H.H. the 11^th Panchen Lama

The Dalai Lama is easily one of the most recognized personalities in the world today. This is in part due to the plight of the Tibetan people after the Tibetan exodus of 1959, and in part due to the popular albeit incorrect view that the Dalai Lama is the most ‘attained’ and qualified Buddhist in the world. The Dalai Lama has been riding on the crest of his stardom as the most visible victim and refugee for decades. And this, coupled with his usefulness as India and the Western powers’ most effective thorn in the side of a rising China who threatens the global balance of power, has meant that the Dalai Lama has been left unfettered for over half a century.

Emboldened by the passivity of the nations of the world intoxicated by his charm, and empowered by his cult status, the Dalai Lama has progressively decimated the nation of the Tibetan people via a series of moves calculated to divide and subdue the only people who can puncture the Dalai Lama myth, the Tibetan people themselves led by the spiritual leaders of the various Tibetan Buddhist sects. We see how the Dalai Lama successfully split the Tibetan people via introducing confusion and schism into the community – the two Karmapas, the Dorje Shugden ban, the definition and direction of the ‘Tibetan Cause’ – rangzen or umaylam, and last but not least, by engaging in political gamesmanship with China, using the recognition of the 11^th Panchen Lama as a gambit. Next to the Dalai Lama, the Panchen Lama is regarded as the highest Tibetan lama in terms of status although they rank equally in terms of spiritual importance.

The Panchen Lama

The 10^th Panchen Lama had been a very important figure in Sino-Tibetan history and when the Dalai Lama escaped to India in 1959, it was the 10^th Panchen Lama who chose to remain in China to represent the Tibetan people, protect the Tibetan culture and act as an intermediary between the Tibetan people and their new overlords, the government of Mao Zedong. Initially seen as a traitor, he eventually won the hearts and trust of the Tibetan people by his defiance of Chinese government policies that he deemed to be unfair towards the Tibetans. And when the 10^th Panchen Lama openly voiced his opposition to the harsh treatment of the Tibetan people by Mao’s army, he was incarcerated.

The 10^th Panchen Lama (left) and the 14^th Dalai Lama (right)

When the 10^th Panchen Lama passed away, both China and the Dalai Lama hastened to claim the right to find his reincarnation. For China, finding and enthroning the next Panchen Lama would mean getting a handle on the control that steers the Tibetan psyche. For the Dalai Lama, it would mean denying China any legitimate opportunity to shape Tibetan thoughts and actions. Critics say that both intended to use religion as a political tool. When the Dalai Lama’s chosen candidate disappeared mysteriously, China recognized and enthroned a six-year-old boy, Gyaincain Norbu, who became Bainqen Erdini Qoigyijabu, the 11^th Panchen Lama.

If anyone could rival the 14^th Dalai Lama’s deistic hegemony, it would be the 11^th Panchen Lama as both have long been regarded as equals in terms of religious authority and this, and not political weight, is what moves the Tibetan people and adherents of Tibetan Buddhism. And so from Dharamsala, word quickly spread that the ‘Chinese Panchen Lama’ was a fake reincarnation and no more than a puppet of the Chinese government.

However, many who understand the divine nature of a Buddha’s mind or ‘life force’ (the Panchen Lama is long regarded as an emanation of the Buddha Amitabha) argue that no worldly maneuvers can outwit the passage of an enlightened being returning to resume his sacred work to lead all sentient beings out of suffering. In addition a high lama of the 10^th Panchen Lama’s caliber can manifest concurrent Body, Speech, Mind, Activity and Quality emanations.

Nevertheless, for over 20 years, the new Panchen Lama remained relatively low-key as the Dalai Lama continued to lord over the Tibetan Buddhist domain with his every word taken as secular law and celestial mandate. And in that time, the world turned a blind eye to the Dalai Lama’s tyranny that included the forced division of the Karma Kagyu sect, inciting violence to undermine events of religious leaders the Dalai Lama does not approve of, and unilaterally declaring the deity of a group of Buddhists the Dalai Lama opposes, to be a demon and its worshippers, outcasts who are to be denied even the most basic human rights.

However, a recent event in Tibet indicates that change is underway and that perhaps the reign of the 14^th Dalai Lama is coming to an end.

The Rise of the 11^th Panchen Lama

The Kalacakra Tantra, meaning the ‘Wheel of Time’ belongs to the highest yoga tantra and like all Tantras, is an esoteric practice given to only the most qualified practitioners. However, a unique feature of the Kalacakra Tantra is the geo-location of its mystical pure realm known as Shambala, which is believed to be on the planet Earth. By that virtue, the Kalacakra is believed to be a particularly efficacious practice that allows denizens of our planet to enter the mystical pure land of Shambala, and hence its popularity, usually drawing tens to hundreds of thousands of initiates.

The 11^th Panchen Lama arrives to commence the four-day Kalacakra event, the first in 60 years in China

News media reported that hundreds of thousands of Tibetans received the Kalacakra initiation from the 11^th Panchen Lama

Kalacakra initiations and teachings also happen to be the Buddhist event the 14^th Dalai Lama is especially known for. And whether by design or not, the masses drawn to the Dalai Lama’s Kalacakra initiations become bound by oath to obey the Dalai Lama and by default support his views and agendas.

And so, when it was announced that the 11^th Panchen Lama would be conducting a Kalacakra initiation in his summer palace, Dechen Kelsang Phodrang, in Shigatse within the Tibet Autonomous Region (TAR), it became clear that the Dalai Lama and his supporters saw what was in fact a victory for the Dharma, to be a matter of concern instead.

