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.

(Part 2 of 11) Debate session between monks of Serpom Monastery and Shar Gaden Monastery

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

Or watch on server | download video (right click & save file)

(Part 3 of 11) Inauguration and Consecration of the Assemply Hall of Serpom Monastery by Kyabje Yongyal Rinpoche, followed by Mangja Puja

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

Or watch on server | download video (right click & save file)

(Part 4 of 11) The Invocations of Dharmapalas Dorje Shugden, Jowo Chingarwa, Setrap and Kache Marpo in the Assembly Hall of Serpom Monastery

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

Or watch on server | download video (right click & save file)

(Part 5 of 11) The Opening Ceremony of Serpom Monastery

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

Or watch on server | download video (right click & save file)

It was presided by the chief guests:

His Eminence Kyabje Yongyal Rinpoche

His Excellency Shri S.A. Ramdas (Honorable Minister for Medical Education from Health & Family Welfare Department and Mysore Distric Minister)

Shri Venkatesh (Member of Legislature Assembly) with participation by local authorities, chairmen of Indian organizations, venerable monks, and delegates and guests from 18 different countries

(Part 6 of 11) The Opening Ceremony of Serpom Monastery

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

Or watch on server | download video (right click & save file)

The ceremony was presided by the chief guests:
His Eminence Kyabje Yongyal Rinpoche
His Excellency Shri S.A. Ramdas (Honorable Minister for Medical Education from Health & Family Welfare Department and Mysore Distric Minister)
Shri Venkatesh (Member of Legislature Assembly) with participation by local authorities, chairmen of Indian organizations, venerable monks, and delegates and guests from 18 different countries

(Part 7 of 11) Serpom monks engage in Buddhist studies in a systematic way, and therefore Buddhist education is making rapid progress.

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

Or watch on server | download video (right click & save file)

It goes without saying that it is a good example for Buddhism in general

(Part 8 of 11) On the occasion, Dungkar Samten Choeling Monastery from Darjeeling presented Buddhist traditional Cham dance.

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

Or watch on server | download video (right click & save file)

The Cultural Dance Department of Shar Gaden Monastery performed Tashi Shopa and Snow Lion dance

(Part 9 of 11) Kyabje Yongyal Rinpoche has kindly given oral transmissions, commentaries and empowerments to thousands of devotees at Serpom Monastery

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

Or watch on server | download video (right click & save file)

(Part 10 of 11) Serpom Monastery and devotees offered Long Life Puja to Kyabje Yongyal Rinpoche

(Part 11 of 11) Kyabje Yongyal Rinpoche paid visit to debate session and various departments of Serpom Monastery

[There is a video that cannot be displayed in this feed. Visit the blog entry to see the video.]

Or watch on server | download video (right click & save file)

Namkar Barzin is the second minister to Dorje Shugden after Kache Marpo. He is one of the newest members of Dorje Shugden’s entourage, whose history goes back to around 60-75 years ago. He is not an enlightened being but an oath-bound Dharma Protector, after being subdued as a raging spirit by Domo Geshe Rinpoche and placed under the command of Dorje Shugden.

Origins

Namkar Barzin was a Mongolian man who traveled from Mongolia to Dungkar Monastery with only one wish, to be ordained as a monk. He was old and poor but still made the effort to travel a far distance to seek solace.

Unfortunately, when he arrived at the Monastery, Namkar Barzin was ill treated by the resident monks because he was merely a penniless old beggar. The monk in-charge rejected Namkar Barzin’s request to be ordained and chased him out. This sincere beggar who thirsted for the Dharma so much and whom had nothing else but the Dharma to depend on again requested help from the four monks whom he met outside of the Monastery. However, to his dismay, he was insulted and beaten up by them.

At that point, Namkar Barzin became enraged and cursed the monks who ill-treated him that they will all die within a year.

Much later, this poor Mongolian man was found dead near a place known as Pema Choling. The nomads who live in that area saw his body and threw it into a river where it got caught in between some rocks for days. The herders nearby who saw Namkar Barzin’s body amused themselves by throwing stones at him and making fun of him.

