dalai Lama is talking “frankly, straightforwardly and honestly”, let alone how he is being “sincere”. Once again we request him to lift the ban on this Buddhist tradition and allow everyone freedom of worship.

Moreover, even if the Dalai Lama had said “they are free to choose” (which he has not, except to Western journalists), human rights legal scholars have said when assessing religious freedom that it is not enough for somebody to be ‘free to choose’ if they cannot exercise that choice freely without fear of political, social or economic penalities. Dorje Shugden practitioners face serious penalties for their choice, thus they cannot choose freely.

(Source: http://www.wisdombuddhadorjeshugden.org/dorjeshugden061.php)

(Editor’s Note: This link appears to have been removed from the mentioned website)

For them, Dorje Shugden is not a worldly spirit but a Wisdom Buddha, an emanation of the wisdom of all the Buddhas appearing in a wrathful form to protect practitioners from their own inner enemies of the delusions (i.e. uncontrolled, unpeaceful and negative minds). If other people wish to see him as a spirit, that is their prerogative; but it is very un-Buddhist to slander and persecute those who have never regarded him in that way and who have a close faithful relationship with him as an emanation of a Buddha.)

From Geshe Kelsang’s letter to the editor in Newsweek, 1997

HH the Dalai Lama claims: “Nobody would pray to Buddha for better business, but they go to Shugden for such favours – and this is where it has become like spirit worship. This is not true. Many Tibetans pray to other Buddhas such as Tara and make prayers to other Dharma Protectors for success in business and for the removal of obstacles. Why are Shugden practitioners singled out?

Particularly, in the Kadampa tradition we do not pray for worldly attainments such as wealth, reputation, success in business, etc.– we pray for the welfare of all beings and the attainment of spiritual realizations. HH the Dalai Lama is also contradicting himself. He previously regarded Dorje Shugden as a Buddha, and composed verses of praise to him that can still be seen today. It is his responsibility to resolve this contradiction.

Authentic spiritual lineage

If the practice of Dorje Shugden is harmful then it follows that Je Phabongkhapa was not an authentic Buddhist master, and if he was not then there is no doubt that his heart disciples, Kyabje Ling Rinpoche and Kyabje Trijang Rinpoche (the Senior and Junior Tutors of HH the Dalai Lama) were also not authentic. These three Lamas are the most important Gelugpa Lamas of recent times. If these three are not pure Teachers then there is no doubt that the entire practice of the Gelug Tradition is invalid. This is the main issue that needs clarification.

And from some clarification surrounding the present debate regarding the Dalai Lama and Dorje Shugden by Geshe Kelsang Gyatso, 1996-8

The Dalai Lama says: “Dorje Shugden is a worldly spirit. To seek help from such a spirit detracts from the Buddhist way of relying on one’s own efforts and can degenerate into a kind of spirit worship.

Geshe Kelsang’s reply:

“How can he prove that Dorje Shugden is a worldly spirit? I also asked in these letters for proof that Dorje Shugden is a worldly spirit, but again I have never received any clear reply. The only reason that has been given is that some other Lamas have said this. This is not a valid reason, some other Lamas say Dorje Shugden is the Wisdom Buddha.”

A response to the posting by Tseten Samdup: ‘Shugden versus pluralism and national unity controversy and clarification’, which came from the Department of Information and International Relations, Central Tibetan Administration, Gangchen Kyishong, Dharamsala 176 215, INDIA

Geshe Kelsang:

“Concerning whether or not Dorje Shugden is an enlightened being, there can be no final conclusion through negative debate, mixing religion with political aims. This is because from the point of view of many people he is a worldly being, but at the same time from the point of view of many other people he is the Wisdom Buddha. This reasoning applies not only to Dorje Shugden, but to all holy beings.