After weeks of preparation, the event commenced on 21 July 2016, a historic day since the last Kalacakra initiation conducted in China was 60 years ago, ironically by the 14^th Dalai Lama before his escape to India. The success of the Panchen Lama’s Kalacakra event cannot be understated and various media reported that the four-day occasion drew crowds of over 100,000 each day. Many braved long journeys to Shigatse to be present. In addition, many high lamas such as Nyetru Rinpoche, the young incarnation of the illustrious Denma Gonsa Rinpoche, and prominent lamas such as Lama Jampa Ngodup were in attendance.

A Problem for the Dalai Lama and CTA

If ever there was a need for evidence to show that the Dalai Lama’s government is more interested in personal gain than the welfare of the Tibetan people, then such evidence can be clearly seen in the way Dharamasala responded to this joyful affair.

Phayul.com, the CTA’s mouthpiece reported a few days before the event that:

The Chinese appointed Panchen Lama Gyaltsen Norbu regarded as the ‘fake Panchen’ by most Tibetans is set to give the foremost Buddhist teaching, the Kalachakra initiation or the ‘wheel of time’ teachings next week in Tashi Lhunpo monastery, the seat of the Panchen Lamas in Shigatse, Tibet.

And on the first day of the Panchen Lama’s Kalacakra initiation, Phayul.com reported:

The Tibetan Women Association, Students for a Free Tibet, Gu Chu Sum Movement and the National Democratic Party of Tibet (NDPT) today organized a ‘scarf offering ceremony’ near Tsuglakahang Temple, to a portrait of the Panchen Lama Gendun Choekyi Nyima recognized by the Dalai Lama.

Supporters of the CTA offering khatas to the empty throne of the Dalai Lama’s candidate for the seat of the Panchen Lama

Instead of rejoicing that hundreds of thousands of Tibetans would be blessed by this rare and highly propitious ritual, the CTA chose to turn it into an opportunity to slander the Panchen Lama. The CTA would rather Tibetans who have been refugees for over half a century and no closer to having legitimate citizenship anywhere, make offerings to an empty throne, than to rejoice in the good fortune of hundreds of thousands of their countrymen attending this Panchen Lama’s event.

Dharamsala regards the Panchen Lama as a ‘fake’ but completely disregards the fact that the person who is the 11^th Panchen Lama is also a monk, trained and qualified to give the very beneficial Kalacakra initiation. Clearly the CTA labels a lama good or bad depending on whether or not the lama toes the CTA’s political line, not by the lama’s individual qualities and spiritual attainments. This is patently wrong. Just because a lama does not vigorously agree with the CTA and the Dalai Lama’s politics does not disqualify him as a competent, practiced and attained monk and neither does it negate the blessings and power of Kalacakra. Neither the Dalai Lama nor the CTA can claim ownership of the Kalacakra initiation or indeed any part of the Dharma and neither can they insist on monopolizing any Buddhist rituals.

The fact that Dharamsala even attempted to, presumably under the instructions of the Dalai Lama, if not with his consent (seeing that nothing happens without the Dalai Lama’s approval) is a clear indication of their priorities and lack of sincere Buddhist values.

Moreover, it is a well-known belief that a fake or falsely recognized incarnation of a high lama will not posses the merits to occupy the high seat for long. He will simply not have the force and karmic puissance to hold that high position. And yet, we see the 11^th Panchen Lama growing in relevance and activity and displaying the demeanor of an enlightened being.

Neither can it be said that only Kalacakra initiations given by the Dalai Lama are potent. The line of Dalai Lamas as well as Panchen Lamas have historically been intimately involved in this tantra. Both have written important commentaries on Kalacakra and both are associated with various kings of Shambala, the pure realm of Kalacakra. Therefore, initiations given by the Panchen Lama are every bit as potent as those of the Dalai Lama.

The Dalai Lama and CTA have also implied that the event is a manufactured gambit by the Chinese government to assert authority in Tibetan Buddhist matters, and that the sponsors of the Panchen Lama’s Kalacakra initiation do not have pure intentions.

However, the very same accusations can be levied at the Dalai Lama prolifically giving Kalacakra initiations (33 up until 2014, which is a lot more initiations than any other lamas have given in the past). A key aspect of the ritual is the initiate visualizing his or her rebirth as the child of the lama performing the initiation, or belonging to a sacred community with the lama as the central focus. Therefore it can also be said that in conducting as many Kalacakra rituals as the Dalai Lama has, he maintains his symbolic dominance over the people, very much in the same way the feudal lords of old Tibet did. In addition, how do we know what motivations all the Dalai Lama’s sponsors had?

The way the CTA attacks the Panchen Lama’s Kalacakra initiation is strange and incongruous when we try to see it from an assumption that it is the government of Avalokiteshvara. However, if we were to shift our assumption and view the CTA as nothing more than a corrupt and incompetent administration that hides behind the veil of the Dalai Lama’s supposed divinity, it all makes sense.

