Dear Friend in Dharma,

I am writing to share with you the life and works of very special, courageous and extraordinary Buddhist master, one we must always remember for his contribution to Dharma.

His Holiness Gaden Trisur Lungrik Namgyal is a remarkable Buddhist teacher, who was chosen among many other elite scholars to become the Gaden Tripa – the supreme head of the Gelugpa school of Buddhism. The position of the Gaden Tripa was formed after the passing of the incredible Buddhist master and saint Lama Tsongkhapa. All the Gaden Tripas after him literally represent the presence of the perfect enlightened Master Lama Tsongkhapa here on earth.

In order to qualify for the position of a Gaden Tripa, one has to go through extensive training, study and practice for many years. A Gaden Tripa is not only a Buddhist scholar of the highest level, but would also have held the position as the lead chanter (umze) of one of the largest monasteries, be fully versed in all rituals and prayers, and served as abbot of one of the monasteries. This represents a lifetime of hard work, devotion and commitment to the Dharma and the teachings of the Buddha.

Gaden Tripas are so highly regarded that if the Dalai Lama is unable to attend any teachings, they are the only people who are able to replace the Dalai Lama and teach in his place. Actually, the Gaden Tripas hold a much higher and more sacred place within the Gelugpa school of Buddhism than the Dalai Lama. He is the supreme head of the Gelugpas. More can be read of the 101st Gaden Tripa’s life, works and accomplishments here:

- dorjeshugden.com/?p=6832
- http://www.trisurlungriknamgyal.com/about/

The 101st Gaden Tripa has since retired from his position a few years ago and is now known as Gaden Trisur. We have a special admiration for his courage and deep commitment to his practice. In recent years, His Holiness the 14th Dalai Lama instituted a ban against the Dharma Protector Dorje Shugden, but Gaden Trisur Rinpoche chose to continue with this practice, which he has been committed to his whole life. He has since left his monastery, Gaden Shartse, to join Shar Gaden Monastery which strongly maintains their worship of Dorje Shugden.

For many years, the Dalai Lama and his people have claimed that Dorje Shugden is evil and very harmful to Buddhist practitioners. Dorje Shugden practitioners are banned from attending the Dalai Lama’s teachings and grossly ostracized and mistreated. Shugden practitioners in India or Nepal, for example, suffer grave discrimination and are denied any welfare, just because of their spiritual beliefs. Monks who wish to continue their practice are expelled from their monasteries with absolutely no support. This is a blatant transgression of human rights and denial of religious freedom.

Gaden Trisur Rinpoche is a sincere practitioner of Buddhism who has been a devoted monk since childhood. Now, he is also ostracized because of his practice of Dorje Shugden. However, here is the contradiction: the Tibetan government and people say that the Gaden Trisur Rinpoche is wrong in his religious belief, he is bad, rebellious monk and not a supporter of the Dalai Lama. How can this be when his very position as Gaden Tripa was endorsed by the Dalai Lama himself? How can this be when he has devoted his entire life to the Dharma and shared with the world all the same teachings that the Dalai Lama shared? Does this mean that the Dalai Lama would pick the wrong people to hold such important positions? And that he has made a grave and terrible mistake within his own religious school?

Furthermore, in Gaden Shartse Monastery, they still have a throne to H.H. Gaden Trisur in their main prayer hall. Isn’t this contradictory? If you do not wish to associate with Dorje Shugden practitioners, then isn’t it confusing that you still keep his throne? A throne is so significant – it represents the person itself and means that you honor him and hold him highly. So does the monastery regard him as a bad, rebel practitioner? Or as a high Master still worthy of much respect and honor? Perhaps they just keep his throne there only to save their own reputation? Because dismantling the throne and erasing his presence from the monastery can only mean that they were wrong when they selected and endorsed him as a Gaden Tripa in the first place.

Today, H.H. Gaden Trisur Rinpoche resides in France where he has several centers to share the teachings of Dharma with Western practitioners. He lives humbly and simply, and though he is already 84 years, he still continues to teach, practice and bring the Dharma to others. Is this the sign of someone who is doing a “bad practice?” We do not think so.

There are hundreds of other high masters, monks and teachers like H.H. Gaden Trisur Rinpoche in the world, who have held this practice of Dorje Shugden sacred their whole lives. Now, they face terrible discrimination and attacks if they choose to continue their practice. It is not our intention to bring down anyone, nor to show any disrespect to the Dalai Lama.

Instead, we hope that by writing this, we can draw attention to the fact that Dorje Shugden practitioners are making huge contributions in Dharma and not “bad” or “evil” in any way, as the Dalai Lama’s people are claiming. It is our wish that by pointing out the many contradictions, Buddhists everywhere will think more deeply on the subject and realize that the ban on Dorje Shugden is simply not logical nor fair. We call for more quality, justice and fair treatment for Shugden practitioners and for true religious freedom.

With respect

(YOUR NAME)

His Holiness the 101st Ganden Tripa Jetsun Lungrik Namgyal showed great courage when he left Gaden Monastery in January 2010 to join the monks of Shar Gaden. As the former head of the Gelugpa lineage, and one who is considered an emanation of Tsongkhapa on earth, His Holiness’ decision sent shockwaves through the Tibetan Buddhist world.

The Gaden Tripas are the actual supreme authorities over the Gelug School of Buddhism for the last six hundred years. Their authority is supreme. The Gaden Tripas are erudite Scholars and the most advanced senior masters within this school of Buddhism. Their practice, teachings, lineage and authenticity is beyond questioning.

It was considered an extremely skilful move on the part of His Holiness Gaden Tripa – he left Ganden after completing his term as the Ganden Tripa (seven years), thereby demonstrating it is possible for many lamas to still be practising Dorje Shugden secretly today. He held his duties perfectly and there was no room for criticism during his tenure as supreme Gaden Tripa.

Yet besides being one of the greatest living lamas today, he is also a powerful practitioner of Dorje Shugden. He relies on Dorje Shugden as his principal Dharma protector as he has for most of his life. He shows us the practice of Shugden by the highest lamas only serves to proof further Shugden’s own enlightened nature. For those who continue to force the ban, His Holiness Gaden Tripa was also proof that their ban has not been effective as they have led everyone to believe.

We at DorjeShugden.com wish to thank His Holiness Gaden Tripa Jetsun Lungrik Namgyal for his inspiring example as one of the greatest living lamas who is complete in study, practice and results in standing up for one’s convictions, and the importance of upholding the practice of our gurus no matter the obstacles. May many more masters of his calibre continue to arise. We invite you to read about the life of this great master of our time.

