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

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

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

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

The Two Tutors

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

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

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

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

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

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

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

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

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

The Western Buddhist Pioneers

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

Europe

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

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

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

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

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

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

America

A rare portrait of Domo Geshe Rinpoche Ngawang Jigme

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

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

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

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

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

The Life Savers

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

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

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

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

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

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

The Right Hand Man

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

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

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

The Ingratitude?

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

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

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

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

On May 18, 2014 at around 3.30 pm, Gaden Choaling, a Dorje Shugden monastery traditionally belonging to H.H. Domo Geshe Rinpoche, was forcefully occupied by a group of monks and laypeople from Tharpa Choaling.

Over three months later, this grave injustice has yet to be resolved, no thanks to the gross inaction from the Central Tibetan Administration, thus prompting the Ghum Dun Gon Samten Choaling Association to call for a meeting with Dorje Shugden devotees from all around the world, including the President of the Dorjee Shugden Society of Delhi, in their efforts to garner support to reclaim what rightfully belongs to their Guru, H.H. Domo Geshe Rinpoche.

The official press release can be read below.

Ghum Dun Gon Samten Choaling Association

Central Committee
Regd No. S/55139/87-88
P.O. Ghoom, Dist. Darjeeling – 734102
Tel Nos: 0354-22-74297; 0354-22-74533
Fax No: 0354-22-74397

Branches
Samten Choaling Monastery, Darjealing
Tharpa Choaling Monastery, Kalimpong
Tashi Choaling Monastery, Kurseong
Gaden Choaling Monastery, Pedong
Enchey House, Gangtok

PRESS RELEASE

21st August 2014, Darjeeling

A meeting of all worshipers of Dorje Shugden was held at Ghum Dung Gon Samten Choaling Monastery on the 21st of August 2014.

The administrator of Samten Choaling Monastery, Ghe Tshering La welcomed the guests who had arrived from all over the country. He also requested the President of the Dorjee Shugden Society, Delhi to chair the meeting.

The General Secretary of Ghoom Dun Gon Samten Choaling Association spoke at length on the forceful entry into Gaden Choaling Gompa at Pedong. He informed the guests about the action taken by the Association and the cooperation it had received from members from around the world. He also informed the gathering that future plan of action would be decided once the Sub Divisional Officer gives her judgement.

The secretary also spoke about the plan for the future and highlighted the need for closer cooperation among members and the need to expedite the flow of information and news so that all members and followers are on the same wavelength.

The representative from Europe expressed his solidarity with the Association and his desire to be actively involved with the education and the welfare schemes planned by the Association. He also gave a brief History of H.H. Domo Geshe Rinpoche which was a revelation to all His followers.

The representative from the United States expressed his sympathy with the Association with regard to the demise of Ghe Passang Dorjee La and the debacle that was being enacted at Kalimpong and the forceful attempt to wrest control of Gaden Choaling Gompa at Pedong. He promised to work closely with the Association till justice is granted to the Association.

Other delegates from Nepal, Shillong, Shar Ganden and Ser Pom from the South also voiced their opinion and promised full cooperation to the Association in its fight for justice. The meeting ended with a vote of thanks given by Sri Nima Tshering.

The original press release (low resolution)

The role of great Dharma masters to protect and uphold the pure Dharma has been particularly significant through the turmoil of the past decades, where we witnessed the exile of Tibetan communities from their homeland as well as the internal disharmony surrounding Dorje Shugden’s practice. Kyabje Yongyal Rinpoche is one such great master who has dedicated his entire existence to turning the Wheel of Dharma consistently and sincerely.

Biography

Venerable Kyabje Yongyal Rinpoche was born in Eastern Tibet in 1948. H.H. Kyabje Trijang Dorje Chang recognized the young boy as the 4th reincarnation of his lineage, leading to his enthronement at the age of 6 in Sera Monastic University.

Yongyal Rinpoche studied and mastered the five major topics of Buddhist philosophy for more than 20 years and subsequently was awarded the highly respected Geshe Lharampa degree, the equivalent of a doctorate degree of the highest honor, when he was 32 years old.

Yongyal Rinpoche then completed his tantric studies at the prestigious Gyüme Tantric University, and received key oral transmissions and initiations from some of the most illustrious lamas including Kyabje Trijang Rinpoche, Kyabje Ling Rinpoche, Kyabje Zong Rinpoche and H.H. the 14th Dalai Lama.

Staying true to Lama Tsongkapa’s unsurpassed lineage, Kyabje Yongyal Rinpoche is thus a living treasure vase of Dharma wisdom and the primary holder of the precious Ganden Oral Tradition. All things manifest for a reason and as history unfolds, we have witnessed how Kyabje Yongyal Rinpoche played a vital role in protecting, upholding and spreading Buddha’s teachings over the past few tumultous decades, as chaos hit Tibetan Buddhist communities around the world with the events of 1959 and the implementation of the Dorje Shugden ban.

As Tibetan Buddhism struggled to regroup and rebuild after the fall of Tibet, Yongyal Rinpoche was a beacon of hope and strength in the monastic community, tirelessly teaching at Sera Monastery in India for 14 years. After accepting many requests from his home monastery, Yongyal Rinpoche went to Eastern Tibet in 1993 where he taught and gave initiations to countless spiritual aspirants for two years. Rinpoche has also given teachings tours in other parts of the world, including Australia, Hong Kong, Taiwan, Singapore and America.

Thus it came as no surprise that Kyabje Yongyal Rinpoche was elected as the first Abbot of Serpom Monastery in 2008, when the monks of Pomra Khangtsen separated from Sera Mey Monastery so that they could continue with their practice of Dorje Shugden in safety and peace, keeping pure samaya with their Gurus.