The Undoing of the Dalai Lama’s Government

The rise of the 11^th Panchen Lama is a bane to the Dalai Lama’s coterie for a number of reasons:

1. It is evidence that contrary to the CTA’s well-oiled propaganda machinery, China is not opposed to Buddhism and in fact carefully promotes it. China has always been firm that it does not oppose Tibetan Buddhism but it is the Dalai Lama’s splittist objectives and activities that often hijack Buddhist apparatus for its political purposes.At no point during the four-day Kalacakra initiation did the Panchen Lama or any Chinese official indulge in anti-Dalai Lama rhetoric or political agenda. On the other hand, it is common for the Dalai Lama to use teachings and sacred events to attack those whom he has decided to be enemies with, such as Dorje Shugden practitioners.
    
2. Neither do we see the supposedly ‘bigoted’ Chinese government impose conditions on anyone attending the Panchen Lama’s event. This is in stark contrast to the way the Dalai Lama’s camp forbids practitioners of Dorje Shugden to attend the Dalai Lama’s teachings and other spiritual events intended to liberate all beings;
    
3. It is also clear that since his official installation in 1995, the 11^th Panchen Lama has progressively gained the trust and devotion of the Tibetan people. The number of Tibetans who travelled great distances and withstood days of rain and cold to see and receive blessings from him means that the Panchen Lama has gained acceptance as the Dalai Lama’s significance to Tibetans in the Autonomous Region begins to wane. Over time, the young Panchen Lama’s popularity will only increase, as the aging and ailing Dalai Lama becomes a fading memory;
    
4. As the Panchen Lama’s activities grow, so does the number of his disciples and this is precisely what the Dalai Lama does not wish to see. Those who regard the Panchen Lama as their guru will surely oppose the Dalai Lama’s attacks on the Panchen Lama, on China and on worshippers of the Dharma Protector Dorje Shugden, seeing that the line of Panchen Lamas have always believed in Dorje Shugden. It was after all the 4^th Panchen Lama Losang Chokyi Gyaltsen who recognized Tulku Drakpa Gyaltsen (from whom Dorje Shugden arose), as Manjushri. To the Dalai Lama, this represents a drastic weakening of his use of religion as a political tool;
    
5. The Panchen Lama’s ascendancy is also seen as a problem for the CTA and the Dalai Lama. They have openly declared this Panchen Lama to be an impostor. And yet as this Panchen Lama gains popularity and the acceptance of the Tibetan people, the Dalai Lama may have to recant his accusations or lose the support of the Tibetan people, which he cannot afford to do. It would not be the first time the present Dalai Lama would go back on his decision, based on his supposed omniscience, as the Dalai Lama’s camp would have you believe.

A similar situation occurred with the 10^th Panchen Lama. The 14^th Dalai Lama had initially rejected the boy known as Gompo Tseten as the rightful incarnation of the 9^th Panchen Lama. Instead the 14^th Dalai Lama recognized another candidate as the 10^th Panchen Lama. However, Gompo Tseten had the support first of the Kuomintang and later the Chinese Communist Party. The 14^th Dalai Lama, concerned that the newly legitimized 10^th Panchen Lama might, with the support of China claim secular and religious control over Tibet, decided to quickly recognize the Chinese-endorsed 10^th Panchen Lama. The Dalai Lama’s first choice of the 10^th Panchen Lama was unceremoniously relegated to the position of ‘Panchen Otrul’ or merely an emanation of the Panchen Lama.

So, we see that the Dalai Lama has been proven to be quick to change his mind on whom he deems to be the ‘right’ incarnation of a high lama, depending on which way the political winds blow. As it turned out, the 10^th Panchen Lama whom the Dalai Lama initially denied performed tremendous deeds for the Tibetan people as well as the religion that left no doubts in anyone’s mind that he was an enlightened being;

The Dalai Lama’s persecutions of Shugden worshippers spread worldwide as monks and nuns, left with no other choice, took to the streets to protest the Dalai Lama’s religious ban

Tibetan lamas asking the Dalai Lama not to deny them their right to practice their beliefs. The world turns a blind eye.

The Dalai Lama and CTA’s days of unchecked abuse of power, corruption and manipulation of the Tibetan Buddhist religion is coming to an end. As it turns out, so is their persecution of Dorje Shugden practitioners. For over 20 years, the CTA has made every effort to destroy an ancient and holy Dharma Protector practice and in the process, they have distorted the Dharma, divided Tibetan Buddhists worldwide and forced countless Buddhist believers into confusion and broken samaya.

In the same time span, Dorje Shugden masters who, according to the Dalai Lama, should be burning in Avici Hell became learned and knowledgeable, matured, began manifesting the high attainments they had achieved in their previous lives and emerged as the powerful lamas they are.

His Holiness Trijang Chocktrul Rinpoche, another rising Dorje Shugden lama

We see this in the rise of the 11^th Panchen Lama, H.H. Trijang Chocktrul Rinpoche, H.E. Rabten Rinpoche, H.E. Zawa Tulku Rinpoche, H.E. Tsem Tulku Rinpoche, Lama Michel Rinpoche, H.E. Achok Rinpoche and the return of great masters such as H.E. Domo Chocktrul Rinpoche and H.E. Denma Gonsa Rinpoche, all great masters who did not abandon their faith in Dorje Shugden. None of this was supposed to happen if the Dalai Lama is right about Dorje Shugden being a demon.

Concurrently we see the tremendous rise of China as a world super power. China had no interest or stake in the Dorje Shugden conflict until Dharamsala made it their business to get involved, by accusing Shugden believers worldwide to be covert agents of China trained to undermine the Dalai Lama. Combined, they represent the unraveling of the Dalai Lama’s CTA, not because Shugden lamas harbor any anti-CTA or anti-Tibetan agenda but because their mere presence exposes the CTA’s malicious agenda that it has carried out for decades.

