The young 10th Zhabdrung Rinpoche

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.

By: Solaray Kusco

High in the foothills of the Himalayas, from their base in Dharamsala, North India, the Central Tibetan Administration (CTA; Tibetan leadership in exile) has spent the last 60 years in a coordinated campaign to vilify and isolate China. It is becoming increasingly clear however, that their efforts have been in vain because the world today watches China’s rapid and ongoing transformation from a provincial backwater that was easy to malign for her Communist past, into a world superpower with sophisticated politics and great economic vigor.

As part of their campaign against China, the CTA has always promoted themselves and pre-1959 Tibet as some kind of idyllic Shangri-la. Thanks to canny marketing, for decades Tibet supporters were swept away by romantic notions of a land of snows filled with grand old lamas full of wisdom, and free from the shackles of capitalism, materialism and politics. While there is some element of truth to this, and many lamas were indeed great beings, pre-1959 Tibet was in fact a generally feudalistic society with deeply entrenched ideas about rank and servitude. If you were born a serf, it was because of your karma and you were bound to serve whoever was wealthier than you until your karma was exhausted. Unlike other more meritocratic societies, there was very little opportunity for upwards social mobility.

This form of ‘governance’ has been relocated into the Tibetan diaspora, where the nobility and aristocrats of pre-1959 Tibet continue to rule life in exile, and names such as ‘Aukatsang‘ and ‘Gyari’ fill the ranks of the leadership. One person still sits at the top, dictating all decisions and policies that the government, a mouthpiece for democracy, enforces on his behalf.

The Tibetans were able to do this in pre-1959 Tibet, as well as in exile, because of the global reputation of Vajrayana Buddhism and, more importantly, that of His Holiness the Dalai Lama. Few in the world have achieved the universal rank and reputation of the Dalai Lama and until recently, he has enjoyed a warm welcome all over the world. Lauded as a paragon of compassion and all-knowing wisdom, the Dalai Lama and, by default, the CTA have had near-carte blanche to do as they pleased for the last 60 years. Political rivals, for example, could be disposed of as they pleased; in pre-1959 Tibet, this might have been through the use of poison or assassins but in the exiled community, it has taken on the more elegant, though no less violent, form of labelling someone a Chinese spy to upset the Tibetan people and “sic ‘em” on one another.

One other nation close to Tibet that has benefited from similar tropes is Bhutan, another Vajrayana Buddhist nation that continues to enjoy a very positive response globally. While most aspects of Bhutan are very admirable, including their carbon-negative status as well as emphasis on happiness and peace instead of materialism, there exists a side of Bhutan that not many know about.

Going back to the beginning

Modern-day Bhutan was founded by His Holiness Zhabdrung Rinpoche Ngawang Namgyal, an attained being who unified many warring fiefdoms into one kingdom. Not only was he an astute military strategist and shrewd statesman but he was also an accomplished meditator and a patron of arts, culture and Buddhism. As the secular leader of Bhutan, he sought to create a Bhutanese cultural identity that was distinctly different from the Tibetan one. He implemented a unique judicial and legal system in the country, splitting control of Bhutan between a religious leader (Je Khenpo) and a secular one (Druk Desai). It is a system of governance that persists until today, albeit in a modified form. Zhabdrung Ngawang Namgyal was also militarily-minded and established many dzongs (fortress monasteries) throughout Bhutan, including the strategically-located Simtokha Dzong close to Thimphu, the capital city. This allowed him to control traffic between Paro Valley in the west and Trongsa Valley in the east.

As a religious leader, Zhabdrung Ngawang Namgyal was open-minded and although his personal Drukpa Kagyu practice prevailed to become the state-sponsored faith, he allowed the Nyingmapas to continue undisturbed with their worship. He even hosted Jesuits in his court, unlike Tibet, which continued to remain closed off to foreigners and visitors for many more centuries.

This 252-year-old statue of Zhabdrung Ngawang Namgyal Rinpoche was acquired by The Asiatic Society in Kolkata in 1865. (Souce: dnaindia.com)

Due to his activities and deeds, Zhabdrung Ngawang Namgyal’s image can be seen painted on walls in temples and homes all over the country. It is said that every Bhutanese home in the country has a statue of this great lama who did so much to bring Bhutan together, and give them the tools to grow and prosper for many more centuries.

One might think that such an illustrious lama would come back in his next life with no impediments for the continuance of his great works. Unfortunately, Zhabdrung Ngawang Namgyal’s successors did not fare as well as their predecessor.

After his passing, Zhabdrung Ngawang Namgyal’s subsequent incarnations returned as multiple emanations. Some say that the recognition of a body, speech and mind emanation of the Zhabdrung line was an intentional move on the part of the secular Bhutanese leadership, who conspired to recognize more than one reincarnation so that power could not be consolidated into one individual. And in addition to the recognition of more than one reincarnation, Zhabdrung Ngawang Namgyal’s reincarnations also appear to have developed a habit of dying at a young age.