Under Yongyal Rinpoche’s leadership, Serpom Monastery has grown in leaps and bounds since its difficult beginnings, and have since established many key initiatives that contribute towards the preservation of Tibetan Buddhism. Amongst these are the Serpom Buddhist Education Development Department established in 2008, which is responsible for monastic education and examinations. The Serpom Health Point was also set up in the same year to provide free medical care for the monks who are often denied such services from the surrounding community. The Serpom Thoesam Norling School was established in 2009 to equip young monks with modern education such as Tibetan culture, Literature, English, Mathematics and Science, amongst others.

Over the years, Yongyal Rinpoche has quietly and steadily contributed towards the works and lives of many other great masters, for instance:

• In 2004, Yongyal Rinpoche officiated at the cremation ceremony of Sermey Khensur Lobsang Tharchin Rinpoche. It was also Yongyal Rinpoche who inspected the Dung Srek Kang (burning house) and witnessed the sindura powder that formed.
• In 2008, Yongyal Rinpoche along with Kyabje Trijang Choktrul Rinpoche officiated the hair-cutting and final enthronement ceremony of the young incarnation of Domo Geshe Rinpoche
• In 2011, Yongyal Rinpoche was to give novice monk vows to the current incarnation of Zemey Rinpoche in Chengdu, China but respectfully requested Gaden Trisur Lungrik Namgyal who was present to give the vows instead.
• In 2012, Yongyal Rinpoche conferred novice monk vows on the current incarnation of Domo Geshe Rinpoche in Shar Gaden Monastery, India.
• At the request of Kyabje Trijang Choktrul Rinpoche, Yongyal Rinpoche ordained the former Resident Director Rae Barkley (Ani Tsering Lhamo) of Trijang Buddhist Institute.

In 2010, Yongyal Rinpoche founded the Lamrim International Dharma Center in California. Rinpoche is currently based in the USA and is listed as a teacher for many established American Buddhist centers including Dagom Gaden Tensung Ling Buddhist Monastery in Indiana and Gadenpa Buddhist Center in New York. Yongyal Rinpoche is also the guru of many up-and-coming lamas such as Venerable Achok Rinpoche, who recently gave a series of teachings and oral transmission of Lama Tsongkapa and his two disciples at Serpom Monastery in conjunction with the month of Saga Dawa. Imparting the Dharma to future generations of Dharma teachers is the most fundamental and effective method to ensure that the Dharma remains whole and unbroken and Yongyal Rinpoche is doing exactly that.

Yongyal Rinpoche continues to uphold his practice of the precious Protector, Dorje Shugden despite the difficulties and dangers during the present time.

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

More about Kyabje Yongyal Rinpoche

• His Eminence Kyabje Yongyal Rinpoche of Sera Mey Monastery
• Kyabje Yongyal Rinpoche’s First Visit to Shar Gaden
• Long Life to Kyabje Yongyal Rinpoche & Domo Geshe Rinpoche
• H.H. Gaden Trisur & Yongyal Rinpoche visiting in Chengdu, China

Yongyal Rinpoche with Zemey Rinpoche, another great master who was dedicated to Dorje Shugden to the end of his lifetime

Yongyal Rinpoche at the enthronement ceremony of Geshe Domo Rinpoche

Yongyal Rinpoche with Zawa Rinpoche, to whom Rinpoche gave strong support for the growth of Dharma

Kyabje Yongyal Rinpoche with Achok Rinpoche and entourage

2nd from left: Zemey Rinpoche, center: Yongyal Rinpoche, 2nd from right: Geshe Wangchuk

“Tulku” literally means “Emanation Body” in Tibetan and refers to a fully enlightened being that takes rebirth with the sole purpose of benefitting sentient beings. This took on special meaning as Buddhism reached maturity in Tibet with the development of generations of Tibetan monks, yogis, scholars and great masters. A whole institution to recognize the reincarnations of great masters, who displayed mastery of the teachings and of their death and rebirth, was even established.

As Buddhism seeped deeper into Tibetan culture, devotion for these Tulkus became ever more established in the Tibetan psyche. Hence the Tibetan leadership, in an effort to wield greater control over the masses, sought to regulate the recognition of Tulkus in order to achieve this aim. The government has even gone to extreme lengths of banning and sometimes concealing certain incarnations for political reasons.

Tulku Drakpa Gyeltsen: Unbearable Jealousy

Tulku Drakpa Gyeltsen was an eminent lama of the 17th century, equal in stature to and possibly more popular than the Great 5th Dalai Lama. The assistants of the 5th Dalai Lama were unhappy with Tulku Drakpa Gyeltsen’s popularity, and plotted to assassinate him.

After Tulku Drakpa Gyeltsen’s death, the Tibetan government erased from the annals of history the name of Tulku Drakpa Gyeltsen, the previous life of Dorje Shugden, and his incarnation was banned from being recognized. The ladrang of Tulku Drakpa Gyeltsen was even levelled to the ground and all of his properties seized.

Kyabje Pabongka Rinpoche: Political Convenience

Another casualty was none other than Kyabje Pabongka Rinpoche, who was denied his rightful recognition as the tulku of the Changkya line of incarnations. Changkya Rolpe Dorje, Kyabje Pabongka Rinpoche’s previous life from the 18th century, was closely associated with the Chinese Emperor Qianlong and the Qing dynasty. In fact, the Changkya name was a Chinese title bestowed by the emperor himself.