This tribute is in continuation of our section here to celebrate great masters who practiced Shugden past and present. We invite to please read a short biography on the incredible and inspiring life of this Dharma King His Holiness Gaden Tripa Jetsun Lungrik Namgyal.

For more information about this great master, check out these links:

H.H. Gaden Trisur Rinpoche defects to the Dorje Shugden camp
dorjeshugden.com/?p=2991

Biographies: Trisur Rinpoche Jetsun Lungrik Namgyal Rinpoche
dorjeshugden.com/?p=6832

Interview with His Holiness the 101st Gaden Tripa Lungrik Namgyal
dorjeshugden.com/?p=12258

The Immaculate Line of Gaden Tripas, going all the way back to Lama Tsongkhapa himself
dorjeshugden.com/?p=2716

(Note: When the tenure of Gaden Tripa is completed they are addressed as Gaden Trisur Rinpoche or His Holiness Gaden Trisur Rinpoche Jetsun Lungrik Namgyal.)

All of us at dorjeshugden.com make this virtual offering of a butterlamp to the incomparable master His Holiness the 101st Ganden Tripa, requesting him to remain for another 1,000 years to continue turning the wheel of Dharma and benefiting countless beings.

Biography

His Holiness Gaden Trisur Lungrik Namgyal Rinpoche, the 101st Ganden Tripa, was born in 1927 in the Dawa region of Eastern Tibet. At the age of 8 years old, His Holiness joined the local monastery in Yangding and was consequentialy ordained as a monk.

Later His Holiness entered Gaden Shartse Norling College. While a student there Rinpoche studied Pramana Vidya (Logic), Prajnaparamita (Perfection of Wisdom), Madhyamika (Middle Way Philosophy), under the guidance of various highly attained Masters, and also received many precious teachings and empowerments of the pure Ganden lineage.

During the Chinese revolution in 1959, Rinpoche escaped to India. Arriving at ‘Ba Se’ along the border of India and Bhutan, he continued his studies and completed the Madhyamika (Middle Way Philosophy), Abhidharma (Treasury of Knowledge), and Vinaya (Spiritual Rules and Moral Law). Apart from the normal course of studies, Rinpoche often went for meditation retreats. In 1969, Rinpoche revised through the five major treaties of Buddhist philosophy and participated in the final exam at a renowned local Tibetan University, graduating in the 1st position of honor.

In 1970, a major debate exam which lasted over a period of 20 days was held. Candidates included over 30 outstanding scholars from the 3 great monasteries and other universities. Rinpoche still managed to emerge on top and the title of Geshe Lharampa was officially conferred upon him. Consequently, Rinpoche joined the Gyuto Tantric University and focused on intensive study of the Tantras.

In 1983 and 1992, the Dalai Lama appointed Rinpoche as the abbot of Gyuto Tantric University and abbot of Gaden Shartse Norling Monastery respectively. During the years of Rinpoche’s abbotship, apart from supervising the administration and discipline of the Sangha, he also conducted various pujas and teachings personally. Rinpoche’s contribution towards the monastery is widely recognised, and deeply respected by all. In 1986, these remarkable qualities inspired the Dalai Lama to choose him as the representative of Buddhism in Ecumenical Encounters of Assisi interfaith meetings convened on the initiative of Pope John Paul II in Italy.

In 1995, Rinpoche was bestowed the honorary rank of Shartse Choje (2nd rank among dignitaries of the Gelug tradition). After 6 years in that position, on January 20, 2003, the Dalai Lama, during his Kalachakra Empowerment in Bodhgaya, announced the appointment of Venerable Lungrik Namgyal as the 101 Gaden Tripa – the supreme head of the Gelug tradition, and literally, the Holder of the Throne of Tushita.

Rinpoche is one of the most qualified Buddhist teachers alive today – being highly trained in both fields of Sutra and Tantra. Rinpoche has dedicated his whole lifetime to the propagation of the Buddhadharma, and has been tirelessly visiting many parts of the world to spread the Teachings. Countries which Rinpoche has visited include – France, Spain, Switzerland, Italy, America, China, and Singapore. His Holiness Trisur Rinpoche currently lives in Paris, where he transmits precious Buddhist teachings of his lineage in Thar Due Ling Dharma center in Chelles, France which he founded in 1980.

A regular sight at His Holiness’ teachings, which see packed auditoriums and halls waiting to receive his blessings and wisdom. This photograph was taken in Taiwan, where 30,000 to 40,000 people attend His Holiness’ teachings.

His Holiness Gaden Tripa Lungrik Namgyal visiting Singapore in 2006

Jetsun Lungrik Namgyal Rinpoche taking the throne for the first time as Gaden Tripa in Gaden Lachi

More holy pictures:

Source: http://www.trisurlungriknamgyal.com/pictures/

His Holiness Kyabje Ling Choktrul Rinpoche offering a khata to His Holiness Ganden Tripa Lungrik Namgyal Rinpoche in Ganden Lachi shortly after the Venerable Lungrik Namgyal was bestowed the title of Ganden Tripa

His Eminence Khensur Jampa Yeshe offering a khata to His Holiness Ganden Tripa Lungrik Namgyal Rinpoche during a ceremony shortly after taking the throne as Gaden Tripa (2003).

His Holiness Ganden Trisur Rinpoche Lungrik Namgyal, His Eminence Kyabje Zemey Rinpoche, His Eminence Geshe Tendar Rinpoche.

His Holiness Trisur Rinpoche shortly after becoming the Ganden Tripa of the Gelug lineage.

Procession of abbots from all of the major Gelug monasteries following the enthronement of Ganden Tripa Lungrik Namgyal Rinpoche.

His Holiness Lungrik Namgyal entering Gaden Lachi for the first time as Gaden Tripa.

His Holiness Kyabje Ling Choktrul Rinpoche, His Holiness Kyabje Lati Rinpoche, His Holiness Sharpa Choeje; with the abbots of Sera Mey, Sera Jey, Rato, Tashi Lhunpo, conducting a long-life puja in honor of His Holiness Ganden Tripa Rinpoche.

His Holiness the Ganden Tripa being escorted into the hall to a long-life puja being conducted in his honour.

His Holiness the Ganden Tripa being escorted into the hall to a long-life puja being conducted in his honour.

Awaiting the start of the long-life puja ceremony.

Abbot and disciplinarian of Gaden Shartse making offerings to His Holiness Ganden Tripa Rinpoche.

From left to right: His Eminence Kyabje Lati Rinpoche, the then-abbot of Gaden Geshe Mara, His Eminence Khensur Konchok Tsering, and His Holiness Zong Choktrul Rinpoche offering a long-life puja to His Holiness Ganden Tripa Rinpoche.

His Holiness Lungrik Namgyal Rinpoche in America during his tenure as abbot of Gyuto Monastic University.