H.H. the 11^th Panchen Lama giving Kalacakra Initiation

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More Pictures from the Kalachakra Initiation

Both ordained Sangha and lay people traveled from great distances to attend the Kalacakra initiation given by H.H. the 11^th Panchen Lama

Hundreds of thousands of people flocked to Tashi Lhunpo Monastery for the blessed event. For many, to receive the Kalacakra initiation from the Panchen Lama is a dream come true

A humble and yet grand canopy set up for H.H. the 11^th Panchen Lama

H.H. the 11^th Panchen Lama giving the Kalacakra initiation

H.H. the 11^th Panchen Lama in Tantric dress

Thousands of Sangha were in attendance

H.H. the 11^th Panchen Lama walking amongst the crowd

H.E. Denma Gonsa Rinpoche, who was recognized by H.H. the 11^th Panchen Lama, was also present

Many Sangha members took photos with their cellphones, to share this blessed event with as many people as they can

Panchen Lama Qoigyijabu Part 1

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Panchen Lama Qoigyijabu Part 2

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Panchen Lama Qoigyijabu Part 3

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Panchen Lama Qoigyijabu’s 20th Enthronement Anniversary

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His Holiness the Dalai Lama formally announced the existence of His Eminence the Ninth Khalkha Jetsun Dhampa, Jampal Namdrol Chokye Gyalsten, in September, 1991.

Khalkha Jetsun Dampa is considered to be one of the most revered teachers of the Kalachakra Tantra, the Tara Tantra, and Maitreya, the future Buddha. All of these lineage teachings descend directly to him from Taranatha, the great historian and Tantric practitioner (B. 1575 AD).

The 9th Jetsun Dhampa is the spiritual successor of the 8th Jetsun Dhampa, the Bogd Gegen or “Holy Shining One”, the Bogd Khan or last Holy Emperor of Mongolia. Because of this the Mongolian government has tried to keep the 9th incarnation at a distance for fear that his supporters would try to restore him as Khan, which would upset the neighbors, especially Communist China. He has been able to visit Mongolia as a tourist when he was formally enthroned by His Holiness the XIV Dalai Lama.

I hope you are in good health. I am writing to bring your attention to an important issue within the Tibetan Buddhist community today and hope you will join us to make a change for real religious freedom.

While Buddhism is a very open religion which encourages tolerance and harmony between all people, there is now a big division within the Tibetan Buddhist community. This is because of an instruction that the Dalai Lama issued to stop the practice of the Protector Deity Dorje Shuden. People are now not permitted to practice this Protector or associate with anyone who does. If they do, they are expelled from monasteries, excluded from all Tibetan communities, refused access to welfare and suffer verbal and physical attacks.

The Central Tibetan Administration (CTA), the governing body of the Tibetan exile community living mainly in India, have been very aggressive in maintaining this ban. They exert a tremendous amount of pressure on Dorje Shugden devotees, accusing them of being traitors to the Tibetan cause and being Chinese spies.

This is contradictory to the practices of Buddhism as a whole. Buddhists are encouraged to be kind to all beings, including animals and even spirits! Anyone of any religion and culture is permitted to attend Dharma teachings and the Dalai Lama’s talks – except for Shugden practitioners. For anyone to associate with Shugden practitioners is considered a very bad traitorous act and they risk being completely excluded from their community. Should this be the behavior of a culture and people who are most famous the world over for their spirituality?

It seems to us that it is because the CTA failed to obtain independence and freedom for Tibet that they have turned their attention to Dorje Shugden instead. Because of their failed policies and their inability to get their country back, they have lost much respect in the eyes of their own people. So they have placed the “blame” onto Shugden instead, declaring that this practice threatens the Tibetan independence cause. Naturally, while everyone got caught up in the “excitement” of the Shugden ban, everyone forgot about the Tibetan freedom cause for a while and the attention moved away from the CTA to Shugden. Was this just a convenient action for the CTA, to distract the public’s attention and blame away from them?

Meanwhile, in the rest of the world, there are many groups engaged in practices that are questionable or which appear to move away from the established lineages and practices. An example currently being discussed online is an organisation in Australia called Chinese Han Tantrayana Buddhism – Holy Tantra Jin-Gang-Dhyana Buddhism: www.jingangdhyanaincnet.org (Photos and extracts of the discussion are attached below). We are not in a position to judge all religious groups but this clearly does not seem to be in accordance with traditional Vajrayana practices. Even the shape of their hats have never been seen or recognised in any established Vajrayana or Tantric schools.

Our question is this: Why don’t the CTA examine groups like this further? They are using the sacred name of Tibetan tantra but not following the established practices – shouldn’t this be under investigation? The CTA speak openly and issue public statements about the need to preserve the purity of Buddhism; this is their reason for stopping Dorje Shugden’s practice because they claim it is not a pure practice. If this was really the case, then why do the CTA put so much effort, time and money into stopping the practice of Dorje Shugden, but allow all these other strange practices and groups to continue everywhere else? If they want to protect the purity of the Buddhadharma, then they should monitor all such strange groups that use the name of tantra so casually.

The CTA cannot claim to be a secular government but issue orders and instructions only for selected religious issues. On the other hand, IF they are going to start commenting on religion and establishing themselves as a religious authority or monitor, then they should also do this fully and investigate all questionable tantric groups. To focus only on Shugden practitioners is very selective and makes the CTA seem very biased against a minority group. Is this a fair way for a democratic government in the modern world to treat their own people?