Although already dead, fiery anger arose in Namkar Barzin which turned him into a fearsome raging spirit. This was where the nightmare for that area began…

A weird disease erupted and spread, which caused many of the herders and their yaks to fall ill and die, including one of the monks who mistreated Namkar Barzin. The monk eventually died from the terrible disease, and his death was followed by many more deaths. Once, Namkar Barzin even possessed a victim and clearly showed how many more people he was going to kill.

A blessing came when Domo Geshe Rinpoche, who was then the abbot of Dungkar Monastery, heard of this bad news and came to subdue this angry spirit. After successfully subduing Namkar Barzin, Domo Geshe Rinpoche made him take an oath to protect Dharma teachings and the area where Dungkar Monastery was situated. His Oracle was established in Dungkar Monastery.

Domo Geshe Rinpoche thus put Namkar Barzin under the command of Dorje Shugden as the second minister of Dorje Shugden’s entourage, where he will be able to collect vast merits and benefit countless sentient beings for infinite lifetimes.

Functions

This deity is well known for having the power to protect buildings, institutions, monasteries, etc. He is especially powerful in protecting Dharma related institutions, not just from material loss due to theft, fires or natural disasters but also loss arising from schisms between members. He does this by promoting harmony between members of such institutions and ensuring everyone has good relationships with one another.

Namkar Barzin has one face, two hands, and three bulging eyes. He is red in color and bears a ferocious and proud expression. He wears the robes of an ordained monk and rides on a mythical animal, Gyaling which represents his Tantric attainments. His right hand brandishes a sword which cuts through our problems and obstacles while his left hand holds a skullcup representing his mastery of Tantra. In some thangkas, he also wears a Mongolian turban that is made of red silk.

Nero Stallion

Bibliography
1. Wojkowitz, Rene De Nebesky. Oracles and Demons of Tibet. 1993.
2. Wangmo, Jamyang. The Lawudo Lama. 2005

Lama Osel – recognised by the Dalai Lama

Extracted from the DorjeShugden.com forum

In regards to Kesang’s post regarding Lama Osel: He has shown the aspect of being disrobed. FPMT organization built him an elaborate residence in Sera Jey.

He had a traditional recognition ceremony in Sera. Also, besides having tutors of the Tibetan tradition for philosophy, etc, tutors were flown in from all over FPMT to Sera to teach him a balanced Western Education. On their website and Mandala Magazine, you would get news of his progress. Now we hear he has disrobed, moved away from Sera. Lama Osel is living somewhere in Europe, not pursuing traditional Geshe Studies anymore!!

As a Being who was such a great practitioner in his previous life and who sowed the seeds of dharma to so many, how can this be so?? Lama Yeshe did so much to benefit in his previous life – how can this be so??

I would conclude that it is the result of broken samaya. FPMT and Kopan, before the Dorje Shugden suppression by the Tibetan Government, practiced Dorje Shugden very strongly. Lama Yeshe was the root guru of Zopa Rinpoche. Zopa Rinpoche benefiting so many now is due mainly to the kindness of Lama Yeshe in so many ways.

Older students of FPMT have mentioned the following ‘off the record’ many times as they have been brow-beaten into silence for political reasons.