His Holiness Ganden Tripa Rinpoche attending a Dharma event in Singapore.

Teachings in Singapore.

The Gelug Lineage

The Gelug lineage was the last tradition to be formed within Tibetan Buddhism. It emerged as the pre-eminent Buddhist school in Tibet since the end of the 16th century. Lama Je Tsongkhapa is the founder of the Gelug tradition.

Lama Je Tsongkhapa was born in Tibet during a degenerating age in Buddhism (end of 14th and beginning of the 15th century) – discipline of the monks was weak and there was a general misunderstanding of the Dharma. Lama Tsongkhapa took on a revolutionary role and restored the Dharma to its original purity, with specific emphasis on monastic discipline whereupon he corrected prevalent monks’ behavior of pursuing power and riches.

Lama Tsongkhapa brought about an impactful reformation in Buddhism at that time. He promoted strict monastic discipline as the ideal basis for religious education and practice, and established monastic universities which offered strong education and spiritual training to monks. His reformation was very meaningful and was very quickly and widely accepted by people at all levels. Of the major monasteries in Tibet, Ganden Monastery (further divided into the two colleges of Ganden Shartse and Jangtse, and recently Shar Ganden) was founded by Lama Tsongkhapa himself in 1409.

The Gelug tradition advocates a solid grounding of academic study and celibate monastic discipline. Lama Tsongkhapa established sound scholarship as a prerequisite for constructive meditation; hence, the teachings of both Sutra and Tantra are subject to rigorous analysis through the medium of dialectical debate. At that time, the Gelug lineage was spreading far and wide, reaching not only Tibetan communities but also to neighboring regions, and has been flourishing ever since.

The Ganden Tripa is the Throne Holder to the seat of Lama Je Tsongkhapa and is the Spiritual Head of the Gelug order. The role of the Ganden Tripa is to continue the propigation of the pure teachings of Lord Buddha Shakyamuni, as well as promoting Tibetan Buddhism- especially the lineage of Lama Je Tsongkhapa, all over the world.

To read more about the immaculate line of Gaden Tripas, going all the way back to Lama Tsongkhapa himself, click here: dorjeshugden.com/?p=2716

NOTE: All of the information above has been extracted from His Holiness the Ganden Trisur’s website http://www.trisurlungriknamgyal.com/. We have made this information available on dorjeshugden.com so that more people may make a connection with this incomparable master of Lama Tsongkhapa’s tradition.

Videos of the Ganden Tripa

The interview is conducted on the occasion of His Holiness the 101th Ganden Tripa’s first official visit to Singapore.

The interview is conducted by Kunga Nyima and is translated by Associate Professor Huang Yi Yan of Taiwan. It is conducted on 18 June 2003 at His Holiness’s residence in Singapore.

His Holiness the 101th Ganden Tripa is hosted on His first Official Visit to Singapore from 25 May 2003 to 23 June 2003 by the Charitable Assistance Society.

About the Ganden Tripas:

The Ganden Tripas, the Sakya Trizins and the Karmapas are official heads of their respective traditions: the Gelug, the Sakya and the Karma Kagyu. Je Tsongkhapa is the founder of the Gelug tradition. The line of the Ganden Tripas are Tsongkhapa’s spiritual successors and are therefore the official supreme head of the Gelug Tradition of Tibetan Buddhism. The line of the Dalai Lamas and Panchen Lamas both hailed from the Gelug Tradition.

The 101th Ganden Tripa, together with Mindroling Trichen, have been enthroned in 2002 as the heads of respectively the Nyingma and Gelug traditions.

Those beings who so rarely are fortunate enough to have contact with His Holiness, there is hardly any who will fail to realize that His Holiness is a GEM…… a sign of the fruition and flowering of seamless cultivation of the Buddha’s holy Teachings. It is a genuine blessing to personally witness His Holiness’s absolute sincerity, warmth, wisdom, innocent humour, unending patience and honesty.

”May it be of benefit !!”

Buddhism

What is the most essentially fundamental thing for a Buddhist?

Buddhists should know that samsara is suffering. We need to realize that samsara is suffering first before we will try to obtain liberation from it. The only way to liberation from samsara is through following the Teachings of the Buddha. According to the Texts, only by following the Buddhist Teachings can there be ultimate liberation from samsara.

What is the most important thing a Buddhist should remember?

A Buddhist should always remember the 3 Jewels: the Buddha, His Teachings [The Dharma ] and His Assembly of Noble Disciples [ The Sangha ]. A Buddhist should clear internalize the supreme qualities of the 3 Jewels. In general, the Buddha is like a doctor, the Dharma is like medicine and the Sangha is like nurses and assistants to the doctor.

We, sentient beings, in samsara, are like the patients. We need to take the doctor’s prescription to get well. Moreover, we also need to rely on the doctor and his assistants too. A Buddhist needs to always take refuge in the 3 Jewels as well as to remember the qualities of the 3 Jewels.

How do we sustain “Bodhicitta”: the attitude of completely dedicating ourselves for the welfare of others; of wanting to attain the state of Complete Enlightenment or Buddhahood solely for the good of others?

To put the Teachings into practice is difficult. If we can put the Teachings into practice, this is real Bodhicitta. If we cannot, this cannot be Bodhicitta. To give rise to Bodhicitta, we must first cultivate Loving-kindness [ Wishing all beings to have happiness and the causes of happiness ] and Compassion [ Wishing all beings to be free from suffering and the causes of suffering ].

Next, we must think of the kindness of our mother. Then, we need to remember the kindness of all beings as they have acted as our mothers in countless past lives. Following, we need to cultivate the wish to repay the kindnesses of all these uncountable mother sentient beings. To put Bodhicitta into practice is difficult. If we can put Bodhicitta into practice, this is real Bodhicitta.

If we cannot put Bodhicitta into practice, this cannot be genuine Bodhicitta. Always try to sustain a good-heart. Do not be bothered about what others do. Just try to sustain a good-heart. This is the way of the true Buddhists.

Is vegetarianism compulsory?

It has been suggested that cultivating crops kill untold numbers of insects whilst the slaughtering of only one yak in old Tibet can feed the whole family for a week. Therefore, from the numerical point of view, this group of people suggests that we should consume meat of big-size animals rather than eating vegetables which inevitably entail the death of countless creatures. Moreover, some masters have insisted on vegetarianism as compulsory for a Buddhist whilst others quoted Buddhist texts to the contrary.

What is Your Holiness point of view?

In general, Lord Buddha has taught 3 differing points with regard to vegetarianism. In the first one, in the Theravada tradition, it is taught that we cannot take the so-called three categories of “Impure Meat”: a) we perceive through our eyes or ears the killing of the meat; b) we suspect that the meat is killed for ourselves; c) we know that the meat has been killed for us.