A summarized list of the demise of the Zhabdrung lineage goes as follows:

Click to enlarge

Rumors abound of the Bhutanese leadership’s role in all of these deaths; sources speak of a prophecy that foretells the demise of the Bhutanese monarchy should the Zhabdrung mind emanation ever be allowed to come of age, and gain all the resources that comes with a full and proper recognition.

This would certainly be a very good reason for the Bhutanese leaders to suppress the Zhabdrung incarnations and it appears that they have been successful with at least the body incarnation lineage which died out in the mid-18^th century. The speech and mind emanations, on the other hand, continued well into the 20^th century.

The Zhabdrung lineage in the 21^st century

The 10th Zhabdrung Rinpoche

Today, the 10^th Zhabdrung mind emanation, Zhabdrung Rinpoche Jigdrel Ngawang Namgyal (Pema Namgyal), is rumored to reside in Kalimpong, away from the potential tumultuousness of a relationship with the country his previous incarnation established. That is not to say the 10^th Zhabdrung Rinpoche has not tried to establish a relationship; the fact he attempted to do so actually led to a very eventful early life for the young reincarnation.

The 10^th Zhabdrung Rinpoche was born in 2003, two months before the 9^th Zhabdrung Rinpoche passed away. Within Vajrayana Buddhism, this is not an unusual occurrence. For example, Guru Deva Rinpoche is known to have emanated in a similar way, ejecting his consciousness into his son before he passed away.

Under the guidance and recognition of the 17^th Karmapa Ogyen Trinley, the young boy was recognized as the 10^th Zhabdrung, the declaration taking place in Bodhgaya in 2004. The boy was just one year and four months old at the time. He and his supporters were subsequently invited to Bhutan to face Bhutan’s reincarnation committee, set up by the government to validate all tulku recognitions. Tulkus who are not recognized by this body may not promote themselves as reincarnations and are subject to a variety of institutionalized consequences. Supporters of such unapproved claimants also face harsh punishments.

Thus the 10^th Zhabdrung Rinpoche travelled to Bhutan accompanied by his parents as well as the oracle who had recognized him. Upon their arrival in Thimphu, the oracle was promptly thrown in jail while the boy and his parents were held in a secret location. The 10^th Zhabdrung Rinpoche was then declared to be a fake and, instead of being released, he and his parents were put under house arrest. Their current whereabouts remain unknown; the last reports about them are in 2014, when they were said to have still been under house arrest. Nothing was published about their release, and reports about the 10^th Zhabdrung Rinpoche residing in Kalimpong remain unconfirmed.

Similarities with China

It would be remiss if we failed to see how the 10^th Zhabdrung Rinpoche Jigdrel Ngawang Namgyal’s situation closely mirrors that of China and the 11^th Panchen Lama.

A relatively benign example is the fact the 10^th Zhabdrung Rinpoche is rumored to have three emanations – a body, speech and mind incarnation. The same can be said of the 11^th Panchen Lama – there is the Dalai Lama-recognized candidate and the China-backed Panchen Lama, whom the Dalai Lama has just confirmed is the “official Panchen Lama”.

Another example of the similarities is China’s “living Buddhas” list which is a record of all state-recognized tulkus throughout China and Tibet. Those who do not make it onto the list are subjected to greater levels of scrutiny and monitoring; in Bhutan, it appears that those who fail to meet the standards of the reincarnation committee face harsher consequences than mere scrutiny and monitoring.

(Left to right) The Panchen Lama candidate chosen by the Dalai Lama, Gedhun Choekyi Nyima and the Panchen Lama candidate recognised by China, Gyaincain Norbu.

Just like China, the Bhutanese leadership claim that this committee was set up to prevent abuse of the tulku system by charlatans but lamas like the 10^th Zhabdrung Rinpoche, who is recognized by his followers but not by the committee, would argue that the committee and its lists are open to abuse, and can be employed to shut out potential political rivals or threats to the system.

Similarly, in the case of the candidates for the 11^th Panchen Lama, when the Dalai Lama’s candidate was recognized and announced, the young boy disappeared just a few days later. The Tibetan leadership claim that the child has been under house arrest for the last 22 years. In the case of Bhutan, the 10^th Zhabdrung Rinpoche was placed under house arrest upon his arrival in Bhutan from India 13 years ago, and his current whereabouts also remain unknown or otherwise unconfirmed.

And just like China, whose leadership has a reputation for making swift work of political rivals, it would appear that the Bhutanese leadership are also quick to dispatch of any potential threats to their position and power, the sudden and early demise of many Zhabdrung emanations being evidence of this. As Dr. Dhurba Rizal notes in his book The Royal Semi-Authoritarian Democracy of Bhutan, the Zhabdrung incarnations have “continued to appear and have to be dealt with poisonings, pushing off rooftops, and strangulations“, leading to subsequent incarnations taking rebirth further and further East, away from Bhutan.

Double standards from the CTA

What is intended here is not an indictment of Bhutan’s practices and policies but rather an examination of the CTA’s double standards, hypocrisy and obvious political machinations for their own benefit.