Lama Osel – then and now

Lama Osel – then and now

1. Lama Yeshe fervently practiced Dorje Shugden. He depended on Dorje Shugden singularly and said so openly many times. He encouraged his students to do the practice. He himself practiced all the way to his death.Under Lama Yeshe’s instructions, Kopan practiced and did the kangsol puja every month until the 1990’s.
2. Why is it that it was practiced for so many years, and then suddenly it is no longer holy. How can holy become unholy?
3. Within Lama Zopa’s meditation and guru devotional practices, Lama Yeshe and Dalai Lama should be equal. In real life, their statuses are not, but in his meditations it should be. Otherwise, that would mean that whether our teacher is a Buddha or not, how we view him in our meditations would be determined by his hierarchical status in life. That would contradict Guru Devotional practices.
   Therefore, when Lama Yeshe was alive, Zopa Rinpoche was a great practitioner of Dorje Shugden. Then, when Lama Yeshe passed away, Lama Zopa doesn’t ‘respect’ Lama Yeshe’s practices anymore and switches to the Dalai Lama’s stance. Can a great being like Lama Zopa be so wishy-washy?? In Lama Zopa’s meditations, does Dalai Lama override Lama Yeshe?? In our meditations, does the Dalai Lama, who is higher by hierarchy, override ones’ own guru who may not be of the same level? Then that would throw off the whole guru devotion practice in a new light.
4. When Lama Zopa does that, what is the message he sends to his students? That it is okay to switch from your lama’s point of view to another more famous lama’s point of view? I still don’t wish to believe that of Lama Zopa but he is taking that appearance.
5. Lama Zopa himself was discovered, recognized and enthroned, a tulku or Rinpoche reincarnation by Dorje Shugden’s oracle in Dromo Geshe Rinpoche’s Dungkar Monastery. (‘The Lawudo Lama’ by Jamyang Wangmo. Vajra Publications. Pages 172,173, 176, 177. See on Pg 374, footnotes 249, 250, 256).
   This book also has a foreword by the Dalai Lama, incredible as it may seem. This book clearly states that the monks caring for Lama Zopa consulted Gyalchen (Dorje Shugden) and that Gyalchen recognized Lama Zopa as a true incarnate lama and advised that special care should be taken of him. If Gyalchen was an evil spirit, why would he discover and allow the enthronement of Lama Zopa who benefits so many today?
   FPMT has a global drive to look good, get into the Dalai Lama’s good books and be politically aligned with the Dalai Lama in order to boost the prestige of their own centres in a drive for membership, sponsors, students, resources and growth. All that is fine, but NOT AT THE EXPENSE OF PUTTING OTHER DORJE SHUGDEN PRACTITONERS DOWN. AFTER ALL, LAMA YESHE, THEIR FOUNDER PRACTICED DORJE SHUGDEN. If they criticize Dorje Shugden practitioners, then they do not respect their root guru’s guru. In some cases, they would be disrespecting their direct guru. How can you respect the Dalai Lama but not Lama Yeshe? What difference is there in the meditations?
   Perhaps Lama Osel is not able to manifest his tulku activities because FPMT has an active drive, defamation and schismatic talk towards other centres/lamas that practice Dorje Shugden. The karma of that is very heavy. It would fall back onto their own lamas not being able to manifest their works. It is very dangerous and should be immediately amended. Yes, FPMT may be very well known now, but at what heavy price? When Lama Zopa passes away, can Lama Osel handle the organization, inspire the organization, run the organization or have the spiritual education to do so? If not, whose fault is it? The Lama’s or the students?
   
6. FPMT and Kopan Monastery have a huge negative stance against Dorje Shugden in order to get into the Dalai Lama’s good books and succor the Tibetan Government’s support. With that support, they press down, deface and have a spoken campaign against Dorje Shugden and his practitioners. That is incredible considering that Lama Yeshe was a great practitioner who held Dorje Shugden as his principle protector until his death. Lama Zopa was recognized and enthroned by Dorje Shugden himself. Does FPMT sound ungrateful now to look politically good? And if they look politically good, it is at WHAT EXPENSE??
7. FPMT mother branch and Kopan Monastery should send a worldwide message out to all their great dharma centres around the world to never criticize Dorje Shugden, his practices and his followers. FPMT may, of course, follow H.H. the 14th Dalai Lama but not in a political fashion; and they should not use the Dalai Lama’s fame to boost their own standing by defaming Dorje Shugden.
   Even some of you who have not received teachings within FPMT but have received teachings from Lama Yeshe, remember that he is your lineage lama. In your daily sadhanas, you have to invoke upon him for blessings for your own attainments. If you think he is dirty, wrong or unattained due to his practice of Dorje Shugden (and therefore, destroyed his refuge), then that would be the same for Lama Zopa. This is because he passed down whatever he had to Lama Zopa. Therefore, whatever was passed down, would also have been stained or foul assuming that practicing Dorje Shugden destroys your basis and refuge commitments. If what Lama Zopa has is stained, then all that he is disseminating is stained also.
8. FPMT as a whole should follow His Holiness the Dalai Lama, but with the correct religious perspective. They should not put down any centres, institutions, lamas or students who wish to be spiritually loyal to Dorje Shugden because their own lamas, and lineage lamas relied on Dorje Shugden. Also, Dorje Shugden was VERY KIND AND HAD GREAT FORESIGHT TO DISCOVER AND INSTALL LAMA ZOPA AS A TULKU.