This association with China was most unwelcome and hence, the illustrious incarnation of Changkya Rolpe Dorje was instead recognized as a tulku of the obscure Pabongka monastery. Nevertheless due to his attainments and previous life imprints, Kyabje Pabongka Rinpoche achieved greatness just like his predecessor and had extremely influential disciples like Kyabje Reting Rinpoche, Kyabje Ling Rinpoche, Kyabje Trijang Rinpoche and so forth.

Kyabje Pabongka Rinpoche should have been recognized as the incarnation of Changkya Rolpe Dorje, but the Chinese affiliation with that name was unwelcome

The Karmapa Controversy: Divide and Conquer

More recent examples of the Tibetan administration’s meddling can be seen in the 1990s, involving the recognition of the 17th Karmapa. The Karmapa is the head of the Karma Kagyu School of Tibetan Buddhist and was one of the very first tulkus to establish a line of incarnations. The four great regents of the Karma Kagyu School are the Shamarpa, Tai Situpa, Jamgon Kongtrul and Gyaltsab Rinpoche, and all four were students of the 16th Karmapa Rangjung Rigpe Dorje.

The 16th Gyalwa Karmapa, Rangjung Rigpe Dorje

The Shamarpa is largely regarded as the second most important tulku in the Karma Kagyu tradition and is traditionally one of the main lamas to search for the Karmapa’s incarnation and enthrone him. However, after the parinirvana of the 16th Karmapa, Tai Situ Rinpoche overstepped his position and claimed to have discovered the 17th Karmapa in the form of Ogyen Trinley Dorje. Shamar Rinpoche was temporarily sidelined.

The 17th Karmapa Trinley Thaye Dorje recognized by the Shamarpa

Eventually, the Shamarpa conducted his own investigations and found Trinley Thaye Dorje, whom he enthroned as the 17th Karmapa in accordance with tradition. However, the politically astute Tai Situpa had garnered the support of the Dalai Lama for his recognition of Ogyen Trinley Dorje. The Dalai Lama was even said to have had a dream that confirmed the recognition of Ogyen Trinley Dorje.

Given that the Dalai Lama’s word is law, the Central Tibetan Administration (CTA) thereafter acknowledged only Ogyen Trinley Dorje as the 17th Karmapa, inviting him to official events and so forth while Trinley Thaye Dorje was sidelined and practically ignored. Henceforth, a rift appeared in the Karma Kagyu school and its lamas and followers were polarized between the two Karmapas, weakening the strength of the Karma Kagyu school at a time when they were not in favor with the Tibetan administration.

The 17th Karmapa Ogyen Trinley Dorje endorsed by the Dalai Lama

The Dalai Lama support and endorsement for one Karmapa candidate over another is unprecedented, against tradition, and drew heavy criticism from many Karma Kagyu followers, particularly from the Shamarpa who wrote an open letter to famous author and Dalai Lama supporter, Robert Thurman stating that:

No Shamarpa has had to ask for approval or provide proof to the Dalai Lamas or to the Tibetan government.

As a result, a feud broke out between the followers of the two regents, Shamarpa Rinpoche and Tai Situ Rinpoche, which has not yet been resolved to this day. Rumtek Monastery, the traditional seat of the Karmapas, became the center of the controversy, coming under siege by lay practitioners and even monks of both parties.

The feuding eventually culminated in the Indian authorities banning Tai Situpa in 1994 from entering India on counts of anti-India activities. It has been speculated that the Shamarpa was behind this, having close ties with the Indian police. Even when Tai Situ Rinpoche was allowed back into India a few years later, restrictions remained as to where he is allowed to travel within the country. Today, there continues to be two Karmapas, with two distinctly different groups of followers, and a hole torn in the heart of a weakened Karma Kagyu tradition.

Rumtek monastery is at the heart of the feud between the followers of the Sharmapa and Tai Situpa

The 3rd Domo Geshe Rinpoche: Reward for Obedience

The previous Domo Geshe Rinpoche Ngawang Gyalten Jigme Chökyi Wangchuk

Domo Geshe Rinpoche is a high lama of the Gelugpa school that propagated Dorje Shugden’s practice far and wide in his previous life. When the previous Domo Geshe Rinpoche passed away, his students had initially requested the Dalai Lama to compose a prayer for his swift return. However, the Dalai Lama refused on the grounds that he was still practicing Dorje Shugden when he entered clear light. Therefore, the students of this great lama turned to Kyabje Trijang Rinpoche and Kyabje Pabongka Rinpoche for their assistance.

Kyabje Trijang Rinpoche recounted that he had a dream on the day Domo Geshe Rinpoche passed away. Domo Geshe Rinpoche had appeared in his dreams and told him that their meeting in the future would depend on him. After Domo Geshe Rinpoche left, Trijang Rinpoche next dreamt of monks fighting and realized that he had to be the one to recognize the new incarnation of Domo Geshe Rinpoche. Trijang Rinpoche eventually found the unmistaken incarnation of Domo Geshe Rinpoche and the young tulku, Domo Chocktrul Rinpoche Losang Jigme Nyak-gi Wangchuk, was recognized and accepted by six out of the seven monasteries of the previous Domo Geshe Rinpoche.

The yangsi of Domo Geshe Rinpoche, who was recognized by Kyabje Trijang Rinpoche, Kyabje Pabongka Rinpoche and the Dorje Shugden oracle, was not accepted by one of Domo Geshe Rinpoche’s monasteries

The only monastery that would not recognize the young tulku was Tharpa Choling Monastery in Kalimpong, a monastery founded by the 1st Domo Geshe Rinpoche Ngawang Kalsang in 1912. Even though they had joined the other six monasteries in requesting for Trijang Rinpoche’s help, Tharpa Choling broke away, searched for their own candidate and brought him to the Dalai Lama to be recognized. To please the Dalai Lama, Tharpa Choling also swore to give up the practice of Dorje Shugden, one of the heart practices of the previous Domo Geshe Rinpoche.