If someone asked you how to prove that the fifth and fourteenth Dalai Lamas are Buddhas, you would most certainly find it difficult to give clear reasons. On the other hand, if someone asked you how to prove that these two lamas are not Buddhas, you could easily give a clear answer. You could say: they are not Buddhas because they need translators, they get sick, they are unable to come to their own decisions but have to rely on those of oracles, and sometimes they even get angry. How can a Buddha get angry, get sick, and so forth? Buddhas do not need oracles? So talking about this subject is completely meaningless, and only destroys peace and harmony in Buddhist circles.”

(Source: http://www.wisdombuddhadorjeshugden.org/dorjeshugden13.php)

Watch this video to see proof of how Sera Monks recalls Dorje Shugden giving the actual advice

Excerpt from the autobiography of Kyabje Trijang Dorjechang regarding the advice from Dorje Shugden that His Holiness should leave and that He guarantees H.H. safety

When I was fifty-nine, in the year of the earth boar, on the first day of the year I performed elaborate fulfillment offerings before the speaking Päldän Lhamo statue in the shrine room of the Dalai Lama’s residence at the Potala Palace, recited the yearly torma ritual at the top of the palace, and I also went for other festival ceremonies as they had been traditionally performed in previous times, early and late on New Year’s day. There had been a slight snowfall on that morning of the first. It had drifted unevenly and it seemed to be an inauspicious omen in regard to spiritual and temporal affairs.

To mark the Dalai Lama’s completion of study of the five great treatises, at the Great Prayer Festival of Lhasa celebrating Lord Buddha’s miraculous deeds he was to engage in public debate before the vast assembly of Sangha. He therefore went to the upstairs Labrang of the Jokang Temple in Lhasa. During the prayer festival I also stayed in the upstairs residence of the Labrang.

The thirteenth was the actual day of the Dalai Lama’s public debate for Geshe Lharampa. That day at the morning public tea assembly, the courtyard teaching public debate, the noontime public tea, the ‘dry’ (without tea) noontime public debate, the evening tea, and the great evening public debate, at each of these sessions, when the Dalai Lama paid homage to each of the great treatises, at the midmorning assembly, and the great evening debate, there were near to thirty thousand monks present; it was like the ground was strewn with necklace garlands of topaz, or that the earth was everywhere covered with fresh saffron.

Amidst the huge assembly of extremely learned, wise dialecticians, geshes of the three monastic seats who thought of themselves as the master logicians Dignaga and Dharmakirti, in the morning, he debated Pramana in the courtyard; at noon, Madyamaka and Paramita; and in the evening, Vinaya and Abhidharma.

In each case, he was presented with arguments on the most difficult points and gave answers without any problem, thus filling the wise elders in attendance with awe. We enjoyed the good fortune of the amazing spectacle of seeing these puffed up scholars who looked down upon him as a young upstart having their confident pride trampled under the soles of his feet!

At the midday public debate session the Great King Oracle Emanation of Nächung was invoked into his medium. He offered a brief logical assertion regarding the Four Noble Truths to the Dalai Lama, and also offered his congratulations.

On the day of the fourteenth, in the great courtyard the government sponsored for the Dalai Lama an extremely vast feast celebration of his successful completion of the public debate examinations and, in connection with accepting very impressive offerings, Yongzin Kyabje Ling Rinpoche Sharpa Chöje , I, and the debate partners, the Tsänzhab’s, received congratulatory awards of very high stature.

On the tenth day of the first month, as traditional, in the ancient Meru temple of Lhasa, the Great Dharma King Nächung was invoked and on the day of the seventeenth, as well, an extra invocation was held above the Labrang in the upper residence. Nächung, the state oracle, said, ‘Can you erect a bridge over a ford-less river? I am checking on the spirit side!’

We thought that since it was a time that the gap between Tibetans and Chinese was widening, that Nächung was saying that they would both be making preparations and that Nächung himself was preparing for some sort of action. But when I did my own checking a little later on, the circumference of Lhasa was already completed surrounded by encampments of Chinese forces and it seemed as if all possibility for escape had evaporated. Even so, I was able to receive certain knowledge that the Dharma protectors guaranteed, with immutable vajra words of commitment, that the Dalai Lama and his entourage of close to one hundred would not be subject to the slightest difficulty.