Ironically, everything that the CTA has accused China of, and could accuse Bhutan of, they are guilty of themselves. For example, China has a list of officially-recognized tulkus and Bhutan has their reincarnation committee. The Tibetan government have the exact same thing in the form of the Dalai Lama. Any reincarnations who do not meet with his approval are shunned and segregated by the community.

So while the CTA has been very vocal about China’s perceived foibles and attempts at regulating religious practices, they have on the other hand been silent on Bhutan’s actions. The CTA does not hesitate to claim that China is an authoritarian regime, yet they say nothing when witnessing similar practices in Bhutan. So why is it the CTA feels entitled to comment on one situation and not on the other? The answer lies, as always, in the CTA’s self-interests.

1. It’s harder to criticize someone with a good global reputation. Bhutan has a better standing internationally while China does not. It is easier for the CTA to vilify China when everyone already dislikes China’s Communist background. It’s much harder for the CTA to vilify Bhutan when the world lauds Bhutan for approaching globalization without losing Bhutanese culture, tradition and flair. If the CTA were to criticize Bhutan for anything, it would only make them look like petty, jealous, playground rivals and the Tibetan leadership risks a public relations backlash.
2. Relations between the Bhutanese and Tibetans are only just improving, and they have to make amends. After decades of attempts at destabilizing Bhutan, including an assassination attempt on the King in the 1970s, the CTA do not want to jeopardize their already-fragile relationship with Bhutan, who may be a potential ally in a world where the CTA are rapidly losing friends. In the Himalayan region especially, the CTA have few friendly faces to turn to – Bangladesh and Pakistan have no interest in them, Nepal has turned towards China and India is on her way to doing the same. All that remains is Bhutan, the last Vajrayana holdout that the CTA can hope for.
3. They have nothing to gain. It is not necessary for the CTA to hold Bhutan to the same standards that they attempt to impose on China because they have nothing to gain in doing so. Hence, when they criticize China for getting involved in religious matters, it is not because the CTA is trying to defend any real principle or standard, for example that an atheist government should not be involved in religion. They criticize China purely because they have something to gain from doing so – it helps the Tibetans to continue looking like victims, thus making them appear to be deserving recipients of more free financial aid.

Conclusion

The ban on Dorje Shugden had many unintended consequences, one of which was the discovery and highlighting of many controversies within Vajrayana Buddhism. Because the discrimination against Dorje Shugden was at total odds with the world’s general view of Buddhism being tolerant and compassionate, this led people to investigate what else Vajrayana Buddhists have been doing which may not fit Buddhist stereotypes.

Hence everyone was able to witness the conflict within the Karma Kagyus due to the issue of the three Karmapas, caused by the CTA. They were also treated to a display of forceful conversions of Drukpa Kagyu monasteries, which the CTA stood by silently and watched. And everyone saw how the Jonangpas were discriminated within the Tibetan Parliament by being refused equal representation.

And of course, everyone has seen the ongoing decades-long persecution of Dorje Shugden practitioners. When the CTA first banned the practice 20 years ago, one of the justifications they gave for the ban was the alleged link between Shugden practitioners and the Chinese leadership. According to the CTA, Shugden practitioners are bad, bad, bad because they are connected to the Chinese leadership who act in an authoritarian manner.

Yet, right at the CTA’s doorstep is the Bhutanese leadership acting in a similarly authoritarian manner but the CTA remains silent over this. Again, this is not an indictment of the way Bhutan chooses to operate. Every sovereign nation has a right to choose their form of governance; that is, Bhutan has a choice in how they wish to operate, and so does China.

But the fact is that every nation has events in their history that they are not proud of. For Bhutan, this may be their treatment of the incarnations of the Zhabdrung lineage. For China, it may be the way in which intellectuals were treated during the Cultural Revolution. For the US, it may be their involvement with issues like Guantanamo Bay which they have not been held accountable for, or the continued racism against African-Americans. Similarly, the 2.3 million people in the American prison system (as of 2017) would also argue that their government has acted in an authoritarian manner with regards to their incarceration.

What is clear is that the CTA’s choice of who they condemn is not based on any particular consistent principle, but on where they stand to gain the most. They do not condemn the US for their war crimes because the American government gives them US$17mil every year; they do not condemn Bhutan for their treatment of the 10^th Zhabdrung Rinpoche because Bhutan may potentially be their last ally. But they DO condemn China because pitting themselves as the David against a super-powered Goliath has been a lucrative move for the last 60 years. But with China’s ascent to political and economic supremacy, how much longer can the CTA draw from this seemingly-unending well of money before it runs dry?

Addendum

News of the 10th Zhabdrung Jigdrel Ngawang Namgyal’s unwarranted house arrest even made headlines on the Buddhist Channel website. Click on the image below to read more.