The Enthronement Ceremony of His Eminence the Domo Geshe Rinpoche Lobsang Jigmey Ngak-gi Wangchuck

by Piyaporn Erbprasartsook

Startled alert from my reverie by the sonorous rumble of the huge 12 foot radongs, the Tibetan long horn, a sound so deep that it has been described as issuing from the depths of the earth, I craned my neck eagerly, eyes alert for the arrival of His Eminence, camera at the ready.

The distinctive smell of butter lamps and incense pervaded the main shrine room. The assembly of devotees waited in patient reverence. Two rows of lama musicians splendidly dressed in full regalia complete with rich brocade vests and yellow curved hats preceded the entrance of His Eminence the Domo Geshe Rinpoche Lobsang Jigmey Ngak-gi Wangchuck.

His Eminence was respectfully carried into the prayer hall in the arms of a young lama. Ancient music from cymbals, base drums, oboes heralded the arrival. Outside, the deep sounds of the radongs rumbled on. The welcoming ceremony for the 4 year old Tulku took about two hours.

We were all agog at the fluid display of age-old rituals performed by the young abbot of Sera Monastery, an affiliate monastery in south India. It was 28 March 2008. His Eminence, dressed in the robes of a high monk and yellow curved hat, sat solemnly on the raised throne at the center of the hall facing the entrance.

Facing him sat the row of senior lamas with ritual implements which include vajras (ritual sceptres), bells and damarus (small hourglass-shaped drums that is held in one hand) on chogtses which are maroon-coloured intricately carved low tables. To His right two umdzes (chant masters) and a chorus of monks faced the opposite row comprising of distinguished guests and high lamas, together thus forming a square. The master-of-ceremonies, an energetic elderly monk helped guide the ceremony from within the square.

A serenely majestic Buddha Sakyamuni of over three meters in height, with many other statuettes, as well as skilfully made torma offerings (colourful conical ritual cakes made of tsampa – ground hill barley) and rows of water bowls form the backdrop of the setting. Monks whose ages range from 6 to 80 years and lay devotees sat around the packed hall.

Above us hung magnificent thangkas. Every inch of the walls around us was freshly painted with religious murals. Incense smoke wafted around  and danced in the brilliant rays of sunlight streaming down through the vents above. Outside the hall many more devotees sat in silent devotion under a large canopy.

I left Bangkok on 22 March 2008 for Singapore and stayed two nights at the home of my dhamma sister Patricia Ho. Patricia is a lay member of the Order Arya Maitreya Mandala Singapore Regional Centre whose Upacharya, affectionately addressed as Guruji by his followers, is the Venerable Anandavajra Mahasthavira Dharmacharya, the spiritual heart son of the founder Lama Anagarika Govinda.

Lama Govinda was the chela (disciple) of the first Domo Geshe Rinpoche, the Most Venerable Tulku Lama Geshe Ngawang Kelsang. With the blessing of  Domo Geshe, Lama Govinda founded the OAMM on 14 October, 1933 in Darjeeling and brought it to the West with the noble aim of assisting those people born and  brought up there who sincerely wish to understand and practice the Dharma.

He was a celebrated prolific writer who helped to introduce  Tibetan Buddhism to the west and happily also to some of the English-educated in the east, through his many books amongst which, is the well-regarded “The Way of the White Clouds” in which he chronicled his journeys in India and Tibet, vividly capturing episodes with their nuances and in particular his experience as Domo Geshe’s disciple.