We do not mean disrespect towards anyone, but we call for fairness and equality. If Shugden practitioners are being constantly questioned and examined, then other unconventional groups also should be. To act in any other way reflects on the CTA badly and shows them to be biased, undemocratic, intolerant and not progressive. We hope you will heed our advice and create a better religious future for all Buddhists.

Best wishes,
dorjeshugden.com
dorjeshugden.net
xiongdeng.com

Topic: Maybe CTA should look into this Chinese Tantra Buddhism Organisation?

Discussions on the dorjeshugden.com forum:
www.dorjeshugden.com/forum/index.php?topic=1734
Topic started by “namdrol”

I don’t know how to begin, but I just found this in some Chinese forum, it is an organization in Australia called Chinese Han Tantrayana Buddhism – Holy Tantra Jin-Gang-Dhyana Buddhism…something like, even the name is confusing, but looks like it has something to do with Vajrayana/Tibetan Buddhism.

I am not in a position to judge another guru/organization so I will not comment on their authenticity, but from the physical outlook, it is quite unorthodox if it is a Vajrayana group.

Since it could be Vajrayana, then perhaps the CTA should look into it? Didn’t CTA persecute Geshe Michael Roach for his long hair and other stuff a few years ago? And I think this Chinese Tantra Organization surpasses Geshe Michael Roach’s “weird look” by miles?

And what about the Tsongkhapa-hat-look-alike thingy? Can CTA please kindly write to them and ask them not use a hat similar to Gelugpa’s yellow hat because it may create confusion to the public? Please help us to protect the purity of Gelugpa’s image will you CTA since you are the Vajrayana’s highest authority.

Since CTA is so engrossed to be a religious police in Vajrayana, can CTA pls go check this organization out? Give the Shugden monks a break will you? At least Shugden monks still wear proper monks’ robes, hold their vows, do their pujas, serve their gurus…

I will keep looking out for organizations like this for CTA to keep them busy, so that they can leave Shugden monks alone for a while…

Other comments and responses:

“samayakeeper”

Why is the CTA so selective and target only the Dorje Shugden practitioners? Why the selective witch hunts targeted at only Dorje Shugden practitioners? Well, the CTA may say they have the right only over Tibetans who are Dorje Shugden practitioners, so should not CTA also ban Tibetans who are practitioners of Bon or other religions and deprive them of their basic human rights?

It is time already for CTA to focus and help Tibetans in their daily needs and lives and STOP playing being the highest governing spiritual body for Tibetan people!

“Dorjedakini”

in response to samayakeeper

It is what they should do and focus on since day one. They just hide behind Shugden issue and did not do their best to improve the living quality of their citizen, worse is that they create disharmony and doubt between their people.

“Triesa”

I am hopeful Dr Lobsang Sangay, the present Kolan Tripa of CTA, will slowly relax the pressure for DS practitioners, after all this is the 21st century, how he runs CTA is being watched and observed by heads of other countries. And the language spoken in the 21st century is freedom of religion, freedom of human rights. Why prosecute your own people because of a difference in belief in one dharma protector and accept all the other religions with even more differences in the whole context of the spiritual practices?

“dsiluvu”

I remember when I was holidaying in Singapore one time, there was this YELLOW BOOK that were placed in several strategic center around Singapore… they even got it translated in to Chinese! Well this is the kind of ways that the CTA poke their noses and centres that like to rub shoulder with His Holiness to get fame and sponsorships do, could do to make other people’s life difficult even though it is not in their jurisdiction to do so. Many accounts of such negative experiences, really you cannot even practice Dorje Shugden freely even though you are outside of Dharamsala. There are many centers who will judge, ban and condemned you, sometimes even smear your name to others saying you worship a “demon” hence you cannot even enter their center or events! Down right religious discrimination!

Basically a statement was put out in every forms of Amitabha Buddhist Center, Singapore (http://www.fpmtabc.org/), whether it is a trip to attend Dalai Lama’s teaching in South East Asia, Kalachakra, or a trip to Dharamsala. On top of name, passpost number, addresses etc. personal details, you need to declare that you do not practice Dorje Shugden first.

So yeah, not only our dear sanghas in Dharamsala are going through injustice, we outside of India and Nepal are also going through such ridiculousness which why it is high time we put a stop to such injustice. And we shall do so by working harder to educated anyone who crosses our path on Dorje Shugden.

Thank you Namdrol for saying it! CTA why don’t you look at those who are more weird then the Shugden practitioners?

“Aurore”

CTA may not have the authority over others outside of Tibetan community of India, however they have done a lot to destroy reputations of certain lamas which creates a rippling effect to other mindless Vajrayana/Buddhist councils around the world.

There are politics involved everywhere and not only within the Indian community. CTA … please focus on organizations that looks weird rather than lamas which are proven authentic already. If this will get them off their case, then I support Namdrol to continue scouting.

Chinese Han Tantrayana Buddhism group

Chinese Han Tantrayana Buddhism group

Chinese Han Tantrayana Buddhism group

Source: http://www.chinadaily.com.cn/china/2012-06/03/content_15458177.htm

XIAHE, Gansu – Thousands of pilgrims gathered Saturday on a grassland near a monastery town in northwest China to attend a four-day Buddhist ritual, known as Kalachakra, offered by the 11th Panchen Lama’s guru, senior Tibetan monk Jamyang Gaytso.