The Dalai Lama accepted and recognized Tharpa Choling’s candidate, Tenzin Jigmey Lhundup, his involvement once again flying in the face of tradition as the search and recognition of tulkus is traditionally left to the lama’s ladrang. The Dalai Lama’s siding with Tharpa Choling has created yet another rift in Tibetan Buddhism, this time between the students of Domo Geshe Rinpoche in the Gelugpa school.

This Domo Rinpoche (left) was recognized by the Dalai Lama

The Dalai Lama’s support has also emboldened the renegade Tharpa Choling monks, as their recent forcible occupation of Gaden Choling Monastery shows. Till today, neither the Dalai Lama nor CTA have reprimanded the actions of Tharpa Choling thus indirectly condoning their violent actions.

The 13th Kundeling Rinpoche: Discrediting the Enemy

The line of Kundeling Rinpoches is traditionally one of the four regents of Tibet, chosen during the interim period when the Dalai Lama has passed into clear light or has not yet reached maturity. The 13th (current) incarnation of Kundeling Rinpoche is Lobsang Yeshi Jampal Gyatso, born in 1959 in Kolkata, India and unofficially recognized by Kyabje Ling Rinpoche, Kyabje Zong Rinpoche and the oracle of Dorje Shugden.

The 13th Kundeling Rinpoche

His recognition at that time did not prompt any opposition from the Dalai Lama or CTA. However, the 13th Kundeling Rinpoche later became a thorn in the side of the Dalai Lama and CTA after the implementation of the ban on Dorje Shugden’s practice, becoming an outspoken figure at the forefront of the opposition against the ban.

In 1995, approximately 30 objection-less years after the unofficial recognition of the 13th Kundeling Rinpoche Lobsang Yeshi Jampal Gyatso, a young boy Tenzin Chokyi Gyaltsen was officially recognized by the Dalai Lama as the 13th Kundeling Rinpoche. He is currently pursuing his monastic education at Drepung Gomang Monastery in Mundgod, India and occupies the traditional seat and holdings of the previous incarnation. Once again, the Dalai Lama’s and CTA’s meddling has resulted in the recognition of yet another an alternate tulku, Kundeling Rinpoche.

The other Kundeling Rinpoche, recognized by the Dalai Lama

A Ladrang’s Worst Nightmare?

Kyabje Zemey Rinpoche

Given the Dalai Lama’s inclination to meddle in affairs that do not concern him, and the historical precedence of multiple tulku recognitions and the strife that follows, many ladrangs and students searching for their Lama’s incarnations are often fearful of the Dalai Lama’s involvement. This is especially so if the high lama in question was an ardent practitioner of Dorje Shugden.

After the passing of Kyabje Zemey Rinpoche, Zemey Ladrang monks were fearful that the meddling of the Dalai Lama would result in two Zemey Rinpoches. Therefore, the main assistant of Zemey Rinpoche informed Geshe Thupten Jinpa, the personal translator of the Dalai Lama (and a member of Zemey Ladrang) not to get involved in the search for and recognition of Zemey Rinpoche’s incarnation, as the ladrang had already made prior arrangements to do so.

Thupten Jinpa, the personal translator of the Dalai Lama is also a student of Kyabje Zemey Rinpoche

The foresight of Zemey Rinpoche’s assistant could not have been more timely as shortly afterwards, the Dalai Lama indicated to Thupten Jinpa that he would like to assist in the recognition process but was told that the arrangements had already been made. Naturally, the monks of Zemey Ladrang kept all the auspicious and indicative signs confidential until the young tulku was found in China (Tibet) and enthroned there. In this way, Zemey Rinpoche’s students successfully avoided the problem of having two Zemey Rinpoches and any potential conflict that would have otherwise arisen.

The current incarnation of Zemey Rinpoche (left) with H.E. Yongyal Rinpoche

Following the example of Zemey Ladrang, the students of Denma Gongsa Rinpoche and Dagom Rinpoche also made special effort to avoid the Dalai Lama’s involvement in the search for the incarnation of their teacher. Denma Gongsa Rinpoche has since been enthroned and till this day, the location of Dagom Rinpoche’s incarnation is still kept under wraps. Sadly, it is none other than the Dalai Lama himself that the ladrangs feel they need protection from, and this sorry state will surely lead to the further decline of Tibetan Buddhism unless the Dalai Lama stops sowing the seeds of confusion and all political machinations, including the ban on Dorje Shugden, all of which breed discord instead of unity.

The current incarnation of H.E. Domo Geshe Rinpoche

Today marked the 49th day of the passing of Kusho Pasang-la, the caretaker of Gaden Choling Monastery in Phedong. It is common knowledge to any Tibetan that the 49th day is the last day of bardo, which is the intermediate state between death and rebirth. The monks of Gaden Choling were performing important pujas for Kusho Pasang-la, and one can imagine it to be a solemn and sacred ceremony.

Would anyone with even the smallest ounce of compassion and conscience dare disturb the performance of these crucial rites? Clearly, some would.

A large group of monks and lay people from nearby Tharpa Choling Monastery in Kalimpong have once again invaded Gaden Choling Monastery and attempted to seize it by force, showing utter disrespect and aggression towards the small community of Dorje Shugden lamas of Gaden Choling at a time when they have just lost a leader and someone very dear.