A quote from the book: On the day on which he formally accepted me as his Chela, he said: ‘If you wish me to be your guru, do not look upon my person as the Guru, because every human personality has its shortcomings , and so long as we are engaged in observing the imperfections of others we deprive ourselves of the opportunities of learning from them. Remember that every being carries within itself the spark of Buddhahood (bodhicitta), but as long as we concentrate on other people’s faults we deprive ourselves of the light that in various degrees shines out from our fellow-beings ……………..unquote. Indeed!

My trip to the foothills of the Himalayas was made possible by the invitation of the General Secretary of  Dungun Samten Choling Monastery, Ghoom,  Lama Ngawang Chodar  through the OAMM Singapore. Samten Choling Monastery is the principal monastery of Domo Geshe Rinpoche.

Our group of 11 OAMM members comprising Singaporeans, a couple from Sydney, Australia and myself left on the evening of  24 March for Kolkata, Bengal, India. Sonam Sherpa, a benefactor of the monastery met us at the airport and escorted us to the hotel. He accompanied us throughout our sojourn in India.

After staying the night at the luxurious Grand Hyatt chosen for its proximity to the airport, we boarded a domestic flight and arrived at Bagdoghra the next day in the early afternoon. We breezed out of the airport and were given the traditional welcome, the offering of khadas (silk scarves), by a group of five monks led by Lama Chodar. Numerous porters helped load our luggage onto a convoy of taxis accomplishing the work in no time.

All of us piled into the taxis and made our way up to our first destination Darjeeling, a historical hill station of the former British Raj, or more correctly to Ghoom, situated some 2245 meters above sea level, a village a short drive from Darjeeling . Excitement was palpable and there were enough interesting sceneries, some breathtaking, to keep our interest and spirits up.

After leaving the airport, we passed through the rustic township of Siliguri, a dry river bed, sprawling tea plantations before driving through forests where tigers were sighted not so long ago. Along the three and a half hour journey up the mountains we stopped for a toilet break at a scenic lookout point from where one can look down a few thousand feet at the confluence of three rivers that join to the great Tista .

Another stop was for a tea-break at one of the few villages that line the winding mountain road up in the cooler air of the mountain. Again we were treated to a panoramic view of mountains in the background and verdant valleys below. However, the last hour or so of the journey to the monastery was navigated in dense fog so thick that visibility was reduced to a few metres. Kudos to the drivers who obviously knew the road so well that there was no noticeable reduction in speed and we arrived at the sanctuary of the monastery in good time in the ethereal misty darkness.

A long line of monks from the abbot to the little novices greeted us with such warmth and joy that our tiredness evaporated. We were shown to our lodgings and were pleasantly surprised at the clean well-appointed interior which boasts modern toilet and shower facilities and running hot water. We were ecstatic. Dinner was wholesome.

We woke up the next day to a clear crispy morning with the sun shining and a tantalizing glimpse of the elusive snow-capped spiritual mountain Kanjengjunga, the third highest mountain in the Himalayan range, as it appeared briefly through the clouds. Outside, the famous narrow gauge ‘toy’ train whistled and chugged passed on tracks just outside the monastery. The monastery nestles snugly on a cliff ledge below road level.

We had 2 free days before the ceremonies began. The first free day was spent exploring the monastery grounds and soaking in the ambience of Vajrayana, the Diamond Vehicle. We circumambulated the main prayer building, turning the mani-cho-khors (brass prayer wheels) as we slowly went round.

A beautiful Nirvana stupa commemorating the founder of the OAMM, Lama Govinda, is sited near the entrance to the monastery. Information on this revered personality can be found at the websites bearing his name. The monastery was established in 1954 with the first group of senior monks arriving from the Dromo Valley in Tibet, not far from the common border of Sikkim and Tibet. It belongs to the Ghadenpa Order founded by the great Lama Tsongkapa.

The monastery complex consists of five structures, a three-storey building housing the main shrine hall, a monks quarters, the Nyungne Lakhang ( the chapel where devotees assemble to observe fasting and retreat during certain festivals), a two-storey block housing the office on the upper level with the ground floor shared by a spacious kitchen and a meeting cum reception room, and a new 4-level annex hugging the cliff-face housing dormitories, a library, incense-making workshop, guest quarters, classrooms and storage spaces.