Click to enlarge. (Source: http://www.buddhistchannel.tv/index.php?id=40,3674,0,0,1,0#.WyK4w1Uzayp)

 
Sources:

• The Royal Semi-Authoritarian Democracy of Bhutan by Dr. Dhurba Rizal (July 2015; Lexington Books)
• http://www.bhutandnc.com/bhutantoday%20-May.htm
• http://www.buddhistchannel.tv/index.php?id=40,3674,0,0,1,0
• http://www.vijayvaani.com/ArticleDisplay.aspx?aid=2831
• http://www.ipajournal.com/2012/09/26/is-new-shabdrung-threat-to-bhutanese-royals/
• http://www.buddhistchannel.tv/index.php?id=42,1818,0,0,1,0#.Wt1z3dNubhM

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.

By Shashi Kei

On 17^th May 2017, the Central Tibetan Administration (CTA; Tibetan leadership based in Dharamsala, North India), the exile government of the 14^th Dalai Lama, released a video with the title ‘Ten Facts About the Missing Panchen Lama’. It was on the occasion of the “22^nd anniversary of the enforced disappearance of Gedhun Choekyi Nyima”, the boy that the Dalai Lama had declared to be the reincarnation of the 10^th Panchen Lama.

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The Department of Information and International Relations (meaning the CTA’s propaganda department) had enlisted the help of a member of the Indian Parliament, Dr Abishek Singhvi to declare the alleged 1995 abduction of Gedhun Choekyi Nyima by the Chinese government as, amongst other things, a “major invasion of the fundamental, spiritual and religious rights of the Tibetan people”. The said video also ascribed a number of adjectives to the Chinese government – harsh, cruel, dictatorial, unrepentant, and unrelenting; it accused the Chinese government of having applied “brute force” in appointing a puppet 11^th Panchen Lama who, Dr Abishek declared, will be met with repulsion and rejection.

The elasticity of truth

The 2017 video was then the latest in an ongoing series of CTA-sponsored agitprop with two specific and conjoined purposes — (i) to continue to conjure up whatever controversies were possible such as the Panchen Lama issue in order to undermine the credibility and reputation of China; and (ii) to keep existing fault lines such as the Panchen Lama controversy created in 1995, from repairing.

In its confrontation with China, smear campaigns and the promotion of highly inflammatory issues that could incite social unrest within China were the Dalai Lama and Central Tibetan Administration’s (CTA) weapons of choice, which they wielded with incredible skill. The Dalai Lama, an astute politician who has wielded unfettered power for far longer than any government or dictator in history, knew well what the Chinese feared most, which is expressed in an old Mao dictum – “a single spark can start a prairie fire”. Therefore, creating sparks became an art form of the Tibetan government in exile.

Gedhun Choekyi Nyima, the Dalai Lama’s candidate for the 11th Panchen Lama, who disappeared shortly after he was recognized. A few months later, the Chinese government recognized their own candidate and since 1995, the Dalai Lama has persisted in his claim that the Chinese candidate is a fake and merely a puppet of the Chinese Communist Party (CCP). Then suddenly in April 2018, the Dalai Lama changed his mind and endorsed the Chinese Panchen Lama.

But there are other aspects to the Dalai Lama’s range of armaments in the Tibetan people’s conflict with China — an uncanny ability to find and use knowing and unknowing proxies such as Dr Abishek to broaden the frontage of attack on China, and knowing when to take up and when to let down such allies which were often used as mere collateral.

And so, one year later, on 25^th April 2018, the Dalai Lama made a complete mockery out of not only Dr Abishek Singhvi, the Indian Member of Parliament, but also the International Campaign for Tibet (ICT) chaired by Richard Gere, the United Nations, a list of US-based lobbyists and politicians, and even the CTA itself; indeed, everyone who since 1995 had been led by the Dalai Lama to believe that Gyaincain Norbu, whom the Chinese government had recognized and enthroned as the 11^th Panchen Lama, to be a fake and merely a political puppet.

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In speaking to members of the media on his arrival at Gaggal Airport in Dharamsala, the Dalai Lama said that in the Tibetan Buddhist tradition, it is not unusual for enlightened beings to have as many as five reincarnations, citing the example of a famous Tibetan Buddhist personage. Taken in context, what the Dalai Lama meant was that both the Chinese-enthroned 11^th Panchen Lama (Gyaincain Norbu) and his 1995 candidate, Gedhun Choekyi Nyima are equally rightful heirs to the throne of the Panchen Lama and, in fact, the Dalai Lama acknowledges the Chinese Panchen Lama to be the official 11^th Panchen Lama. In essence, what the Dalai Lama said is tantamount to an endorsement of the Chinese-enthroned 11^th Panchen Lama Bainqen Erdini Qoigyijabu (Panchen Gyaincain Norbu) and a recognition of his legitimacy as the highest-ranking Tibetan Buddhist lama in Tibet, in the Dalai Lama’s absence.

His Holiness the 11th Panchen Lama with his teacher, Kachen Jamyang Gyatso and the Panchen Lama’s parents. Kachen Jamyang Gyatso has tutored the Panchen Lama since he was a young child, and the two share a very close relationship.