Besides these 3 categories of meat, we are permitted to partake of the rest. In the second one, in the Mahayana tradition, it is taught explicitly that the taking meat is necessarily unskillful and wrong. So vegetarianism is compulsory here.

In the third, in the Vajrayana tradition, it is taught that practitioners of this path should take meat. The reason for this is given in the texts and requires extensive explanations. It is not appropriate for me to elaborate here. Students of Buddhism can choose to follow any of these 3 points. It is not possible for me to dictate which points students should follow.

There have been some Buddhist centres concentrating mainly on doing social work whilst some concentrating mainly on spiritual practices. What is Your Holiness’s opinion on what a Buddhist centre should concentrate on?

Doing both social work and spiritual practices are not contradictory but are in fact complementary. Both have their own reasons for doing their respective work. Shantideva said in “Guide to the Bodhisattva’s Way of Life” that the perfection of generosity does not mean that one can only perfect the practice of generosity after one has alleviated the poverty of all sentient beings.

Lord Buddha has already perfected the practice of generosity. However, there is still poverty in the world. Therefore, this proves the point as elucidated in “Guide to the Bodhisattva’s Way of Life” that to perfect the practice of generosity means to be able to perfect the activity of generosity from the point of view of one’s spiritual practice rather than from already physical completion of the alleviating of poverty of all other beings.

Following this point of argument, cultivation of generosity through various spiritual practices is important. Even if I can help, I can only but help but a minute proportion of beings through doing social work. Even if I can help 1000 beings, this is still a small proportion relative to the population of Singapore and the number of beings in the whole universe.

There are 3 sets of vows: the Self-Liberation Vows; the Bodhisattva Vows and the Vajrayana Vows. All these 3 sets of vows contain the Practices of the 6 Perfections including of course the practice of generosity. Some examples of how we can exercise the vows include one assisting if any beings fall sick or have other difficulties, one helping to guard banks as they contain the wealth of many beings! From this point of view therefore, social work is therefore an essential part of dharma practice.

In addition, however, we must also remember Shantideva’s teaching that the accomplishment of the perfections lies in one’s mind through spiritual practices also. Therefore, there are valid and good reasons for social work as well as spiritual practices. There is no need to split them into two different groups.

There have been comments that Buddhists from almost all traditions, be it Tibetan, Thai or even the west, have been building too much big statues, stupas, centres and even monasteries and that Buddhists should instead expend more of their resources on social welfare projects such as hospitals, animal-shelter-homes, orphanages and others that directly benefit beings in more tangible ways. What is Your Holiness’s opinion about this?

All are good. All can accumulate merit. Building hospitals or monasteries are good. Both activities are not wasteful.

Some Buddhist centres will only support or circulate news of activities organized by their own centres. Some will even through either implicit or even explicit means, discourage their members from attending programmes organized by other centres even if these programmes are conducted by acknowledged great masters and are beneficial. It has been suggested that these centres are trying to maintain the number of students or followers in their centres as they are worried that their resources will be “lost” to other organizations. On the other hand, these centres claim that they are only trying to “protect” their students from even some of these important teachers, some of whom are even teachers of their centres’ own spiritual advisers. What does Your Holiness think about this?

I have no comments. If I say something, some people may get angry with me! [ laughing ]

Will there be an end to samsara?

It is difficult to say if there will be an end to samsara. It is mentioned in the texts that all beings will eventually become Buddhas. But before that, samsara is there. It is also mentioned in the texts that there does not exist a time where all beings will be free from samsara.

There have been allegations of conversions of Buddhists to other religions through deliberate and aggressive inaccurate depiction of Buddhism, conditional provisions of material aid, educational opportunities and such. What does Your Holiness think of this?

We have to try our best to propagate the Buddhist Teachings. We have no ability to stop these alleged practices. It is also no good for us to stop conversions through “fair” means. The main thing is to develop and improve ourselves. We need to establish more Buddhist centres. We need to improve the management of existing centres.

Just like how other religions spread their teachings, Buddhists should also follow likewise. We should not think of going against other religions however! Conducting certain religious ceremonies or “pujas” for welfare of the Buddhist teachings is also another method. According to the Buddhist Teachings, it is considered negative karma to desecrate the Buddhist teachings.

Similarly, we should not desecrate teachings of other religions. We simply need to improve ourselves with diligence. In the context of Tibetan Buddhism, the Sakyapas will need to preserve and propagate teachings of the Sakya Tradition. The Kagyupas, the Nyingmapas and the Gelugpas will similarly need to do likewise.

What does Your Holiness feel about the state of Buddhism in the west?

Buddhism has been taught and transmitted in the west but it is difficult to ensure that every Teaching has been taught and learnt well. There is definite room for improvements in terms of the way the Buddhist centers are being managed, the way the western students are learning the teachings, the way these students are practicing the teachings, the way in which the teachings have been taught and others. Another matter of concern is that many Tibetan teachers in the west have no place of their own.

Tibetan Buddhism

Does Your Holiness feel that it is timely and appropriate to introduce the Bhikshuni or Fully-ordained Nun’s Order into Tibetan Buddhism?

I have not much comment about this matter.

Does Your Holiness feel that the “tulku” system or the system of finding reincarnated teachers is still relevant today?

There are still many masters getting recognized today. I do not know whether it is still relevant today.

What is Your Holiness opinion of astrology and divination?

Some people believe in them and some people do not. I personally have not much opinion about this matter.

There have been great concerns and fear almost amongst Vajrayana students in both the east and west, on their need to, at all cost, at least read through the meditation text of their yidam daily as they have been told to do so by their teachers during initiation ceremonies of which they participated. These students considered missing doing the meditation of their Yidam or missing reading through the relevant text even for a day a serious transgression of their vow or commitment. What is Your Holiness’s opinion about this matter?

The main point is not to simply and blindly read through the Yidam’s meditational text or “sadhana” daily without understanding. The main point is to keep strictly to our best ability all the commitments we have taken: the Self-liberation, the Bodhisattva and the Tantric commitments.

It is good and important to do the meditational text of your yidam daily especially if you have promised to do so daily but this is not the main point. The main and most important point is to keep the above 3 sets of vows to our best ability. If you have promised your Teachers to do certain “sadhanas” or “Practice Texts” daily, you should definitely try to do them daily.

If you really cannot do it due to sickness, it is perfectly fine. But you should continue after you have recovered from your sickness. If you miss your “sadhana” due to that you have forgotten to do it, you should still continue to do it the very next day. You should also do at least 21 times the long Vajrasattva 100- Syllable Mantra or to do the “Confession to the 35 Buddhas” the very next day.