Over the years animal husbandry was practiced. A herd of cows kept the monks self-sufficient in milk, butter and cheese with the surplus sold. The spacious cow-sheds are neatly tucked away in a far corner of the grounds.

The main shrine hall with its Buddha statues, lineage figurines and thangkas evokes a sense of peace and quiet joy in all of us. We were fortunate to be invited to participate in the OAMM puja  that the Venerable Anandavajra conducted in the very same hall in the morning of our second free day there.

Tomo Geshe Ngawang Jigme Choekyi Wangchuk the second Kyabje Domo Geshe Rinpoche passed on in upstate New York a day  before the 9th September 2001 attack on the Twin Towers. Tenzin Namsay Dorjii was born to Sikkimese parents two years later on 2nd June 2003.

The long search ended happily in  2006. His Eminence was found after painstaking arcane procedures of divination  by Kyabje Trijang Choktrul Rinpoche. The parents are related to the late Rinpoche – a happy coincidence indeed. Many are of the opinion  that the little  Tulku bears an amazing resemblance to his  predecessor.

A large tent – made from parachute material we were told – provided shelter from the elements which it did, as a heavy rainstorm came crashing down on the lama dance festivities which took place in the large courtyard in front of the main prayer hall in the afternoon after the awe-inspiring enthronement ceremony in the morning.

The enthronement ceremony took place on the bright sunny morning of the auspicious day of  29 March. Again we were treated to another unforgettable spiritual experience. To describe the various intricate rituals and elaborate traditional offerings to His Eminence … is obviously way beyond my limited ability and understanding.

Nor could I follow the details of the liturgies chanted in the incredibly low deep voices of the umdzes leading the harmonious chorus of monks. Silvery voices of the little monks blend with the deep tones of the older rising and falling in cadence. The accompanying orchestra came on in-between chants, beginning at a slow rhythmic pace that progressed to a crescendo, created in part by the surging waves of sound produced by the skilful rotating movements of the large cymbals.

Suffice to say that we all felt rather blessed indeed to witness such an awe-inspiring event. The elaborate ceremony took up the whole morning and at the end of which a long queue of faithful devotees from near and far proffered offerings and received blessings from His Eminence. The little Tulku displayed an air of solemnity and maturity that belied his tender age. We could only watch in wonder and profound respect.

Although arrangements were prepared for 300 or so invited guests, well over a thousand arrived from near and far. The seemingly inexhaustible supply of food and refreshments was amazing. A large multi-national gathering of Rinpoche’s devotees from all over the world came to participate in the Event. A minister, a member of parliament, representatives from the consulate of the United States of America were there, as were High Lamas and Buddhist scholars.

Although the first Geshe Rimpoche appeared towards the end of the nineteenth century, his lineage dates back to the time of Buddha Sakyamuni. The Lord of the Siddhas, the first Domo Geshe spent 12 years in seclusion in caves and retreats in the mountainous wilderness of Southern Tibet before returning to ‘civilisation’ as an ineffable spiritual guide to those fortunate ones who came into contact with him.

More than 150 years ago, Tomo Geshe Rinpoche built a monastery shaped like a white conch-shell called Dungkar Gompa in Tromo, Tibet. Rinpoche subsequently founded three more monasteries, Tashi Choling Monastery at Kurseong in 1919, Tharpa Choling Monastery at Kalimpong in 1922 and the Pedong Ghaden Monastery also at Kalimpong in 1924.

A quote from the press release, “ In today’s troubled world the significance of the return of such a compassionate emanation cannot be over-emphasized. His two previous incarnations were non-sectarian and showed equal kindness to all. Like the Kadampas, they hid their enlightened deeds ( which pervaded all realms and levels ) and were indeed praiseworthy in that they praised only the Buddha with their pure deeds. This auspicious occasion is truly a joyful day for the Dharma and for all devotees!

Excerpts from Domo Geshe Rinpoche’s biographical sketch by Dr Ursula Bernis:  ‘Tromo was completely changed by Domo Geshe Rinpoche’s presence. The Bonpos at Pemakung sent yearly New Year offerings to him at Dungkar Gompa as did the Nyinmapas from nearby Kyiruntsel, where a room was kept ready in the monastery for Domo Geshe Rimpoche.