Two days after the Prayer Festival was over, as was traditional, the Dalai Lama came into the midst of the midday public tea assembly. Similar to the present day custom of taking oral examination at some schools, questioning, the Dalai Lama gave well-reasoned commentaries on the meaning of each verse. After the noonday assembly was over, in the presence of many scholars in the courtyard, he also presented himself for a smaller public debate examination.

One day after that, there was the announcement of a play to be performed at the Siling Puu Chinese army encampment. We received a message from the army office demanding that Yongzin Ling Rinpoche, myself, and other Kashag government ministers attend. Before this there had been meetings in Dotö and Domä to which various lamas, ministers and important people had been invited, after which they had been seized and imprisoned.

Because of having heard of this and because of the self grasping ignorance remaining in my mind despite all of my studies of profound view and mind-training, I strongly imagined that the Chinese might deceive us all and arrest us that night, yet I had to go. It seemed to be some sort of preparation from the Chinese side to later offer a deceptive invitation to the Dalai Lama. That night we had a meal with them. While everything remained outwardly polite, we barely managed to get back.

It is said that the Arya Sangha are worthy of service and veneration, a glorious field of merit, the highest field for offerings. Intent on gathering the merit that accrues from making such offerings, for some years, at the assembly of the great prayer festival

I had made yearly offerings of public tea service, porridge, distributions of individual offerings, and had contributed to the various capital funds. Likewise at this last of gatherings for such accumulation, I again made a distribution of offerings to all the individuals present at the assembly.

Shortly afterwards, I specially called to my room the Panglung Kuten medium of the principal protector of the teachings, Gyälchen Dorje Shugdän. I invoked the Dharmapala and asked for his advice. In answer, he said that since the enemies of the teachings, the Chinese Communists, intended to soon carry out evil plans, that not only was it of the utmost importance that the Dalai Lama and ourselves secretly leave for India, but that I, especially, could not remain in Tibet because I was so high-profile.

He also said that it was very important to warn the Dalai Lama, that he would have to go and that there would definitely come a moment when he would be able to go. But because the issue of whether the Dalai Lama should go or remain had not been officially decided, many still had doubts.

After the prayer festival was over and the Maitreya teachings had been carried in, suddenly the Dalai Lama left Lhasa for the Norbulingka Kälzang Palace with an oceanic entourage. We also went along.

On the tenth day of the third month of the year 1959 by the western calendar, on the Tibetan date of the first of the second month of the year of the earth boar, the Dalai Lama, the two tutors, and government ministers along with others, were presented with invitations from the Chinese army encampment demanding our presence at a play in the Communist party army tent.

The Dalai Lama’s bodyguard Dapön Taglha Puntsog Tashi was especially invited to the Chinese camp but the Dalai Lama’s entourage of bodyguards was not to exceed ten, by terms of the invitation, and they were also not to wear armor or carry any weapons! As for the tutors and ministers, we were to come alone, and were not allowed to bring any attendants. It was so silly that it outwardly publicized their treacherous intentions. Still the red Chinese forcefully insisted that the Dalai Lama was powerless to refuse, and it was decided that he would go.

Now Tibetans, lay and ordained alike, had a general heartfelt abhorrence for the conduct of the red Chinese. In particular, in all of the eight years since they had arrived in Lhasa up to that time they had never invited the Dalai Lama to the red Chinese army camp. For them to do so now suddenly and not permit him to bring any armed bodyguards, and to invite other government officials without attendants alarmed the Tibetans and they came from every direction.

Many people heard or saw the influx of a vast Chinese army in many large trucks that night and witnessed other things. This lead everyone, headed by those of the three monastic universities such as lamas, monks, officials, lay and ordained alike, along with the general public, men and women, in the tens of thousands to congregate around the Norbulingka. No one could convince them to disperse as they were all voluntarily of a single mind to prevent the Dalai Lama from going to the play.