If for whatever reason you miss your “sadhana” such as not having the time due to work, you should let your Teacher know about it and then re-take the particular initiation again. In the meantime, before say you can re-take the initiation again, continue with the practice. You should also do at least 21 times the long Vajrasattva 100-Syllable Mantra or do the ”Confession to the 35 Buddhas”.

If owing to work commitments you cannot continue with your daily practice of the promised ”sadhana” anymore, you should let your Teacher know about this. If you are not able to let your Teacher know about this or your Teacher has already passed away and you still cannot continue to do your practice daily, you should then do at least 21 times the long Vajrasattva 100-Syllable Mantra or do the “Confession to the 35 Buddhas” daily.

It is important to check if there is any commitment that comes with any particular initiation. If you are not able to keep the commitments, you should not take the initiation. If a student has promised to do say 5 “sadhanas” a day, the student should not decide for himself or herself without consulting their Teachers first whether he or she can simply do only one “sadhana” in place of all the rests daily. However, it is also important that students should not feel unreasonably or overly upset or fearful of missing daily practice for whatever reasons.

How will Your Holiness describe Your relationship with HH the Dalai Lama?

His Holiness the Dalai Lama has taken care of me in my past lives. His Holiness has taken care of me when I was just a newly-ordained monk, when I was the Abbot of the Tantric College of Upper Lhasa, Abbot of Ganden Shartse Monastery, when I was the Lord of Dharma of the Eastern End or the “Sharpa Choje” and even when I am now the Ganden Tripa or the Supreme Head of the Gelugpa Tradition.

His Holiness is one of my precious Root Teachers. I have taken a photograph with HH the Dalai Lama this year [ May 2003 ]. There is nothing in the world that I cherish more. Then, not forgetting also, that His Holiness is, in some ways, my “boss”. [ giggles]

What is Your Holiness’s opinion on a student being non-sectarian and doing practices or receiving teachings and initiations from all the 4 Tibetan Buddhist lineages?

I feel that it is best if a practitioner can do the practices of all these four lineages without discrimination. However, it may be difficult for some unless they have the capacity. On the other hand, it is also possible for a practitioner to concentrate only on one lineage. However, this latter practitioner even concentrating only on one lineage, needs to have sincere and genuine respect and appreciation for all the other lineages he or she is not practicing.

As we are Buddhists, we all said the Refuge Prayer in which it is mentioned that we take refuge in the Community of Noble Ones. This means the beings who have gained Enlightenment. These beings can be found in all the different lineages. Therefore, when we take refuge, we take refuge in these Enlightened Beings in all the lineages.

If we accept only those Enlightened Beings found in our lineage and reject those Enlightened Beings of other lineages, what we do and say are different. I consider such sectarian attitude or behaviour a very serious breach of Buddhist commitment.

In summary, if we have the ability, it is best if we can follow teachings from all the lineages. Otherwise, we can concentrate on learning from any one of the lineages that we have affinity towards but at the same time maintaining sincere and genuine respect and appreciation of the other lineages.

The Gelugpa Tradition

Can Your Holiness tell us the distinguishing characteristics of the Gelugpa Tradition of which You are the Official Head?

Both in the west and the east, people recognize the Gelugpa monks by the yellow pointed hat they wear. This is the special characteristic! [ laughing ] The uncommon feature of the Gelugpa is that outwardly, the Gelugpa monks adopt a subdued and gentle form of the Shravaka practitioner who live according to the Vinaya rules of the Sutra Vehicle whilst inwardly possessing the full realization of the Generation and Completion Stages of the Tantra Vehicle. The Gelugpa Tradition perceives the Sutra and Tantra Vehicle as complementary and not contradictory.

Does Your Holiness feel that Tibetan Buddhism, in particular, the Gelugpa Tradition, has been upheld well in exile?

I feel that in general, Tibetan Buddhism has been relatively well preserved. In India, the number of monks in the great monasteries has increased due to diligent efforts. However, efforts to make further progress beyond the current situation may be difficult as most efforts have already been expended towards preservation itself. One of the difficulties faced by the monks is that as they are now in exile, they have to take care of their livelihood themselves such as growing crops in the fields. In Tibet in the past, monks only need to study and practise without having the need to work for their own living.

Does Your Holiness feel that there could be some changes introduced into the Geshe study programme followed by the great monasteries of the Gelugpa Tradition?

There have been some suggestions about this. The five great texts that form the curriculum of the Geshe study programme is not for the purpose of winning debates. The debates are not to be only done in mouth but are to be followed by actions throughout the 20 to 30 years of study. The debates are not mere games. Before we can start practising, we need first to know what and how to practise and this we can achieve through studying.

Both Lord Buddha and Je Tsongkhapa have said that before we accept any of Their teachings, we need first to behave like a goldsmith examining the purity of his goods. A goldsmith will first need to smelt the material under investigation. Next, he will need to dissect the gold into appropriate sizes. Finally, he will need to shape the material.

Similarly, too, before we accept or commence any practices, we need first to investigate carefully the sources of these practices through correspondingly adopting the above three processes, whether they originate from the Buddha or any of the Indian or Tibetan lineal Teachers. Study will assist in this task.

There have been suggestions too to introduce scientific study into the Geshe study programme. In general, I feel that studying science is good. However, the study and practise of the Buddha’s teachings is the only ultimate way to the liberation of all beings from samsara and for us to become a Buddha so that we can liberate all beings from samsara.

Towards this objective, studying the Buddha’s teachings is sufficient. All the 500 Arahants of the past have achieved this without requiring study of science. Studying the Teachings is not to just acquire knowledge or to acquire official paper certificates. Studying the Teachings is to free oneself from samsara and also that oneself can become a Buddha to liberate all beings from their sufferings.

Again, towards this aim, studying of the Teachings is sufficient. There is no further need to include the study of science. However, to be a famous scholar recognized by the world, we will then need to study both the Teachings and science! [laughing ]

The study of the Teachings is so that we can gain wisdom to realize Emptiness which is the ultimate nature of phenomena. The study of the teachings entails the following three stages: Listening to the teachings; contemplating what we have heard; putting into practice what we have learnt.

We need to listen to the teachings first before we can contemplate on them. Before we can contemplate, we first need to listen to what has been taught. If we do not listen, we cannot contemplate and subsequently, there is nothing for us to practise! Therefore, first, we need to seek for knowledge through listening and studying the teachings.

I personally started to study the great texts when I was 25 years old. I am now 77 years old and still I feel that I have not learnt enough. In addition to the Gelugpa tradition, the other 3 traditions of Tibetan Buddhism, the Sakya, the Nyingma and the Kagyu all contain examples of great realised masters who studied the Teachings extensively.