Eventually Domo Geshe Rimpoche instituted several practices that brought the people of Tromo together in greater harmony. One of these was a yearly joint reading of the twelve collective works (Sungbum) at Kampu Dzong in Upper Dromo by the different religious traditions.

Another practice was a special Guru Rinpoche (Padmasambhava) ritual. Dungkar Gompa had acquired an especially holy Guru Rinpoche statue, said to have been blessed by Padmasambhava himself. When the owner was on the way to India with the statue, it spoke when passing Dungkar Gompa.

“Take me to where the sound is coming from,” it said, as the long trumpets sounded from the monastery on the hill. The man did, and Geshe Rinpoche gave him what he needed. Not much later, it is said, Domo Geshe Rinpoche found a Guru ‘fulfillment of wishes’ (thug-drup) text near Dawa Trag, a rock not far from Dungkar Gonpa bearing a spontaneous manifestation (rang-jon) of a moon.

Shortly thereafter, someone came with many copies of the same text for sale. Geshe Rinpoche bought all of them and, once a year the Dungkar Gompa monks performed the ritual. This tradition continues today and the ‘Jangtir Thug-Drop Choega’ is done for a week on the 10th day of the 2nd Lunar month annually”

On the morning of 30th, a long convoy wended its way down the mountain in good weather to Tashi Choling in Kurseong. A simple ceremony preceded the long stream of villagers who patiently waited to receive the blessings of His Eminence and to make offerings to Him. We were treated to a refreshingly light buffet lunch and returned to Samten Choling in late afternoon where we rested and partook of another sumptuous dinner in relative comfort.

After a good night’s rest the convoy made its way to Pedong, Kalimpong. All of us were in high spirits as the convoy steadily wound its way down the mountain . The air became noticeably warmer as panorama after panorama unfolded. We were treated to whole hillsides of lush green foliage of the famous Darjeeling tea plantations. The convoy arrived at Pedong in mid-afternoon. The large group assembled on a large grassy plain the size of about six soccer fields. The retinue promptly established a dais for His Eminence to sit on. A long stream of local devotees filed by to greet His Eminence, receive His blessings and proffer offerings.

The convoy resumed its journey in near dusk down into the warm Tista valley and made its way to Gangtok, the capital of the state of  Sikkim, the twenty-second state of India. All of us had to disembark for about an hour for our visas to be processed at the bustling border town of Rangjong. Gangtok is the hometown of Rinpoche’s parents. We arrived in the chilly darkness of night in intermittent rain. The sheer number of devotees made it impossible to house all of us under one roof. As such we were split into a few groups staying at different hotels. One group stayed at the Rinpoche’s house.

The next day, 1 April, we made our way  from the hotel up the steep Tibet Road to Enchey Khoti, the birth place of the Second Domo Geshe Rinpoche. It was a warm sunny day. Enchey Khoti is a very old wooden structure on raised flooring that houses a large prayer hall containing artifacts of the previous Domo Geshe, all of which has been  kept scrupulously spick and span by one of his attendants, a saintly old lama, Ngarampa-la, who by the way, had been beside himself with joy since Rinpoche was found.

A huge crowd of devotees lined both sides of the road. Most simply stood still with heads reverentially bowed as the entourage slowly drove past them. The simple ceremony was graced by local dignitaries and high Lamas. Once again we wondered in awe at the rickety-looking ancient wooden building’s sturdiness to bear  the load of so many people in constant motion.

Throughout the long morning His Eminence again manifested great composure and maturity beyond his tender age. Very soon the ceremony was over and one by one the devotees reluctantly but blissfully departed. We too returned to our hotel, a fifteen-minute walk away.

After a quick freshening up, we were ferried in taxis to have dinner hosted by Rinpoche’s parents at their home,  the culmination of an unforgettable episode in our lives. It was a congenial gathering of people of many nationalities and professions with a common purpose; different nationalities using English, spoken or translated, as the medium of open, uncontrived interaction and communication ……surely a luxury that seldom happen in this materialistic world. Tired and a little bit cold but with mind blissfully at peace, we were eventually brought back to our respective hotels.