That morning of the first, they gathered outside the gates of the Norbulingka Palace, blocking the way and shouting their petition for the Dalai Lama to delay accepting the invitation that day, as they could not bear the responsibility of allowing him to go to the show. The Kalön minister Sampowa Tsewang Rigzin, intending to escort the Dalai Lama, came from Lhasa to the Norbulingka by car but, because his driver was Chinese, the public stoned him. Sampo was struck on the head and had to turn back.

Chamdo Pagpa Lha’s relative, Känchung Sönam Gyältsän, a young man who was well known for always associating with Chinese agents, made the mistake of coming to the Norbulingka that day dressed in Chinese clothing and further infuriating people with his conduct until he was stopped by the suspicious crowd at the main gate and they stoned him to death.

All this led to the Dalai Lama deferring his trip to the Chinese encampment. The public thronged through Lhasa shouting, ‘We Tibetans are free and independent!’ Over a thousand people from Tibet’s three regions formed a volunteer bodyguard army, bringing their own shields and weapons, assembling to stand watch on each side of the walls surrounding the Norbulingka Palace, around the Potala Palace and the Lhasa cathedrals.

At the ritual house of the Norbulingka the people created a new bodyguard army headquarters. Many thousands of Lhasa women also thronged together, demonstrating against the Chinese communists, shouting for the Chinese to leave Tibet.

On the day of the eighth the red Chinese shot and killed two monks near the north side of the Norbulingka, and two mortar shells were fired at the Norbulingka Palace, as has been related in detail by His Holiness the Dalai Lama in his own writings. The situation had become so dangerous that it greatly disturbed me and the people like me who don’t realize all things are illusory.

As a result of this situation the Kashag authorities asked for prognostications regarding the suitable way for the Dalai Lama to reach any foreign country in order to seek asylum. They used the mediums of dough balls in the presence of the talking Päldän Lhamo statue, Nächung Chögyäl Chenpo-–the state oracle-, and the prophecy of the Gadong Dharmapala Shingjachän, but following the intentions and orders of the Dalai Lama, I secretly ordered Ratö Chubar Rinpoche to go to Panglung Retreat and to ask Gyälchen Shugden for his instructions.

The Dharmapala said, ‘You must go immediately! If you go by way of the southwestern direction, no harm will come to the Dalai Lama or any of his entourage; I guarantee it! You must go raising this sword in my name at the head of the Dalai Lama’s column!’ Thus, he advised using the path leading to the southwest through Rama Gang and then performed the shooting arrow and sword dances.

Following this very advice, on the night of the eighth day of the second month at nine o’clock, preceded by members of his family such as his mother, the Gyälyum Chenmo, the Dalai Lama and a small entourage then left. Following after him came Kyabje Yongzin Ling Rinpoche and I, Kalön Zurkangpa, Wangchen Geleg, Neshar Thubtän Tharpa, Shänkab Gyurme Tobgyä, and a reduced entourage including three close attendants. Everyone had cast off the clothing they normally wore and put on ordinary clothing and servant’s clothing.

We left the Norbulingka and took a boat across the Lhasa Kyichu River in the southwest at Rama Gang. When we got out of the boat we left quickly together as if we were going about ordinary business. I had my close attendant Lhabu, Jamyang Tashi, Norbu Chöpel, Namdröl, and Sönam Tänzin, on the night of the eighth, go ahead unobtrusively to wait for us at Pari in Rama Gang. Päldän, Lozang Sherab, and Lozang Yeshe came with me that night.

When we left the Norbulingka Palace we hid inside a big oxcart covered over by a tarp. We got out without the official bodyguards at the gate even asking who we were! Leaving from Kyichu Pari, until crossing the small Sandy Pass at the fortified monastery of Neu Tzong, to the north of the Kyichu River, the whole way we could clearly see the lamps of the Chinese army camp close by on the ‘Nortö’ fields to the west of the Norbulingka.