We expect more than 100,000 Tibetan Buddhism devotees to turn out during the ritual,” said a spokesman of Xiahe county, Gansu province, home to Labrang Monastery — one of the six major Gelugpa monasteries in China. “Not just Gansu, people from neighboring Qinghai and Sichuan provinces are also coming.

Kalachakra, which means the wheel of time, is a key ritual of the Gelugpa sect of the Tibetan Buddhism. The ritual, if offered by senior monks, often draws a huge crowd.

Amid rain, the 83-year-old guru gave Buddhist teachings in Tibetan language for hours from 1 p.m. to 4 p.m. on the first day. He sat at a center stage surrounded by circles of crimson-robed Tibetan monks and devotees who listened, meditated, and prayed. Some used mobile phones, cameras, and recorders to record the teachings.

Jamyang Gyatso, a native of Xiahe, entered Labrang Monastery at the age of eight. He earned the Gesi title, bestowed only to masters of Tibetan Buddhism, and was chosen in 1998 to guide the Buddhist studies of the 11th Panchen Lama. The guru offered Kalachakra initiation to the Panchen Lama, then 12 years old, at Zhaxi Lhunbo Monastery in Tibet in 2002.

Words of the Saturday’s ritual has been circulating on the Internet for a week, as many Tibetan scholars and religious leaders relayed the news on their Sina Weibo microblogging accounts.

It is an opportunity that can not be missed. Best regards to my guru. ~ Jompo Rinpoche, a senior monk in Xigaze, Tibet.

“It is a blessing to attend the ritual,” said Lobecheri, a monk who came to Xiahe with a dozen monastery fellows from Huangnan Tibetan Autonomous Prefecture in Qinghai. “If I missed the Kalachakra, I would be very sad.”

As pilgrims came, tents dotted a 10-km stretch of the grassland, typical for the Tibetan nomads, though some set up their tents on flat-bed trucks to avoid the rain-soaked ground. “My family will sleep on the truck tonight. No problem for us. We feel honored to be here already,” said Namgachi, a young herder.

“The government stands ready to provide help for pilgrims coming to temporarily live on the grassland,” said Wang Yan, deputy head of the Gannan Tibetan Autonomous Prefecture government which administrates Xiahe.

Local officials say they have set up medical care booths, deployed seven trucks carrying clean drinking water, and installed about 30 pre-fab toilets on the grassland. More than a hundred traffic police are also mobilized as more and more pilgrims are arriving by car.

“We are more experienced, because a number of key religious activities are held here every year,” said Tserangji, deputy head of Xiahe county government. “Large religious gatherings with more than 10,000 turn-out were held as usual this year and all went on well.”

Panchen Lama with Jamyang Gyatso

There is no Lama more highly respected and loved within the Mongolian Buddhist community than Khalkha Jetsun Dhampa Rinpoche, in every of his incarnations. (Khalkha is one of the largest regions of Mongolia, and Jetsun Dhampa meaning “Lord of Refuge”).

The first Khalkha Jetsun Dhampa was recognized by the 5th Dalai Lama, whose incarnation lineage and name was itself also given by the Mongolians. Since that time, both have enjoyed a very close relationship that has also contributed to the rapid growth of Tibetan Buddhist lineages and teachings within Mongolia. Today, Mongolian communities throughout the world has as much respect for Jetsun Dhampa as they do for the Dalai Lama.

All incarnations of Khalkha Jetsun Dhampa are strongly remembered for the pivotal role they have played in bringing Buddhism to Mongolia, causing it to grow and keeping it alive to this very day. They have become leaders of the country in their own right, with some of them even leading the country in secular and political affairs.

In remembrance of the late Ninth Khalkha Jetsun Dhampa who passed away recently in March 2012, DorjeShugden.com would like to offer a tribute to this illustrious line of incarnations, particularly the Fourth who was known for his special contribution to spreading Dorje Shugden’s practice. May his incarnations continually return to this world to bring Dharma to innumerable beings.

For more information about this great master’s line of incarnations, check out these links:

Biography of the Ninth Khalkha Jetsun Dhampa
jetsundhampa.com

Jebtsundamba Khutuktu
http://en.wikipedia.org/wiki/Jebtsundamba_Khutuktu

9th Jebtsundamba Khutughtu
http://en.wikipedia.org/wiki/9th_Jebtsundamba_Khutughtu

All of us at DorjeShugden.com make this virtual offering of a butterlamp to the incomparable master His Holiness the 4th Kalkha Jetsun Dhampa, requesting his line of incarnations to remain for another 1,000 years to continue turning the wheel of Dharma and benefiting countless beings.

Biography

With highly realized incarnations recognised in all the lineages, Khalkha Jetsun Dhampa’s incarnation lineage traces back to Taranatha, a renown historian and practitioner who is most remembered for his the mastery, teachings and practices of Tantra.

To this day, Khalkha Jetsun Dhampa is respected as one of the revered teachers of the Kalachakra and Tara Tantras, and the practice of Maitreya. Prior to Taranatha, his incarnations trace back to Jamyang Choje, one of Tsongkhapa’s foremost students who had helped to build Drepung Monastery.

Over the centuries, by his powerful practice and dedicated efforts, Jetsun Dhampa rose high and quickly within Mongolia, to assume a strong spiritual leadership that is respected to this day. Some of his incarnations also held prominent leadership roles within a political sphere, in particular the 8th who guided the Mongolian people during the Communist upheavals in Russia and its neighboring countries.