Gangtok is a mountain township located some 1700 meters above sea level. In addition to the Indian visa, the traveller must obtain an inner line permit to visit Sikkim After some obligatory sight-seeing in and around Gangtok, we returned to Ghoom in a much smaller convoy.

It was like a homecoming; the warmth of the reception was overwhelming and it was with a tinge of sadness that we bade goodbye on  the morning of 3 April to all the monks and devotees as we set out to retrace our long journey back to our livelihoods imbued with some semblance of tranquility and feelings of fellowship with one and all.

Taken from www.wfb-hq.org

This photo shows the famous Dungkar Monastery oracle who could take possession of six deities including Dorje Shugden and his entourage Kache Marpo and Namkar Barzin, and it was through this oracle that Lama Zopa Rinpoche was confirmed as a tulku.

It was at this Dungkar monastery that His Holiness the 14th Dalai Lama composed the praise to Gyelchen Dorje Shugden “MELODY OF THE UNCEASING VAJRA”.

The oracle of Dungkar Monastery taking trance of Dorje Shugden (wrathful form) – photo taken between 1947-1949.

The oracle of Dungkar Monastery taking trance of Dorje Shugden (peaceful form) (photo taken between 1947-1949)

Domo Geshe Rinpoche

Domo Geshe Rinpoche (also spelled ‘Tomo’ or ‘Tromo’ Geshe Rinpoche) was beyond the shadow of a doubt one of the greatest Mahasiddhas in Tibetan history. His kindness and compassion are still legendary throughout Tibet.

People of all traditions held him in utmost reverence, many never even knew which of the four schools he belonged to. In the Dromo region many added his name to the Mani Mantra (DOMO GESHE RINPOCHE OM MANI PEME HUNG).

Dungkar Monastery had a Guru Rinpoche statue blessed by Guru Rinpoche himself, and Domo Geshe Rinpoche performed annual special ceremonies to Guru Rinpoche.

The 13th Dalai Lama proclaimed that he had met Je Tsongkhapa after meeting him. There was a saying to the extent that
While Pabongkha, Trijang and Domo Geshe Rinpoche are alive, all is well in Tibet.

His Holiness Kyabje Trijang Dorje Chang said of him: he is exactly like me. He had very special spiritual connections with Vajrayogini (of whom he had the first vision at the age of four) and Dorje Shugden.

One of the most famous miracles that accompanied Domo Geshe Rinpoche wherever he went is depicted on a wall of his Monastery: the vision of a whole ‘procession’ of Buddhas and deities that was witnessed by Rinpoche and his entire entourage. It is beautifully described in “The Way of the White Clouds” by Lama Anagarika Govinda, the first of its kind book that continues to inspire countless seekers.

To do this supremely holy being even remote justice, may we please refer the reader to the wonderful though uncompleted biography of Ursula Bernis, who passed away while working on it. To read it is to receive a direct taste of Domo Geshe Rinpoche’s blessing enlightened influence in this world.

Notice that behind Domo Geshe Rinpoche’s throne in Dunkar Monastery is a thangka of Vajrayogini with main protectors below, which include Kalarupa and Dorje Shugden.

The next photo also shows Dorje Shugden as one of the protectors in the thangka behind His Holiness Zong Rinpoche, who was at Phari district then to give teachings. Back then Dorje Shugden was not an issue and it was widely practised/praised by great masters including His Holiness the 14th Dalai Lama, but why is it an issue now?

Domo Geshe Rinpoche’s throne at Dungkar Monastery
(photo taken between 1947-1949)

Zong Rinpoche at a branch monastery of Rizong Pordoh at Phari Dzong
(photo taken between 1947-1949)
(click here to download high resolution photo for printing)

Thangka behind Domo Geshe Rinpoche’s throne at Dungkar Monastery showing Dorje Shugden as one of the protectors (bottom right corner)

Thangka behind Zong Rinpoche showing Dorje Shugden as one of the protectors
(top left corner)