His Eminence Kundeling Rinpoche speaks openly, from the heart and logically about the Dorje Shugden ban. How this ban has affected himself, his students, his life, the lives of Tibetans and practitioners around the world. Kundeling is one of the few lamas who contribute to the lifting of the Shugden ban risking his life as he has received numerous death threats which has not deterred him. He continues to guide his students all over the world to continue to ‘fight’ peacefully to remove the illegal ban on Dorje Shugden by His Holiness the Dalai Lama. The Dalai Lama has never once told his followers not to perform violence on Tibetans who speak against his policy. In fact on the official CTA website, they make known to the Tibetan world who dare protest against the Dalai Lama. You can see for yourselves here: http://tibet.net/dolgyal-shugden/ Which democratic government in the world will post pictures of peaceful demonstrators? Included are their backgrounds and also addresses in some cases. It is clearly to incite the Tibetans to take action against these fellow Tibetans while the Tibetan leadership sit back and say “We didn’t tell them to do it”. But CTA posted their pictures which is worse. Tibetan leadership (CTA) dare not post the pictures of non-Tibetan Protestors, which you should take note. If these Tibetan protestors were a ‘danger’ to the Dalai Lama’s life, surely the other foreign protestors would be the same threat by logical deduction? Why are they not posted? Because CTA dare not castigate the financial help they are receiving from foreign governments by inciting hatred towards their respective citizens.

Kundeling Rinpoche has done much work to remove the ban against Dorje Shugden and we can only say he continues to do so by various means which would not be spoken about here as it would further endanger his life. The Tibetan leadership in their history has been known for violence, murder, arrests, torture and basically defamation. Kundeling will continue his works solely due to his devotion towards his lineage, teachers and practice.

Kundeling Rinpoche’s perfect command of English, indepth knowledge of the political/spiritual issues within the Tibetan communities makes him an authority on why the ban was put into place at all. His direct and clear cut explanation would help anyone trying to understand this ban, which has caused confusion for millions around the world.

This is a must watch interview in which the listener can learn so much about the inner workings of what was the formerly known Tibetan Government and now named the Central Tibetan Administration (CTA). Some of the information Kundeling Rinpoche reveals is heartbreaking as well as shocking, but necessary.

Kundeling Rinpoche’s intelligent talk shows exceptional courage in how he faced the bleakest moments of his life by simply following his heart in his spiritual convictions. He didn’t choose his spiritual path for political reasons whatsoever, but it has become political and threatening his life at times. But he remains stalwart and firm in his convictions handed to him by his erudite masters.

This must watch interview is moving, informative and at the same time highly necessary to understand why the ban was put into place. You can agree or not agree with Kundeling Rinpoche, but one thing is for sure, what he says is compelling and from the depths of his personal experience.

Please take note: When pro-Shugden people protest against Dalai Lama it hurts the Dalai Lama supporters. But how about when pro-Dalai Lama supporters and Tibetan leadership say negative things about Shugden lamas, practice and the Shugden protector? Also having printed and online material against Shugden?  It also hurts does it not? The Tibetan leadership and CTA started this.  Because prior to the ban, everyone was in harmony. The Tibetan leadership have hurt and damaged the sentiments of millions of Shugden pactitioners in Tibet and around the world. How come they must remain silent? When this is done, do they not have the right to protest, speak up and be heard?  Why not peacefully speak up and rectify the situation?  Now there is no harmony within Tibetan Buddhism. The disharmony will continue as the Shugden ban issue will not die down. The practice will not go away. Who knew about Shugden purported damaging effects prior to this. No one, as there was none. The Sakya and Gelugpa Traditions peacefully practiced  Shugden for 350 years while being in harmony with all other Buddhists.  People were practicing for hundreds of years and there was no damage to anyone by Shugden. Impossible.  It’s only when the Tibetan leadership instituted the illegal ban on Shugden all the disharmony arose. The disharmony continues and is growing.

Everyone deserves the right to practice or worship any deity they wish and no one should criticize. If they do criticize, be prepared for opposition.  Only the Dalai Lama can change this by removing the ban. Why hurt the sentiments of one group of Tibetans and millions around the world. We appeal to His Holiness the Dalai Lama to have an open and fair dialogue and find a solution to end this irrational ban. No one is enjoying this turmoil.