The anti-Shugden intruders, who are followers of the Dalai Lama, included both monks and laity who definitely understood the gravity of the 49th day prayers. However, blinded by their hatred of Dorje Shugden practitioners which was incited and encouraged by the Central Tibetan Administration through publications such as this hitlist, Tharpa Choling monks decided to invade and loot Gaden Choling, on the basis that it belonged to Domo Geshe Rinpoche, a prominent Dorje Shugden lama.

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A picture paints a thousand words but this video shows the painful truth of the deep division in Tibetan society, created at the hands of none other than the Dalai Lama. As mentioned by the narrator in the video:

…look at all these anti Dorje Shugden people. We have many Dorje Shugden statue and thangkas inside our monastery. But today, during the 49th day of puja for Kusho Pasang la who passed away 49 days ago, pro Dalai Lama people came to attack and cause problems for the second time… they are saying they will completely wipe all of us Shugden followers from here…

From the statements of the pro-Dalai Lama intruders, one can clearly conclude that not only is this attack pre-meditated, but also harbors ill intent and sentiments of violence. Such behaviour is nothing short of the manifestation of hooliganism on a significantly sad day and is not acceptable by any standard. It does not take a genius to guess who is in the wrong – the invading monks of Tharpa Choling or the mourning monks of Gaden Choling?

In fact, this is not the first time that the monks of Tharpa Choling have displayed such violent behaviour. One week after the passing of Kusho Pasang-la on May 18th, 2014, approximately 40 people both lay and ordained had already attempted to seize Gaden Choling by force. The full account of the first attack is reported here: http://www.dorjeshugden.com/all-articles/features/breaking-news-domo-geshe-rinpoches-monastery-in-phedong-attacked/

It is baffling that the Tharpa Choling monks have the audacity to invade their neighbouring monastery not once, but TWICE. However, one can hazard as guess as to why: Six weeks have passed since their first attack on Gaden Choling but there has been no response from the Dalai Lama nor the CTA to reprimand their actions.

If the Dalai Lama can speak so passionately against Dorje Shugden followers and encourage all Tibetans to conform to the ban on Shugden’s practice (supposedly to protect the Tibetan Buddhist faith), why doesn’t he condemn the behaviour of the Tharpa Choling monks, whose actions are light years away from the Buddhist principles of love, kindness and compassion, and even more detrimental to the reputation of Tibetan Buddhism in the eyes of the world? One can only conclude that such violent behaviour is not only condoned but encouraged by the Dalai Lama and his administration.

May 18, 2014: Monks from Tharpa Choling Monastery (on the jeep) forcefully entered Gaden Choling Monastery for the first time. When this photo was first published, the monks refused to leave Gaden Choling

Ironically, the monks of Tharpa Choling were themselves once devout practitioners of the protector Dorje Shugden while their teacher, the previous incarnation of Domo Geshe Rinpoche, was still alive. However, when the 2nd Domo Geshe Rinpoche entered clear light, the monks of Tharpa Choling decided to abandon the teachings of their guru, and instead joined the Dalai Lama in vilifying the Dharma Protector that once insulated their spiritual path, thus breaking their samaya in the process. Worse, they have now taken their rebellion one step further in attacking their root teacher’s monastery, property and their fellow students.

When the leaders of a country implement a policy that encourages violence from a section of the community towards another, and do nothing even in the face of mounting evidence of brutality against the marginalized community, it is the leaders themselves who are ultimately responsible for any injuries or deaths that result from such brutality. Therefore, as the ruling body of the Tibetans-in-exile, if the Dalai Lama and the CTA continue to remain silent on this matter, then the blame for any ensuing harm or violence towards the Gaden Choling monks specifically or Dorje Shugden practitioners in general lies squarely at their feet. This is especially the case in view of the recent hate-publications against Dorje Shugden practitioners including:

• A hit list of 20 Dorje Shugden practitioners, published by the CTA
• An update to the hit list to include an additional 14 Dorje Shugden practitioners, also published by the CTA
• An incendiary letter encouraging violence against Dorje Shugden practitioners, supposedly published by the United Front of the Tibetan People
• An inflammatory speech by the Tibetan Speaker of Parliament

Funnily, the Dalai Lama has accused Dorje Shugden practitioners of worshiping a spirit or a demon. However, by just looking at what happened in Gaden Choling, one can’t help but wonder who is the real devil in disguise. For those who believe in the Dalai Lama, we ask you to reconsider your stand because we now have ample evidence of the lies and violence that are perpetuated by the Dalai Lama and his cronies. Looking at the trend of the CTA and the followers of the Dalai Lama, the ban must be lifted to prevent an outburst of casualties carried out by those who are bewitched by the falsities and greed of a politically-motivated “spiritual” leader.

Very urgent videos to watch!

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Photo from http://daylife.com

How a leading Dalai Lama supporter and Buddhist scholar begged for Dorje Shugden’s initiation.

Anyone interested in the subjects of Tibetan Buddhism and the Dalai Lama will know of Robert Thurman, a self-professed “personal friend” of the Dalai Lama and prolific writer about the Dalai Lama and his teachings.

In light of the Dorje Shugden issue over the last decade or so, Robert Thurman has remained significantly quiet on the subject, refusing to answer any open letters to him nor engage in debate. He is even known to have launched accusations against Dorje Shugden practitioners, calling them Chinese spies. He seems to be very stoically on the side of the Dalai Lama, and not at all empathetic to the plight of Shugden practitioners suffering under the ban.

Now, we learn that in fact, Thurman was known to have “begged” very prominent high Lamas for Dorje Shugden initiation.