The mystery is how a ‘fake’ could have morphed into an authentic 11^th Panchen Lama, worthy of the Dalai Lama’s approval and commendation. Clearly, the candidate the Chinese government chose and enthroned has not changed and neither has the Chinese government, the Dalai Lama or the enmity between them. But those who are more familiar with Tibetan Buddhist history would know that this is not the only time the Dalai Lama has made a sudden about-turn on issues which logically cannot alter in its substance in such a casual way. The Dorje Shugden controversy is another whereby the Dalai Lama had personally worshipped this Tibetan Buddhist deity for close to 40 years, even composing one of the most popular praises to him, before suddenly declaring the same deity, Dorje Shugden, to be a malignant force to be shunned.

Effectively, the Dalai Lama was admitting that he had erred on the Panchen Lama issue, a controversy that he had fanned for over 20 years. In 1995, the Dalai Lama had insisted that he could not accept Gyaincain Norbu as having any possibility of being the right Panchen Lama. This was because the Dalai Lama had “conducted all the necessary religious procedures with great care” before naming his own candidate as the reincarnation of the 10^th Panchen Lama and that the Dalai Lama’s recognition could not be wrong and “cannot be changed”. His recent remarks however concede that the Chinese government has chosen the correct reincarnation of the 10^th Panchen Lama and the methods the Chinese government employ in the recognition process of high tulkus is in fact proper. The Chinese government definitely consulted very high lamas who are in Tibet to use their ancient methods, to recognize the 11^th Panchen Lama.

Ironically, the Dalai Lama has himself said on a number of occasions that the tulkus of high lamas guide their own reincarnations and there is no way for any man or force to manipulate or hijack the reincarnation of a highly realized being. That is to say, if the 10^th Panchen Lama wanted to take rebirth in a situation whereby he is recognized by the Chinese leadership, then that is exactly what he did. The Dalai Lama also cited the historical example of Khyentse Wangpo of the Sakya tradition as proof that high lamas can take up to five reincarnations – Body incarnation, Speech incarnation, Mind incarnation, Activity incarnation and Qualities incarnation. In fact, the 10^th Panchen Lama himself was one of two qualified incarnations, the other being Panchen Otrul Rinpoche who continues to turn the wheel of Dharma in Europe, America and the Far East. This is no secret and the Dalai Lama is fully aware of all this.

So, it cannot be new information that suddenly changed the Dalai Lama’s mind about the Chinese Panchen Lama. But that narrative would not have suited the Dalai Lama’s intended agenda at the time nor would it have been useful to the Tibetan cause for the past 20 years. But it suits the Dalai Lama’s scheme now. And so, we see in this situation a very powerful weapon the Dalai Lama exerts — the ability to bend facts and reality without being questioned. And as the Dalai Lama demonstrates on this occasion, in a mere two minutes, he has created a seismic shift in the Tibetan people’s engagement with China, one that will seal their fate forever.

Whether intended or not, the Dalai Lama has also effectively given his seal of approval to China’s claim as to its capability and sovereign right to be involved in spiritual matters. He has cleared the way of old obstacles for China to get a firm handle on Tibetan Buddhism as an instrument of control, the same power the Dalai Lama has himself wielded for over 60 years with unprecedented deftness.

Sign at the entrance of the Dalai Lama’s temple in Dharamsala, India.

In the very same interview at Gaggal Airport on 25^th April 2018, the Dalai Lama also reported that Gedhun Choekyi Nyima, whom the Dalai Lama had claimed was kidnapped and has been held prisoner by the Chinese government since 1995, was in fact doing well and is receiving a good education. Since 1995, the Dalai Lama and his supporters have roused the world’s ire against China for allegedly abducting and illegally detaining Gedhun Choekyi Nyima as the world’s youngest political prisoner, and this case has been regularly cited as being a prime example of China’s abuse of human rights. But now, the Dalai Lama’s statement seems to indicate that, far from being abused and denied his human rights, Gedhun Choekyi Nyima has been treated well and even provided with a good education.

This statement is incongruous with the portrayal of the Chinese government by the Tibetan leadership over the decades, i.e. that of an oppressive and brutal regime that ruthlessly disposes of its enemies and those it sees as a threat. However, this incongruity does expose a characteristic of the same Tibetan leadership, that which treats facts and realities as putty to be shaped and moulded to fit shifting agendas.

The characteristic flip-flop of the Dalai Lama

Whilst the latest statement by the Dalai Lama on the Panchen Lama issue seems off-the-cuff, it should be disturbing that the Dalai Lama can be so flippant over something of this magnitude. The reincarnation of such a key figure in the Gelug lineage goes to the heart of Tibetan Buddhism and should never be taken lightly. And yet, this glibness offers a tremendously valuable opportunity to examine the character of the Dalai Lama and Tibetan leadership by exploring possible reasons for the Dalai Lama’s very sudden change of tune regarding a highly-charged issue.