Jigme K
(Student and admirer of Kundeling Rinpoche)

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

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

Tulku Drakpa Gyeltsen: Unbearable Jealousy

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

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

Kyabje Pabongka Rinpoche: Political Convenience

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

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

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

The Karmapa Controversy: Divide and Conquer

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

The 16th Gyalwa Karmapa, Rangjung Rigpe Dorje

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

The 17th Karmapa Trinley Thaye Dorje recognized by the Shamarpa

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

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

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

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

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

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

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

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

The 3rd Domo Geshe Rinpoche: Reward for Obedience

The previous Domo Geshe Rinpoche Ngawang Gyalten Jigme Chökyi Wangchuk

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

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

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

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

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

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

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

The 13th Kundeling Rinpoche: Discrediting the Enemy

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

The 13th Kundeling Rinpoche

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

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

The other Kundeling Rinpoche, recognized by the Dalai Lama

A Ladrang’s Worst Nightmare?

Kyabje Zemey Rinpoche

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

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

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

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

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

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

Kundeling Rinpoche of Drepung Gomang Monastery and Zawa Rinpoche

I am a Dutch student of Kundeling Rinpoche, one of the Dalai Lama’s major critics in the Gelugpa tradition. I’ll try to give an explanation of the Dorje Shugden controversy that is both understandable for those who are not initiated in the Mahayana-Vajrayana Buddhist tradition and still explains the very crux of the problem.

When I met Kundeling Rinpoche in 1995, I was interested in Buddhism and thought he might teach me more then what I learn from the zen-meditation class I kept falling asleep in. I was apprehensive with the idea of following a guru. However, I attended some of his lectures and was especially impressed by the search for purity that his form of Buddhism stands for.

This together with the attitude of examining the mind to find out how thoughts function, gave me the enthusiasm to meet up with him again in 1996. ‘Tame your mind’, and ‘mind is always stronger than matter’ are two teachings that were very appealing to me back then.

Buddhism is not about faith but about examining your present situation. Being in a fragile body that can break down at any moment, how do you make your life meaningful? You shape your own destiny and if you want to grow towards enlightenment like the Buddha himself did, you can progress towards that goal.

This was the first time I heard a Protector Deity existed and he is a sort of helper on this path towards enlightenment. In fact, it is nothing more then a powerful thought and this deity is helpful in keeping the mind focused on the goal of enlightenment that one chooses to pursue. A protector helps to create the right circumstances to study Buddhist Dharma, and he is said to have given up his life to protect the serious Buddhist practitioner that relies upon him.

However as I said before, it was just a thought. However as thoughts seem to be more important then matter, it really does make a difference if one has the backing of a fierce thought! Then, I heard that the name of my teacher’s protector deity was Dorje Shugden and that the Dalai Lama had banned this specific deity from the pantheon of protector deities. The Dalai Lama’s explanation was that this specific deity causes hindrances in solving the Tibetan diaspora and was bad for his health. Supposedly people who relied on this deity were just after money instead of Buddhism, so this deity seemed to be out of order.

My lack of understanding at the time was such that I had no shame to ask Kundeling Rinpoche why he did not just choose another deity to protect him. In the end, this deity-reliance is just a powerful thought, it’s just about faith and if you put your faith in another deity, why wouldn’t this work just as good or maybe even better then Dorje Shugden, surely the Dalai Lama will know, won’t he?

This article is related to another article written by the same author below: http://www.dorjeshugden.com/?p=3635

Editor’s Note: The article came out a while back but it is clear that the ban on Dorje Shugden practice created more issues than solving them. The ban has split the Tibetan diaspora, caused students to abandon their teachers and Lamas and monks were harmed, threatened and ostracized.

Despite the Dorje Shudgen practice prevailing and increasing worldwide since the ban was first implemented, the Dalai Lama enjoys a healthy life way above the average Tibetan. The Tibetan cause has got nothing to do with the Dorje Shugden practice. If all of us were to stop practicing Dorje Shugden; Tibet is still not going to be free from China’s influence. The law of cause and effect cannot be undone by giving up our freedom to practice.

Perhaps, if the Central Tibetan Administration (CTA) were to give freedom of religion back to Dorje Shugden Lamas and practitioners, it could turn into a powerful cause for self-autonomy of Tibet in the future. Give freedom and get back freedom in return. This could be put into effect by Dorje Shudgen Lamas who have a very good standing in China.

Source: http://www.newstatesman.com/blogs/the-faith-column/2008/08/dalai-lama-deity-banned