In the Sakya tradition, we have Sakya Pandita. In the Nyingma tradition, we have Longchen Rabjampa. In the Kagyu tradition, the lineal Karmapas and Dhakpo Lhaje or Gampopa are such great beings. All these masters learnt and studied extensively the great texts and do not rely simply on merely one text alone.

In recent years, some teachers have taught that it is sufficient to rely only on the tantric practices of the Vajrayogini [ Naro Kachodma ] and the Solitary Yamantaka. On the other hand, it has been suggested that the current strong emphasis on the tantric practices of the Vajrayogini [ Naro Kachodma ] and the Solitary Yamantaka instead of the combined tantric practices of the 32 Deity Guhyasamaja, the 62 Deity Heruka Chakrasamvara and the 13 Deity Yamantaka recommended by Je Tzongkhapa are signs of the degeneration of the tantric practices in the Gelugpa tradition. What is Your Holiness’s opinion on this matter?

The Vajrayogini or Naro Kachodma practices is not introduced into the Gelugpa Tradition by Trijang Rinpoche but popularized earlier by masters such as Pabongka Rinpoche as Pabongka Rinpoche is considered to be an emanation of Naropa who is Himself the first Lineage Master of this tantric cycle. Trijang Rinpoche is Himself strongly affiliated to the Vajrayogini cycle as even HH the Dalai Lama pronounced that Trijang Rinpoche is a great practitioner of both the Heruka and Vajrayogini cycles.

In general, Je Tsongkhapa’s three meditational deities or yidams are the 32 Deity Guhyasamaja, the 62 Deity Heruka Chakrasamvara and the 13 Deity Yamantaka. Amongst these 3 yidams, Tsongkhapa especially meditates on Guhyasamaja and wrote most extensively and deeply on this practice. Guhyasamaja is in fact Tzongkhapa’s main practice.

Both Guhyasamaja’s and Heruka’s meditation texts are long whilst Yamantaka’s text is relatively shorter. The genuine good practitioner of the Gelugpa tradition must do all these three practices inseparably.

I have personally heard HH the Dalai Lama taught before that doing the practices of these 3 yidams inseparably is not exactly to mean to read the meditation texts of these 3 yidams separately. The point is to extract the essential and critical features of each of these 3 respective yidams and to subsequently integrate them into any one of these 3 yidams which one has adopted as one’s main yidam.

For example, if your main yidam is Yamantaka, you integrate the essential features of each of these 3 yidams into Yamantaka and you then concentrate on the practice of Yamantaka. Similarly, if your yidam is Guhyasamaja, you then integrate the essential features of each of these 3 yidams into Guhyasamaja and you then concentrate on the practice of Guhyasamaja. This applies also if your yidam is Heruka. The past great lineage Gelugpa Masters similarly do practices of these 3 yidams inseparably.

The recent great lineage Gelugpa Masters such as Ling Rinpoche [ who is the 97 th Ganden Tripa and the Senior Root Teacher of the present Dalai Lama ], Trijang Rinpoche [ who is the Junior Root Teacher of the present Dalai Lama ] and Zong Rinpoche all practise these 3 yidams inseparably.

These great masters have definitely mastered practices of these 3 yidams. Some teachers may have taught their students only to concentrate on Vajrayogini and Solitary Yamantaka because their students may not have the ability or time to do the practices of these 3 great Yidams. However, in general, genuine Gelugpa practitioners who have the ability should do the practices of these 3 great Yidams as His Holiness the Dalai Lama advised.

General

What is Your Holiness’s opinion on mercy-killing or euthanasia?

To kill another being before his or her natural death involves the negative karma of killing even if he or she themselves request to end their lives or if they are already unconscious on life-support and their next-of-kin decides to end their life on their behalf.

Does Your Holiness think that it is permissible to abort babies if they are conceived through rape or if giving birth to the baby endangers the mother’s life or if the baby is so chronically handicapped that it will die within a few seconds or minutes of its birth?

Any form of abortion will involve the negative karma of killing a being.

What is Your Holiness’s opinion on experiments being done on animals for the alleged benefit of human beings?

According to the Buddhist Teachings, giving suffering to another being is wrong.

What is Your Holiness’s view on homosexuality?

Homosexuality seems to be getting more common in the world these days. Homosexuality, like heterosexuality, are both activities of samsara. Neither seems to be particularly better or worse than the other. Whether a man or woman is straight or gay does not make him or her any particularly better or worse than the other. In general, both are activities of lay people. Not that, however, that there is no karma involved in homosexuality, only that it is just like heterosexuality, another activity of samsara.

What is Your Holiness’s opinion of genetic engineering?

I do not know whether it is correct or wrong.

Does Your Holiness think it is permissible to eradicate “pests”: animals or insects which are harmful to human beings such as mosquitoes, cockroaches, rats and such?

All beings are the same. It is considered negative karma to kill any being. Even if these animals infect human beings with diseases, according to the Buddhist Teachings, it is still considered an unskillful action to harm or eradicate them. However, to say not to stop diseases getting spread to human beings as a result of infections from these animals also does not seem to be totally correct. It is very difficult to decide. No matter which stand you take, it is still very difficult.

What is Your Holiness’s opinion of the so-called “pre-emptive strikes”? There is one viewpoint that claims that crippling your enemy’s military resources first before they initiates a brutal onslaught on civilians is actually a skilful means to protect lives. The other viewpoint is that “pre-emptive strikes” initiates aggression first from one’s side without provocation from the other and is therefore wrong.

It is difficult to decide.

What is Your Holiness’s wish for the world?

I wish all beings in the world happiness, health and also that they will live even better.

A short introduction to Buddhism

[ As informal accompanying notes to the above interview with HH the 101th Ganden Tripa for friends unfamiliar with the Buddhist teachings ]

General

The cause of samsara Buddha, the Enlightened One, taught that all beings suffer as a result of their not recognizing the inherent Emptiness of nature.

• From their Non-recognition of Emptiness or Ignorance arises a sense of Self.
• From this sense of Self arises Self-cherishing Attitude which places oneself above all others.
• From Self-cherishing Attitude arises all the other Defilements: Anger, Attachment and such.
• As a result of creation of actions motivated by these Defilements, beings suffer from ”Karma” or the Resultant Effects of their Actions.
• From their endless creation of “Karma”, beings are forced to take birth, experienced inevitable death, take birth again, experience death again and so on, again and again in unending cycles of suffering.

The way to end samsara

• To realize Emptiness so that they can be free from samsara, beings will need to practise the Noble Eight-fold Path: Right View / Right Intention / Right Speech / Right Action / Right Livelihood / Right Effort / Right Mindfulness / Right Concentration.
• When beings realize Emptiness, they are then liberated from samsara.