1. The Dalai Lama was genuinely mistaken

The power and prestige of the Dalai Lama comes from his image (be it real or carefully manicured) as a simple Buddhist monk who is the embodiment of all that is good in the world, and who also happens to be a Buddha, and therefore can do no wrong due to his spiritual invincibility. On this premise alone, millions heralded the Dalai Lama’s views and became blind propagators of his ideologies and agendas. The Dalai Lama’s narrative and, by extension that of the CTA, were embraced by fans all over the world and upheld as dogma.

The Dalai Lama’s change of tune now regarding the ‘Chinese Panchen Lama’ sits very uncomfortably with the presumption of his spiritual invincibility but this is not immediately obvious to those who have been trained to merely follow instead of think and rationalize for themselves. If one were to apply logical thought to the issue, then either the Dalai Lama was wrong in 1995 to have proclaimed the Chinese Panchen Lama to be counterfeit, or he is wrong now to declare the Chinese Panchen Lama to be authentic and worthy to be regarded as the “official Panchen Lama” (in the Dalai Lama’s own words).

The Dalai Lama cannot be right on both contradictory counts but is it a question of his spiritual competence or a question of his integrity? From the perspective of spiritual examination, the Dalai Lama is said to be none other than the Buddha of Compassion, the great and all-knowing Avalokiteshvara or Chenresig. The Panchen Lama in turn is the Buddha Amitabha. Both are Buddhas and if this is true, how can one Buddha (Dalai Lama) be mistaken in recognizing another Buddha (Amitabha) when both are supposed to be of the same awakened essence? To suggest so would be to assail the very foundations of Buddhism. In short, it can only be a question of human integrity and not a question of spiritual efficacy.

Either the entire corpus of Buddhism is formulated on false assumptions or the Dalai Lama is a mere human being and subject to faults, mistakes and vices. Either way, it should be clear now that it would be a grievous error to blindly follow a leader on the presumption of soundness and trustworthiness in everything he does and proclaims. And if there is a case to be made for the human fallibility of the Dalai Lama, then one should also call into question the Dalai Lama’s endorsement of Ogyen Trinley Dorje as the 17^th Karmapa; he was one of three claimants but the Dalai Lama proclaimed him to be the only correct and rightful throne holder of the Karma Kagyu lineage. It would also mean that the Dalai Lama very likely erred when he declared the Dharma Protector Dorje Shugden to be a demonic force after he himself worshipped the deity for close to 40 years.

History will judge how the Dalai Lama, the supposed personification of compassion, could have allowed so many innocent and unknowing people to attack and denounce the Panchen Lama, the living Amitabha Buddha; the Karmapa, the living Bodhisattva Chenresig Simhanada; and Dorje Shugden, an enlightened being with a lineage that is over 300 years old, at a karmic cost that would be frightening if it could be calculated.

Kachen Jamyang Gyatso is no ordinary teacher. Renown for his scholarship and deep practice, Kachen Jamyang Gyatso’s reputation extends even beyond the borders of Tibet – he is well-known to be an erudite master and seasoned tantric practitioner, so there is little surprise that the Chinese leadership would have selected such a lama to educate His Holiness the 11th Panchen Lama. In this image, the humble teacher greets the humble disciple. You can see from Kachen Jamyang Gyatso’s face that he is very happy to meet his student.

2. Political expediency overrides spiritual truth

It is common knowledge that the Dalai Lama and the CTA have increasingly been given the cold shoulder by world leaders as the Tibetan issue becomes a dangerous liability and burden. India is the latest to keep the Dalai Lama and the Tibetan exile government at arm’s length, after almost 60 years of unprecedented support for the Tibetan cause. It was only with the blessings of the Indian government that the Tibetan leadership was able to form and function as a government without a country and without any accountability whatsoever. No other ‘government’ in the world enjoys such a privilege and with India’s permission, the Dalai Lama and the CTA have been emboldened to traverse the world and spread enmity against China.

In the meantime, countless NGOs and charitable organizations have sprouted globally, all collecting funds in the name of the Tibetan struggle. On top of this is funding from the United States of America which came as aid for the Democratic David in his struggle with a Communist Goliath. Little is known of how much or how little of these funds actually reach the poor Tibetan refugees but clearly, the CTA very quickly realized that it is very lucrative to be a thorn in China’s side, and that being in exile offers financial rewards they could not have received as a legitimate government. All they really had to do was remind the world of China’s oppression and Tibet’s ‘victimization’ by a vicious Chinese monster.

But now, with India changing its stance on China and preferring to formulate a new friendship with her mighty neighbor, the Dalai Lama and CTA may soon find themselves without their main sponsor. Left with little choice, the Dalai Lama now feels the need to appease China instead of irking her as he and the CTA have done for the past 60 years, all the while blaming the failure of the Tibetan people to return home on China’s refusal to come to the negotiating table.

Large turnout at the 11th Panchen Lama’s Kalachakra initiation in 2016, marking the revival of Tibetan Buddhism in Tibet.