The Jetsun Dhampa lineage formally began during the time of the Fifth Dalai Lama, who officially recognised him as the unmistaken incarnation of Taranatha. It was this “first” incarnation of the Jetsun Dhampas who played a pivotal role in bringing the Gelug lineage and teachings to Mongolian Buddhists. He was so highly regarded that he was even formally recognised by the Chinese Emperor Kang Xi (Qing dynasty) and granted special protection. It was because of this special relationship between Khalkha Jetsun Dhampa and the Chinese royalty that many monastic institutions were built within Mongolia under this Chinese Emperor’s patronage.

Since this time, Jetsun Dhampa and the Dalai Lama are regarded among the Mongolians as the two highest incarnations of Mongolia. Jetsun Dhampa is to the Mongolians what the Dalai Lama is to the Tibetans. He is also reverentially referred to as “Bogdo Gegen”, “Urga” or “Panchen Boghda” which means that he is the head of all Mongolian Buddhists.

Amarbayasgalant Monastery, the location of Kalkha Jetsun Dhampa

The Fourth Jetsun Dhampa, of the 18th Century, rose to fame for creating many Buddhist images and texts, making many offerings in his life and for establishing numerous monastic institutions for learning with specialties in debates and meditation. Jetsun Dhampa also had a connection with the very famous Amarbayasgalant Monastery in Mongolia, having built temples in the area. After he passed away, his remains were also enshrined here.

With a special aptitude for grasping the many teachings of both Sutra and Tantra, this incarnation was known for both strong commitment to his personal practice and for creating the foundation for Gelug teachings to flourish throughout Mongolia. It is now the most widely practiced school of Buddhism throughout the country.

It was around this time too, that Dorje Shugden’s practice was starting to take more prominence within the Gelugpa schools of Tibet. Many notable praises to Dorje Shugden were being written at this time by other Lamas.

Jetsun Dhampa’s contribution to these cannon of texts was unique for the references he made to Shambhala in the texts he wrote. While Shambala is known to be one of the places where Dorje Shugden resides, Jetsun Dhampa’s previous incarnation Taranatha was very famous for having mastered the Kalachakra Tantra and frequently passing on the initiation.

The Kalachakra practice is very closely associated with Shambhala for it is believed that the Tantra was first taught there by Shakyamuni and strongly preserved there. The prayers written by Jetsun Dhampa calls upon this connection that Dorje Shugden has with Shambhala, thus helping practitioners too to create an affinity with this deeply spiritual place and its realized beings.

Below is a short torma offering prayer composed by the 4th Khalkha Jetsun Dhampa which was also included in the rituals of monastic institutions established by him.

OM! Magnificent Buddha of Shambhala,
Ruler of the three worlds with a brilliant red face,
Protectors of the most scholarly beings of Loseling,
Including Dorje Shugden, please come here!

I offer to you pleasing samaya substances which create harmony,
Huge palaces, red tormas and white tormas,
A mountain of flesh and an ocean-wide pile of bones
And all the objects of desires.

As you pleasingly and happily partake in these offerings,
May it cause the increase of study, listening, contemplation and all virtues of theory and practice.
I request you: Please increase conducive conditions and remove hostile circumstances,
Guide us as we walk this path of wisdom and compassion.
Please grant auspiciousness for all Sangha who uphold the three trainings!

Today, the Jetsun Dhampas continue to maintain very close relationship and mutually supportive relationships with the many incarnations of the Dalai Lamas. Even within this lifetime, the current Dalai Lama and 9th Jetsun Dhampa spent much of their childhood together, studying under the same tutors, playing and at family gatherings. It was probably from this long-standing relationship that Mongolia and Tibet has long enjoyed a strong friendship and that Buddhist practices have been able to spread so quickly and firmly among Mongolian communities.

All of us at DorjeShugden.com wish to pay tribute to this great master, and to thank him for his tireless work to help countless practitioners over so many centuries. We eagerly await the return of the next (10th) incarnation, to continue the incredible works of his illustrious and beautiful lineage in Mongolia and beyond.

The Relationship between Buddhist Tantra and Hindu Tantra

Translated by Gavin Kilty. Prepared by Michael Lewis. Printed in From Tushita, edited and published by Michael Hellbach, Tushita Editions, 1977.

Although some scholars have maintained that Buddhist tantra was derived from Hinduism, this is not correct. The theory, prevalent among those who adhere to the tenets of the Hinayana, is based on a superficial resemblance of various elements of the two systems, such as the forms of the deities, the meditations on psychic veins and airs, the fire rituals, etc.

Though certain practices, like the repetition of mantras, are common to both Hindu and Buddhist tantric traditions their interpretation, i.e. the inner meaning, is vastly different. Furthermore, Buddhist tantra is superior because, unlike Hinduism, it contains the three principal aspects of the Path: renunciation, the enlightened attitude and the right philosophy.

To elaborate: as even animals want freedom from suffering, there are non-Buddhist practitioners who wish to be free from contaminated feelings of happiness and so cultivate the preparatory state of the fourth absorption (Dhyana). There are even some non-Buddhists who temporarily renounce contaminated feelings of happiness and attain levels higher than the four absorptions.