In his paper, “Dalai Lama Dorje Shugden”*, respected translator Helmut Gassner – who worked very closely with the Dalai Lama as his translator for many years – recalls,

For his part, Robert Thurman thought it appropriate to portray for Newsweek magazine a murderous Dorje Shugden cult describing it as “the Taliban of Buddhism.” Yet Robert Thurman, presumably before he begot Uma, had been one of the first Western monks with Buddhist vows and had tried twice to obtain Dorje Shugden initiation from revered masters well before the controversy began. Both masters, however, had refused on grounds of his fickle character. Thurman should know quite well what Dorje Shugden actually is about.

(It is interesting to note also that Robert Thurman was one of the first Westerners to have been ordained as a monk in the Tibetan tradition. However, he was also among the first to disrobe, returning his vows only 2 years after taking them. Fickle? It certainly seems so.)

An online commentator and former supporter of the Dalai Lama who goes by the moniker “Thomas Canada” further confirms that these Lamas who denied Thurman the initiation were the renowned Dromo Geshe Rinpoche and Gelek Rinpoche. He writes,

Gelek told me [...] that Thurman even begged him, and it was no. For however that is decided. [Dr. Ursula Bernis] (personal attendant to Dromo Geshe Rinpoche) told me Dromo Geshe Rinpoche denied Bob several times. [She told me] that Bob used to push and connive for the Empowerment and he was always denied. Dromo Geshe said, Bob crawled across his floor begging and crying for it and he told him no way.

Interestingly, it wasn’t that these lamas had denied everyone the initiation. Thomas Canada himself reveals that he had received the initiation, along with other prominent personalities at the time, such as poet Alan Ginsberg. Also, these lamas did have close connections with Thurman; they were not just lamas that he met in passing.

For example. Dromo Geshe Rinpoche founded the New York and New Delhi Tibet House and Thurman is very much involved in running the New York branch. So their decision not to have given him the initiation cannot have been an arbitrary one, but one they made in full knowledge of how Thurman is or how he would maintain the practice.

Observing the way he now behaves towards Dorje Shugden practitioners, it is clear why the lamas had refused him the initiation “on grounds of his fickle character”. Would he have done even more harm if he had been given the initiation? Perhaps. And if he did, he would have damaged both his own spiritual path and the faith of the many thousands who read his books and follow his writings.

* Download the full paper by Helmut Gassner here

The information in this article was extracted from the blog http://robertthurman.wordpress.com For more interesting reads on the subject, please visit the blog directly.

It was predicted by the Buddha that Buddhism will be destroyed not by external forces but from within, by Buddhists themselves. Since the Dalai Lama announced the ban of the Dharma Protector Dorje Shugden, Buddhists the world over have found themselves facing an unusual dilemma – to continue a practice given to them by their teachers, which they have followed their whole lives or to give it up, just to please the Dalai Lama?

The greatest irony is that until this controversy arose, many of the most highly recognised masters in the Tibetan Buddhist world engaged in this Dharma Protector practice for most of their lives. Imagine a lifetime of devotion to your spiritual practice, only to be faced with a question you never thought you would have to consider – whether to continue propitiating Dorje Shugden… or not. For those who no longer do the practice, the question still hangs over their head, forever reminding them of the choice they made; for those who choose to continue, they are persecuted, ostracized and face physical threats to their lives.

The article attached shares valuable insights into this current dilemma faced in the Tibetan Buddhist world and what it really means to have religious freedom. In particular, it reveals the actions of one of the world’s most famous Buddhist masters – Lama Zopa – and the special relationship he maintains with one of the world’s most famous Dorje Shugden practitioners, Trijang Rinpoche.

We hope that by sharing this information, we can bring greater awareness of the issue to the world, help people understand the situation and thereby create more religious freedom, harmony and peace between all Buddhists.

Our best wishes,
[YOUR NAME]

FIRST, PLEASE SEE THIS VERY IMPORTANT VIDEO:

Lama Zopa worships at Trijang Rinpoche’s stupa dorjeshugden.com/?p=11310

His Holiness Kyabje Trijang Rinpoche is the irrefutable guru of the majority of great Gelug Contemporary masters. Many of the teachings His Holiness the Dalai Lama passes on now is from Kyabje Trijang Rinpoche. The Dalai Lama studied under Trijang Rinpoche for 30 years. Trijang gave teachings in Gaden, Sera and Drepung. All the attained and great masters around the world are his students.

In Vajrayana Buddhism we are taught to visualize our teachers as one with our meditational deity (yidam) or simply as a living Buddha. This way the blessings are greater when we do our practice. Whatever the teacher gives us we should follow diligently and never disparage the teachings and teacher, to do so would break all of our words and commitments related to tantra and attainments. We would never gain realizations or attainments if we dare disparage our tantric guru. Vajradhara, Guru Rinpoche, Tsongkapa, Panchen Sonam Drakpa, Tilopa, Shantideva, Naropa, Milarepa, Atisha, Kyabje Pabongka, Dilgo Kyentse Rinpoche, Sakya Kunga Nyingpo, Drigung Gyabgon Rinpoche, Gaden Tripa, Jamyang Konchok Shepa, Trichen Ngawang Chokden, Panchen Lama have all stated this clearly.

Such erudite masters and scholars such as Kyabje Trijang Rinpoche spent his whole life until 81 disseminating the Buddha Dharma tirelessly holding the pure morality of a monk. All the teachings Trijang Rinpoche has generously given have lineage, source and athenticity without a doubt. Besides being highly attained, Kyabje Trijang Rinpoche was a scholar of the highest caliber therefore chosen to be the Junior Tutor (Yongzin) to His Holiness the 14th Dalai Lama. Why choose a Dorje Shugden practitioner to be the tutor of the 14th Dalai Lama and then disparage him for it? Trijang Rinpoche did not ask for the position. With so many masters and scholars, Kyabje Trijang Rinpoche was chosen from among thousands during that time. This is clear what it says about his qualities. Kyabje Trijang Rinpoche for many incarnations has practiced the Heruka, Vajra Yogini and Dorje Shugden diligently as his heart practice. Incarnation after incarnation he would engage in the same practices never taking a rebirth without control. If his practice of Shugden was wrong, then he would not be able to take rebirth life after life benefitting others.