The moonlight seemed to be even brighter than usual and we went feeling a mixture of dread that the Chinese knew we were there and would pursue us, and hope that, if we could get across the Kyichu, we could escape. It was like the proverbial huntsman and the black Vajra Mahakala deer.

Not confronted with disaster, sitting on a throne, I had always proclaimed with a thunderous voice the mind-training teachings, including how to incorporate negative conditions on the path, but today I felt like a liar without any such realizations.

(end of excerpt)

Master Loo Sheng-yan is a controversial monk based in USA originally from Taiwan. He openly claims he is an enlightened Buddha, that he had tea with Shakyamuni, and many other controversial statements. The 100th Gaden Tripa Lobsang Nyima was from Drepung Loseling. This Tripa openly discouraged and criticized Dorje Shugden s practice. He was not very popular also as he openly criticized kyabje Pabongka and in certain interviews mentions he doesnt know if Pabongka was beneficial to the Buddhadharma or not. He passed away in 2009.

Here he was seen sitting on throne next to Master Loo in Master Loo’s Kurukule Puja. This Tripa is said to have received monetary help and assistance from Master Loo. His throne is not in the center and at the same level as master loos which itself is not a good representation for Gaden Tripas status and office. Many people would say that this Tripa was not holding his prestige and office well.

Although doing this and it is on the youtube, the Tibetan Govt keeps quiet. Loseling Monastery is completely silent. No one is reprimanded because this Tripa toe the line with Tibetan Govts policy of anti Shugden. It is not the interest of this website to highlight this Tripa and his actions in a bad light, but you can judge for yourself. If you follow the Tibetan govts policies, you are supported no matter what you do. If it is embarrassing, it is hushed up.

The previous (100th) Ganden Tripa, Lobsang Nyingma Rinpoche, stated:

“If it [Shugden] were a real protector, it should protect the people. There may not be any protector such as this, which needs to be protected by the people. Is it proper to disturb the peace and harmony by causing conflicts, unleashing terror and shooting demeanous words in order to please the Dharmapala? Does this fulfill the wishes of our great masters? Try to analyze and contemplate on the teachings that had been taught in the Lamrim [stages of path], Lojong [training of mind] and other scriptural texts. Does devoting time in framing detrimental plots and committing degrading act, which seems no different from the act of attacking monasteries wielding swords and spears and draining the holy robes of the Buddha with blood, fulfill the wishes of our great masters?”[100]

and

The Mahayana teachings advocate an altruistic attitude of sacrificing few for the sake of many. Thus why is it not possible for one, who acclaims oneself to be a Mahayana, to stop worshipping these dubious gods and deities for the sake and benefit of the Tibetans in whole and for the well-being of His Holiness the Dalai Lama. In the Vinaya [Buddhist code of discipline], it is held that since a controversial issue is settled by picking the mandatory twig by “accepting the voice of many by the few” the resolution should be accepted by all. As it has been supported by ninety five percent it would be wise and advisable for the rest five percent to stop worshipping the deity keeping in mind that there exists provisions such as the four Severe Punishments [Nan tur bzhi], the seven Expulsions [Gnas dbyung bdun] and the four Convictions [Grangs gzhug bzhi] in the Vinaya [Code of Discipline].[100]

Extracted from:
http://info-buddhism.com/dorje_shugden_controversy.html

Kwai Chang Caine: Master, why does such a fearsome statue stand at the entrance to our peaceful place?

Master Po: These are the threshold guardians, grasshopper, set here to keep away those not ready for the silence within.

Kwai Chang Caine: Must they be so… horrible?

Master Po: Those incapable of understanding the Way see things divine as monsters. Better for them never to enter here.

Kwai Chang Caine: Yet if a man is unafraid of stone, he may pass unhampered!

Master Po: He may physically pass the guardian, but if his mind is in the outer world, he will leave us, in time, to rejoin it.