The Dalai Lama’s endorsement of the Chinese Panchen Lama comes only days before an all-important closed door meeting between India’s Prime Minister Narendra Modi and China’s President Xi Jinping. It is expected that the Tibetan issue is on the agenda along with other border issues affecting Sino-Indian relationships.

In this context, the Dalai Lama’s change of tune is consistent with his other dramatic shifts including open declarations that “Tibet can remain in China”; that Tibet needs more development, which itself is a clear acknowledgment that the Chinese government have created benefits for the Tibetan people; and expressing his wish to return to Tibet as an individual as opposed to being a key person in the Tibetan people’s political struggle against China. In proclaiming that highly realized beings like the 10^th Panchen Lama could have taken more than one reincarnation, the Dalai Lama provides an avenue that legitimizes the Chinese Panchen Lama and, in effect, signals an end to Tibetan aggression towards China and perhaps the beginning of a new era of engagement. In this way, the Dalai Lama shows himself to be an astute politician to give away as a bargain, something that would soon be lost to him anyway.

In any case, this new approach of appeasing China seems to be the Dalai Lama’s chosen method at this time to solve the Sino-Tibetan conflict and to pave the way for himself and the Tibetan people to finally return to their homeland. This is the wish the Dalai Lama has harbored for 60 years and which has become more pronounced recently.

However, the Dalai Lama’s conciliatory overtures alone will not work, if it does not translate into official CTA policy. This will not be an easy sell as the likes of Sikyong Lobsang Sangay and Dhardon Sharling will have to face recalcitrant Rangzen warriors and those intoxicated with fumes of hatred for China, fed to them over decades, ironically, by the Tibetan leadership themselves.

No one can predict how well the Tibetan people will take to what is clearly the Dalai Lama’s new strategy. But it is clear that those who refuse to toe the Dalai Lama’s new line with regards to the Chinese Panchen Lama and all that the Panchen Lama stands for, are in fact working against the Dalai Lama and the weakening Tibetan cause. It remains to be seen whether the Tibetan cause will be finally lost because of the external enemies of the Tibetan people or the internal enemies who have sought to derail the Tibetan struggle through a myriad of distractions such as the Dorje Shugden conflict.

Significance of the Dalai Lama’s new proclamation

The Panchen Lama issue is one that has significant spiritual bearing. The Dalai Lama and Panchen Lama are regarded as the Sun and the Moon in the Tibetan Buddhist cosmos. In the absence of the Dalai Lama, the Panchen Lama becomes the highest authority in Tibet, as both a political and spiritual leader. In addition, the Dalai Lamas and Panchen Lamas have interchangeable roles as teachers and students, and are instrumental in finding and recognizing each other’s reincarnations. The office of the Panchen Lama is therefore a highly significant role that the CTA would be highly vested in keeping within their control. It is in fact the gateway to controlling the reincarnation of the 15^th Dalai Lama and all future Dalai Lamas and Panchen Lamas.

The Central Tibetan Administration (Tibetan exile leadership based in Dharamsala) has been agitating conflict between China and India and Sino-Indian friendship spells doom for the CTA’s game plan.

If the Dalai Lama’s endorsement of the Chinese Panchen Lama is a politically motivated move, then we see clearly that the politician in the Dalai Lama triumphs over his role as a spiritual guardian – the integrity of the so-called Tibetan cause, and the future of the Tibetan nation can be offered up as a sacrifice on the political altar of the Chinese government, so long as the Dalai Lama’s personal wishes are met. If there is any credence in this view, then there should equally be credence in the suggestion that both the Karmapa controversy and Dorje Shugden issue are politically charged contagions introduced into the Tibetan community by the Tibetan leadership, to divide and conquer.

For over 20 years, the Karmapa and Dorje Shugden controversies created intractable schisms within Tibetan communities worldwide. Add into this mix, the Rangzen (total independence) versus Umaylam (meaningful autonomy) debate and pre-existing regional rivalries, and very quickly one sees why the Tibetan freedom movement never really gained traction. These divisive issues were all creations of the Dalai Lama. And now that the Dalai Lama has done a volte-face on the topic of the Chinese Panchen Lama, is it possible that he might one day do the same for the Dorje Shugden ban, as well as his endorsement of the Karmapa Ogyen Trinley? It remains a highly plausible scenario given recent events.

To be very sure, the Tibetan leadership has taken every opportunity in the last six decades to insult China and accuse her of all manner of crimes against humanity. It is left to the imagination what might have happened if the Dalai Lama had used his CTA to bolster the unity of the Tibetan people and instituted conciliatory moves towards China as a matter of policy instead of a desperate and nervous reaction.

Checkmate on the Tibetan struggle

Whether the Tibetan people realize it or not, the Dalai Lama’s endorsement of the Chinese Panchen Lama is the tolling of the bells signaling the death of the integrity of the Tibetan leadership and with that, the Tibetan fight for freedom. The Dalai Lama cannot claim to be a victim of China’s vicious oppression, forced to seek asylum and at the same time openly express his willingness to return to Tibet and come under the sovereignty of this so-called oppressor.