After the death of His Holiness Kyabje Trijang Dorje Chang, His Holiness the 14th Dalai Lama started to ban and criticize Dorje Shugden the root protector of his root teacher. How can such a great master be blind to not knowing if Dorje Shugden was something not positive. How can only the Dalai Lama see what is right or wrong and not his teacher. If the Dalai Lama can criticize his teacher and say Trijang Rinpoche is wrong, then students of the Dalai Lama can say Dalai Lama is wrong. Once the doors open, it opens both ways and for everyone. If the Dalai Lama starts the unheard tradition that his teachers can be wrong, then Dalai Lama can be wrong also. The very foundation of Vajrayana Buddhism is destabilized if we go that route. Everything becomes uncertain. In fact His Holiness the Dalai Lama says those who practice Dorje Shugden we should not associate with them on both a secular level or a spiritual level. If that is the case, then we cannot associate with our teachers such as Kyabje Trijang Rinpoche as his practice was ‘wrong’. We must never practice anything Trijang Rinpoche taught us and abandon him as our teacher. We must abandon any of our teachers that practice Dorje Shugden? Doesn’t make sense. So all the practices, yidams, commentaries we received from our teacher should be abandoned and immediately stopped?

Dalai Lama says we have the freedom to practice or not practice Dorje Shugden. But if you do practice Dorje Shugden you will be banned from his teachings, ex-communicated from the Monasteries, you cannot enter into any Tibetan institutions, hospitals, markets or meetings. Tibetans that do not practice Dorje Shugden may not associate with those who do even if you are family. As strange as it sounds, that is what the Dalai Lama has said clearly and openly within the Tibetan communities repeatedly.

His speech outside of India in Europe and America are much more toned down of course. You can find his speeches for Tibetans all over Youtube. Every other citizen of this planet no matter their religious orientation may associate with the Dalai Lama except Dorje Shugden practitioners. It’s not Dorje Shugden practitioners need to associate with Dalai Lama, but why is the such segregation from a spiritual leader? That does not sound like the words that should come from the mouth of a Nobel Laureate of Peace. You are effectively not part of Tibetan society anymore if you practice Dorje Shugden.

That is not freedom of religion but blackmail of sorts. This is what His Holiness that Dalai Lama says now. If that is the case all teachings, sadhanas, practices and lineages by Trijang Rinpoche and Dorje Shugden master practitioners for the last 350 years are wrong? That does not make sense. Trijang Rinpoche was a lineage holder within the Gelug School and many important lineages come through him. If we were to have negative view or abandon Kyabje Trijang Rinpoche we cannot gain any tantric attainments from our practice.

The Gelug school as we know it becomes nullified of blessings and authenticity. Impossible. How can we meditate our Guru who is one with our Yidam to be wrong? Dorje Shugden practitioners should not be prejudiced against in anyway. They should be able to enjoy the rights, dignity and privileges like every other Tibetan. The Dalai Lama should accept, love and be close to all Tibetans regardless of their personal religious beliefs. This is religious freedom. Religion should never be factor for effective governments and leaders in today’s day and age. Can the president of any country ostracize citizens in their own country or disallow their equal rights based on religious beliefs? Of course not. But this is happening now within the Tibetan communities of India and Nepal. Do your research please.

These days professing you have faith in Kyabje Trijang Rinpoche or associating with his young incarnation in the USA is tantamount to saying you believe in Dorje Shugden or you are against Dalai Lama. What I find interesting if this is the case, in this recent video, Lama Zopa Rinpoche is doing puja, prayers and worship in front of the most famous Dorje Shugden practitioner, His Holiness Kyabje Trijang Rinpoche’s stupa. This stupa contains the remains and relics of the late great Tutor of His Holiness the Dalai Lama or Yongzin Kyabje Trijang Dorje Chang. So since Lama Zopa is worshipping in front of the stupa, is it right to assume that he finds Trijang Rinpoche faultless and his practice of Dorje Shugden correct after all? Or Trijang Rinpoche is faultless except for Dorje Shugden? So Trijang Rinpoche is with fault. It becomes confusing.

Remember Lama Yeshe and Lama Zopa both received the Dorje Shugden life entrustment empowerment (sogtae) from Kyabje Trijang Rinpoche. This is a promise to practice Dorje Shugden for all of this life until you achieve Bodhicitta. In Tibet at Domo Geshe Rinpoche’s personal Dungkar Monastary, Dorje Shugden took trance of the then oracle and pronounced Lama Zopa to be a genuine Tulku and he should be taken care of. Lama Zopa’s Tulku or reincarnation status was accepted by the sangha because Dorje Shugden had recognized him officially back in the 1950′s. This one is written clearly in Lama Zopa’s biography “The Lawudo Lama” by Jamyang Wangmo published by Wisdom Publications, page 172-173. (see full story here “Who Made Lama Zopa a Rinpoche?”: /?p=20 )

Now we see Lama Zopa worshipping in front of Trijang Rinpoche’s stupa. Depending on what side of the fence you are forced to choose, it can be good or bad. This is not to attack the Dalai Lama or Lama Zopa. But this is to express the difficult situation that occurs when religious freedom is curtailed. Whatever you do is observed and subject to criticism. Worshipping at the stupa of your guru is considered a negative action now if your holy master was a Dorje Shugden practitioner. This does not make sense to anyone who understands the Dharma, especially tantra.