Mahayana

Bodhisattvas

Beings who do not only want to liberate themselves from samsara but in addition, wanting to attain Buddhahood, as this is the best manner that they can liberate all other countless beings from samsara, are known as “Bodhisattvas”.

Common Bodhicitta

The wish to want to attain Buddhahood regardless of how long it will take or how difficult it will be solely for the liberation from samsara of all other beings is known as the “Common Bodhicitta”.

Way of practice of the Bodhisattvas

Sutra Tradition- Bodhisattvas practise the Six Perfections for countless aeons so that they can attain the state of Buddhahood. The Six Perfections are Generosity / Morality / Patience /Perseverance /Meditation / Wisdom. This group of Bodhisattvas is practicing according to the Sutra Mahayana Tradition.

Uncommon Bodhicitta

Another group of Bodhisattvas practices according to the Tantra Mahayana Tradition. This latter group of Bodhisattvas are motivated by the “Uncommon Bodhicitta” which is the wish to attain Buddhahood for the liberation from samsara of all other beings through any means whatsoever because they cannot stand, due to their great compassion, the suffering of any beings whilst they are progressing towards Buddhahood.

Way of practice of the Bodhisattvas

Tantra Tradition- This group of Bodhisattvas practices Deity Yoga and other tantric practices which will yield the state of Buddhahood in the shortest time possible including even this very life. In general, these Bodhisattvas practise viewing the inherent ultimate potential or purity of all beings. They do this through viewing their Spiritual Teachers as Buddhas, themselves and all other beings as Buddhas.

Source: http://www.trisurlungriknamgyal.com/blog-2/

It’s amazing the Tibetan Govt in Exile and HH Dalai Lama still have not spoken up against HH Gaden Trisur Lungrik Namgyal Rinpoche till now! His Holiness Dalai Lama has spoken against a few senior lamas like Denma Locho Rinpoche of Drepung Loseling.

Dalai Lama asked Denma Locho Rinpoche to travel to Tibet and speak to the people in his district to stop practicing Shugden. Denma Locho Rinpoche visited Tibet and never spoke against Shugden even one single word which made the Dalai Lama very unhappy till now. Denma Locho Rinpoche is already in his 80′s and not allowed to have audience with Dalai Lama.

Gaden Trisur has defected from his home monastery of Gaden Shartse. He refused to go Gaden Shartse Monastery and swear in against Shugden. Gaden Trisur’s household (Labrang) and residence from Gaden Shartse has moved to Shar Gaden Monastery.

Recently, Gaden Trisur has travelled to Tibet, met up with the incarnation of Kyabje Zemey Rinpoche and conferred novice monk ordination. Thousands have shown up in Yangthing and other areas of Kham to recieve teachings, initiations and transmissions from Gaden Trisur Rinpoche.

Here is the surprise. Gaden Trisur went to have audience with the Panchen Rinpoche. You can see the Panchen Rinpoche has put a khata and red blessing string around Gaden Trisur as a sign Panchen Rinpoche blesses him. Tibetan Govt in exile has made visiting the Panchen Rinpoche tantamount to being a traitor to TGIE as he was Beijing selected. It will be interesting to see if there’s any negative backlash for Gaden Trisur’s visit to Panchen Rinpoche from TGIE or Dalai Lama.

It will be interesting to see how the Tibetan Govt in Exile and or HH Dalai Lama reacts to this meeting of two very high lamas who are Shugden stalwarts.

Mana

Geshe Wangchuk and HH the 101st Gaden Trisur Lungrik Namgyal Rinpoche

Recently many high lamas of the Dorje Shugden lineage gathered at Chengdu, Sichuan, China. They are the 101st Gaden Trisur Lungrik Namgyal Rinpoche, the abbot of Serpom Monastery Yongyal Rinpoche, the young and current incarnation of Zemey Rinpoche, Geshe Wangchuk who has been diligently giving Dorje Shugden initiation in Kham Tibet, and a few others.

Zemey Rinpoche was to receive novice monk vows from Yongyal Rinpoche, however Yongyal Rinpoche respectfully requested Gaden Trisur Rinpoche to give the vows to Zemey Rinpoche instead.

At this moment both Zemey Rinpoche and Gaden Trisur Rinpoche are in Zemey Rinpoche’s monastery in Tibet, and it is learned that Zemey Rinpoche will be going to Chamdo Jampa Ling to learn sutra. Auspicious news indeed!

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

Geshe Wangchuk with Yongyal Rinpoche

Geshe Wangchuk with Yongyal Rinpoche

Geshe Wangchuk (left), Yongyal Rinpoche (center), Geshe from Shenzhen (right)

Geshe Wangchuk (right) with Zemey Rinpoche (center)

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

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

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

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

This is another Dorje Shugden monastery!

Source: Shar Gaden Facebook

More photos of Yangting Dechen Ling Monastery

His Holiness Kyabje Zemey Rinpoche is one of the most erudite scholar-yogi masters of this century to arise from the esteemed Gaden Shartse Monastery.

Zemey Rinpoche was a very devoted student of H.H. Kyabje Trijang Rinpoche. And Zemey Rinpoche held all the lineages, transmissions and practices that Trijang Rinpoche had.

When HH the 14th Dalai Lama visited China in the 50’s, Zemey Rinpoche was one of the esteemed masters that Dalai Lama invited to follow him to China (see photo below, Zemey Rinpoche in colored robes).

Zemey Rinpoche has many great disciples within Gaden Monastery as he is highly revered. The current translator of the Dalai Lama, Geshe Thupten Jinpa is a direct disciple of Zemey Rinpoche and lived in Zemey Rinpoche’s house (ladrang) for many years studying directly under Zemey Rinpoche in Gaden Shartse.

The Zemey Rinpoche line of tulkus comes from the Yangding, Kham district of Tibet where is highly revered by the populace. He belongs to the same monastery as the current Gaden Tri Rinpoche Jetsun Lungrik Namgyal in Yangding.

The current Kyabje Zemey Rinpoche’s incarnation has been successfully found in Tibet and enthroned as shown in this video.

May this current splendid incarnation manifests the activities and speech of Lord Tsongkhapa once again.

Enjoyed the footage? Download this video

Interesting note:

Story told by Zemey Rinpoche’s changtso himself:

The previous Zemey Rinpoche escaped to India together with the Dalai Lama, when in India, Zemey Rinpoche established the monastic education including arranging the syllabus.

Trijang Rinpoche then was aging, so Trijang Rinpoche told the monks in Gaden openly that Zemey Rinpoche’s knowledge and attainments are the same as his, so he said the monks should go and invite Zemey Rinpoche to teach in Gaden and be their guru.