However, only the Buddhists renounce all these as well as neutral feelings and all-pervasive suffering. Then by meditating on the sufferings together with their causes, which are mental defilements, they can be abandoned forever. This is why, while non-Buddhists meditate on the form and formless states and attain the peak of worldly existence, samadhi, they cannot abandon the mental defilements of this state. So, when they meet with the right circumstances anger and the other passions develop, karma is created and the wheel of the circle of rebirth begins to turn.

Because of this and similar reasons, such practices are not fit to be included in the Mahayana. They resemble neither the common sutra path comprising: the attitude of renunciation which wishes for freedom from the cycle of rebirths; the wisdom which correctly understands egolessness, which is the right philosophy acting as an opponent to ignorance-the root of cyclic existence; and the development of the mind which aims for complete enlightenment for the sake of all sentient beings; nor do they resemble the practices of the exclusive tantric path of the Great Vehicle.

The Origin of Tantra

The tantras were spoken by the Buddha himself in the form of his supreme manifestation as a monk, also as the great Vajradhara and in various manifestations of the central deity of specific mandalas. The great beings, Manjushri, Samantabhadra, Vajrapani and others, urged by the Buddha, also taught some tantras.

In terms of the four classes of tantra, the Kriya tantras were taught by the Buddha in the form of a monk, in the realm of the thirty-three gods on the summit of Mt. Meru, and in the human world where Manjushri and others were the chief hearers.

The Pung-Zang tantras were taught in the realm of Vajrapani. Others were taught by the teacher, Buddha himself, and with his blessings some were explained by Avalokiteshvara, Manjushri and Vajrapani while others were spoken by worldly gods.

The Carya tantras were also taught by the teacher Buddha in the form of his supreme manifestation in the celestial realms and in the realm called Base and Essence Adorned with Flowers.

The Yoga tantras were taught by the Enlightened One when he arose in the form of the central deity of each mandala in such places as the summit of Mt. Meru and in the fifth celestial realm of desire.

The Anuttara tantras were also taught by the Buddha. In the land of Ögyan the Buddha, having manifested the mandala of Guhyasamaja, taught King Indrabodhi this tantra. The Yamantaka tantras were taught by the teacher Buddha at the time of the subduing of the demonic forces and they were requested by either the consort of Yamantaka or by the consort of Kalacakra. The Hevajra tantra was taught by Lord Buddha when he arose in the form of Hevajra in the land of Madgadha at the time of destroying the four maras. The tantra was requested by Vajragarbha and by the consort of Hevajra.

Having been requested by Vajra Yogini, the Buddha, in the manifestation as Heruka on the summit of Mt. Meru, taught the root tantra of Heruka and, when requested by Vajrapani, taught the explanatory tantra. As for the Kalacakra tantra, the mighty Buddha went south to the glorious shrine of Dharnacotaka and there, manifesting the mandala of the Dharmadhatu speech surmounted by the mandala of Kalacakra, taught this tantra to King Chandrabhadra and others. Although he appeared in many different manifestations, actually the tantras were taught by the enlightened teacher, Lord Buddha.

What happens during an initiation

In the initiations of each of the four classes of tantra there are many differences, some great and some small, and so therefore one initiation is not sufficient for all mandalas. At the time of initiation some fortunate and qualified disciples, when receiving the initiation from a qualified master, develop the wisdom of the initiation in their mind streams. Unless this happens, sitting in initiation rows and experiencing the initiations of the vase and water, etc. will implant instincts to listen to the Dharma but little else.

An initiation is necessary to study tantra because if the secrets of tantra are explained to someone who has not received initiation, the guru commits the seventh tantric root downfall and the explanation will be of no benefit whatsoever to the mind of the disciple.

The Relationship between Sutra and Tantra

Regarding renunciation and bodhicitta, there is no difference between Sutrayana and Tantrayana, but regarding conduct there is. Three kinds of conduct have been taught: the disciple who admires and has faith in the Hinayana should separate himself from all desires; the disciple who admires the Mahayana should traverse the stages and practice the perfections; while he who admires the deep teachings of tantra should work with the conduct of the path of desire.

From the point of view of the philosophy, there is no difference in emptiness as an object of cognition but there is a difference in the method of its realization.

In the sutra tradition the conscious mind engages in meditative equipoise on emptiness, while in tantra the innate wisdom, an extremely subtle mind, is involved and the difference therefore is great. The main practice of Sutrayana, engaging in the path as a cause to achieve the form body and wisdom body of a buddha, is the accumulation of wisdom and virtue for three countless eons and the accomplishment of one’s own buddhafields.

Therefore, Sutrayana is known as the causal vehicle. In tantra one concentrates and meditates, even while still a beginner, on the four complete purities which are similar to the result—that is, the completely pure body, pure realm, pure possessions and pure deeds of an enlightened being. Thus tantra is known as the resultant vehicle.

The Four Traditions

As for the sutra tradition, the explanation of the Hinayana and Mahayana is the same in all the four great traditions. Also, as far as the preliminary practices are concerned, there are no differences apart from the names. In the Gelug tradition they are called the Stages of the Path of the Three Motives; in the Kargyü they are known as the Four Ways to Change the Mind; the Sakya refer to Separation from the Four Attachments; while the Dri-gung Kargyu speak of the Four Dharmas of Dag-pa and the Five of Dri-gung.

In tantra, the individual master’s way of leading the disciples on the path depends on his experience and the instructions of the tantric root texts, together with the commentaries of the great practitioners. These result in the entrance into practice being taught a little differently. However, all are the same in leading to the final attainment of the state of Vajradhara.