Beyond the 32 deities are the two great ministers of Dorje Shugden, Kache Marpo and Namka Bardzin. These are two oath-bound Protectors who have entrusted their very life essence to the King Protector and perform duties similar to that of a minister assisting their monarch in governing his kingdom. They are not emanations of Dorje Shugden but are Dharma Protectors in their own right.

Kache Marpo

Kache Marpo is believed to be an emanation of Hayagriva in the form of a tsen spirit. Assuming a worldly form, this enlightened Being bound himself willingly to the will of Dorje Shugden and became his main minister. Kache Marpo is described by the Fifth Dalai Lama as the doctrine’s watchman.

He rides a saddled horse with the force of the wind and the speed of traversing the universe in a single instant. As a tsen spirit similar to Setrab, he gnaws upon his lower lip in perpetual fury and haste, like an expression of his impatience to help destroy the obstacles and causes to our suffering.

Also like Setrab, he possesses three eyes that perceive the past, present and future simultaneously. He wears leather armor, with five banners fluttering above his leather helmet. He holds a noose that is tied to the ‘enemy’ – symbolic of ignorance – while simultaneously piercing the ‘enemy’ with a big powerful lance.

Very little is known of Kache Marpo except the fact that he is closely related to Tsiu Marpo, another worldly Protector who is the head of the Seven Blazing Brothers. Kache Marpo could perhaps have once been a part of the seven brothers.

In the story which tells the origin of The Seven Blazing Brothers, Tsui Marpo is said to have first manifested as Lise Chorpa from the land of Li. He was a virtuous man who lived in the forest but was mistakenly believed to be a dangerous man.

Blinded by fear, people hunted him down and the king, in a fit of fear, decapitated him with his royal sword. However, due to the power of his attainments, the various parts of his body – flesh, bones, heart, fluids and so forth – arose as the Seven Blazing Brothers, of which Tsui Marpo is the chief.

Namka Bardzin

This Protector is of fairly recent origin and is an unenlightened, oath-bound minister of Dorje Shugden. Namka Bardzin is a tsen spirit with three eyes. He is shown with his teeth gnawing his lower lip, brandishing a sword in his right hand and holding a skull cup filled with the enemies’ blood in his left. He wears the robes of an ordained monk and rides a mythical unicorn-like creature called a gyaling.

He came into being during the 1920′s when he was still alive as a Mongolian Geshe. This Geshe had just returned from a pilgrimage through India and stopped by Dungkar Monastery on his way back. During his stay, he developed a high fever but insisted on leaving because he wanted to return to Lhasa for the Monlam festivities.

At that time, the legendary Domo Geshe Rinpoche was away from the monastery. In his place, the lead chanter, Umze Sherab, requested the Geshe to stay so he could recover from his illness first. However, he politely refused and left the monastery in haste. During the arduous journey, his health degenerated further and his life finally came to an end along a steep road to Phari. While he lay down dying, he engaged in meditative death practices.

Several Bönpos (practitioners of the indigenous Tibetan faith) came across his body and found that he had passed away. With good intention, they performed funerary rites that were similar to the Buddhist transference of consciousness. However, their ritual and handling of his remains had an adverse effect on the dying Geshe’s subtle meditations. As a result, he became a fearsome, raging spirit and when his dead corpse was made fun of by the local herders, strange things began to happen to them.

The herders and livestock slowly died, one by one, of a terrible disease. Their expressions at death looked like they had been disturbed by the unseen. The Bönpos too succumbed and died under similar circumstances. One of them even fell into a trance and uttered strange noises while holding out his hand with four outstretched fingers. It seemed the unseen had revealed the number of victims he wished to attack.

Many tried various means to appease this ferocious spirit but to no avail. Finally, these tragedies came to the attention of Domo Geshe Rinpoche as many people were very afraid of who would be attacked next by this spirit. Domo Geshe Rinpoche was told of the deaths so he quickly quelled the spirit in a powerful ritual and placed him under the care of Dorje Shugden. Then, he installed him also as the Protector of Tromo Monastery and Dungkar Monastery. A shrine to this Protector was built and soon, the monastery oracle could take trance of him and offer advice concerning the monastery. He is thus also a Dharma Protector in his own right.

Gaden Tharpa Choling Monastery is a Gelugpa monastery situated at the hilltop in Kalimpong, West Bengal, India. The monastery was founded by Domo Geshe Rinpoche Ngawang Kalsang in 1912.

History says that Domo Geshe Rinpoche lived in Kalimpong in 1906 when he came to India for pilgrimage and to collect medicinal plants from India, Nepal and Bhutan. At the request of the Tibetan merchants and some Bhutanese leaders living in Kalimpong to establish a monastery there, Rinpoche instituted this monastery.

Gaden Tharpa Choling Monastery in West Bengal has a Dorje Shugden statue kept in a locked room, said here by Lonely Planet!

His Eminence Geshe Thupten Thinley confers the commentary of the Essence of Eloquence on the Interpretive and Definitive Meanings composed by the incomparable Je Tsongkhapa Chenpo, to the devoted monks and lay people community of Shar Gaden.

Geshe Thupten Thinley Rinpoche is being invited to the teaching courtyard. Domo Geshe Rinpoche also attended this teaching. There were many other monks and tulkus present.

The Long Life Offering to His Eminence Geshe Thupten Thinley by the devoted sponsors and the Sangha community.

This is a very beautiful video that highlights on Shar Gaden Monks.