Trijang Rinpoche’s students then went to invite Zemey Rinpoche with hand-written letter by Trijang Rinpoche, Zemey Rinpoche sent an application letter to Dalai Lama and then went straight to Gaden to assume his position without waiting for Dalai Lama’s approval.

Later Dalai Lama went to Gaden, and Zemey Rinpoche had written a book about DS and monks were distributing it, every monk had it, but it was not given to the Dalai Lama because Dalai Lama had started to speak against DS. So the Dalai Lama was upset about this and started to suppress and ostracize Zemey Rinpoche.

Then after Trijang Rinpoche passed away, Dalai Lama completely ousted Zemey Rinpoche and openly spoke against a great teacher like Zemey Rinpoche. Zemey Rinpoche was recommended by Dalai Lama’s own guru Trijang Rinpoche himself.

Lama Jampa Ngodrup confers initiation of Shugden onto Zemey Rinpoche

Lama Jampa Ngodrup confers initiation/teachings at Yangding Monastery

Crowds at Yangding Monastery receiving Shugden initiation
from Lama Jampa Ngodrup

Lama Jampa Ngodrup with
His Holiness Gaden Trisur Rinpoche Lungrik Namgyal

Lama Jampa Ngodrup with His Eminence Yongyal Ripoche
(Abbot of Serpom Monastery)

His Holiness Gaden Trisur Rinpoche, Zemey Rinpoche and Geshe Tendar

Zemey Rinpoche (red robes) on the entourage to visit Beijing
with HH Dalai Lama and tutors

Young Zemey Rinpoche incarnation
with Yongyal Rinpoche and Lama Jampa Ngodrup

Lama Jampa Ngodrup at Yangding Monastery

April 23, 2009

I, the undersigned, Lungri Namgyel, the official head of the Gelug order of Tibetan Buddhism (Ganden Tripa) and successor to the said order’s founder, Je Tsongkhapa (1357-1419), whose headquarters are Ganden Monastery in Karnataka state, south India, hereby confirm that:

• His Eminence Trijang Chocktrul Rinpoche, having been educated in the teachings of the Gelug order of Tibetan Buddhism, and officially recognized by His Holiness the 14th Dalai Lama as being the incarnation of the late Trijang Dorje Chang, Tutor to the 14th Dalai Lama and one of the greatest twentieth-century Buddhist masters of this order, is fully qualified to act in the capacity of director of Trijang Buddhist Institute in the state of Vermont, United States of America, where he is currently residing at 210 Morning Star Lane, Northfield, Vermont 05663 USA.

• I confer upon Trijang Buddhist Institute the authority to represent and transmit the teachings of the Gelug order of Tibetan Buddhism in the United States.

• Thus authorized, Trijang Buddhist Institute is dedicated to preserving, representing, and transmitting the Buddhist teachings of the Gelug tradition.

Signed,
Ganden Tripa Lungri Namgyel

Responses to a Letter from H.H. Gaden Trisur Lungri Namgyel Rinpoche

His Holiness, the former Gaden Tripa wrote a letter in 2009 that openly endorsed the practice and qualifications of H.H. Trijang Chocktrul Rinpoche. See the full article here. As the young Trijang Rinpoche continues to be a strong Dorje Shugden practitioner (with the blessings and “approval” of the Dalai Lama), he remains a huge topic of contention and debate within the Tibetan Buddhist community. An endorsement like this from the Gaden Tripa is very significant, marking large implications not just for Trijang Rinpoche, but for the Gaden Tripa himself.

Below are a series of responses from various active forum posters on the DorjeShugden.com forum, which we have compiled for your reading and contemplation. Please add to the discussions if you have further perspectives, comments and thoughts. We always welcome debate and exchange. You can also read the full debate here: http://www.dorjeshugden.com/forum/index.php?topic=495

(Note: His Holiness is still referred to in these posts as “Gaden Tripa” as this was before his term of service had completed and he was still in office. He is now referred to as Gaden Trisur. The posts have been lightly edited for style and grammar.)

By Denpa

This is very historical piece of recognition. It shows that H.H. Gaden Tripa cannot be swayed by the winds of politics. He has stood firm and officially announced that H.H. Trijang Choktrul Rinpoche is a qualified being to study with; his center is a correct place to join.

We all know that H.H. Trijang Choktrul has not renounced Dorje Shugden. Not renouncing Dorje Shugden does not make him unqualified. In fact, whether someone is qualified or not is not defined by the practice of Dorje Shugden.

Having said that, there are many great Lamas who have not renounced Dorje Shugden secretly or openly, and/or they are still quietly practicing and will not renounce the practice. This letter of recognition from the Gaden Tripa is thus also an indirect message that these Lamas are just as fine to study with and follow. It recognizes the hundreds of other great lamas past and present who have not renounced Dorje Shugden and implies that they are still qualified due to their learning and practice. Again, their qualifications are not defined by whether they continue Dorje Shugden’s practice or renounce it.

Whether you wish to practice Dorje Shugden or you don’t is absolutely fine. The KEY is your learning and practice.

Thank you to Your Holiness Gaden Tripa for speaking up, giving rest to many people’s minds and clearing much confusion.

May Your Holiness Gaden Tripa live long and continuously turn the wheel of Dharma. May your strength give hope to many spiritually desolate and desperate people.

By TK

If anyone says the Gaden Tripa is wrong in writing this letter, then they are saying that he is not a good Gaden Tripa or not qualified. That would turn everything upside down.

Then, it would mean that the selection process to determine the Gaden Tripas is wrong. That would make us doubt all the previous Gaden Tripas and all future Gaden Tripas, which would be a very dangerous direction to go towards.

It begs the important question: if the Gaden Tripas are wrong, then who can we trust? Just the Dalai Lamas?

Some of the previous 13 Dalai Lamas had root teachers who were Gaden Tripas. If they were wrong, then ‘naturally’ the previous Dalai Lamas would have had to be wrong too since wrong teachers breed wrong students. Then everyone is wrong. We don’t want to go down that road, do we??

The current Dalai Lama can say his root tutor ,the previous Trijang Rinpoche Lobsang Yeshe, was wrong to teach the practice of Dorje Shugden; that it was a mistake. How about if we now say that the current Dalai Lama is wrong to say that his Guru is wrong? What if we said that the current Dalai Lama is wrong to say that it is wrong to practice Dorje Shugden? If the Dalai Lama’s Guru can be wrong, then can’t the current Dalai Lama himself (who is Trijang Rinpoche’s student) be wrong too?

I am not bombarding the Dalai Lama. It is just a debate I have in my head.

View the original thread on the forum and join the discussions here