Neither can the Dalai Lama claim that China is committing cultural genocide on the Tibetan people but Tibet should remain in China anyway because of the benefits and development it receives under the Chinese government.

The Golden Urn is traditionally used for confirming the identity of reincarnated lamas, mandated by the Qianlong Emperor in 1792 in the wake of the Nepali invasion of Tibet.

Neither can the Dalai Lama or any Tibetan now argue that China has no right to recognize the next and 15^th Dalai Lama when he has openly affirmed the authority of the Panchen Lama who is empowered by tradition and now consent, to do precisely that on behalf of China. Now, not only is China in possession of the Golden Urn, traditionally used in the confirmation of high incarnate lamas, but China also has the 11^th Panchen Lama. And as we have already seen, it is the Panchen Lamas who recognize and enthrone the reincarnations of the Dalai Lamas.

Neither can the Dalai Lama say that the Chinese Panchen Lama is a rightful incarnation of the holy 10^th Panchen Lama and is an emanation of Buddha Amitabha, but that the same Buddha is also a demon worshipper, because the 11^th Panchen Lama is known to be a practitioner of Dorje Shugden.

Finally, neither can the Dalai Lama deny that all his statements are inconsistent with one another and are taken to new heights of absurdity when framed within the ongoing policies and activities of the CTA. The Dalai Lama’s latest stance on the Chinese Panchen lama signals his decision to ‘work with China’ and to cease heaping vitriol upon her via issues such as commenting on China’s human rights record and also the Dorje Shugden controversy which the CTA have falsely claimed to be a ploy by the Chinese government to undermine the Dalai Lama’s reign and destabilize the Tibetan community. This about-turn by the Dalai Lama may be disturbing to those who have held on to his every word as sacred, but it may be the only avenue left for the Tibetans to achieve their fast fading hopes of returning home.

[The Tribune] Panchen Lama alive, having
normal education: Dalai Lama

Click to enlarge. (Source: http://www.tribuneindia.com/news/himachal/panchen-lama-alive-having-normal-education-dalai-lama/579684.html)

[The Tibet Post] Panchen Lama alive and receiving normal education: Spiritual leader of Tibet

Click to enlarge. (Source: http://www.thetibetpost.com/news/international/6141-panchen-lama-alive-and-receiving-normal-education-spiritual-leader-of-tibet)

[Phayul] “Panchen Lama still alive according to reliable information”, says Dalai Lama

Click to enlarge. (Source: http://www.phayul.com/news/article.aspx?id=40387)

[Himachal Abhi Abhi] बड़ा खुलासा : Dalai Lama बोले जिंदा है 11 वें Panchen Lama, सामान्य जीवन जी रहे हैं

Click to enlarge. (Source: http://himachalabhiabhi.com/dalai-lama-said-according-to-reliable-source-panchen-lama-alive-and-receiving-normal-education.html)

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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The mural of Dorje Shugden is prominent on the wall behind the Panchen Lama as he enters the main prayer hall of Denma Gonsa Monastery

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.

By: Steve Lee

The highest-ranking lama of Tibet, the 11th Panchen Lama Bainqen Erdini Qoigyijabu officially visited Denma Gonsa monastery on the 19th July 2017. This massive Dorje Shugden monastery is situated in Zhidoi County, Qinghai province of China. In addition, the Panchen Lama also visited a nursing home in the county to grace a charitable event and blessed the elderly residents there.

Denma Gonsa Monastery is situated in Zhidoi County, Qinghai province of China

Denma Gonsa Monastery’s Lama Tsongkhapa statue is 35.32 meters high and this makes it the world’s largest indoor gilded bronze statue

The Panchen Lama visited the monastery following an invitation by the young incarnate lama of the monastery, Denma Gonsa Rinpoche. The Panchen Lama also visited a Sakya monastery, Jyeku Dondrub Ling within the same county as well. As the Panchen Lama’s car approached Denma Gonsa Monastery, Khampas and local nomads on horseback held out prayer flags and khatas to welcome his arrival. On top of that, locals also had several youths ride yaks on both sides of the car to escort the Panchen Lama towards the monastery.

In accordance with Chinese protocol, the approved itinerary of the visit included the Lama Tsongkhapa prayer hall, where the world’s largest bronze Lama Tsongkhapa statue is enshrined. He performed a Rabney consecration ritual to bless the massive Lama Tsongkhapa statue. Following this, the Panchen Lama paid homage at the reliquary stupa containing the relics of the previous incarnation of Denma Gonsa Rinpoche.

Panchen Lama conferred a long life initiation in a tent pitched outside of the monastery

After that, he moved on to the main prayer hall of the monastery to give a Dharma discourse and blessed the public in a traditional manner by placing his hand onto their heads. The crowd was fortunate to have an audience with this great lama, a qualified Geshe who has studied under some of the most prestigious masters of our time. Not only that, but he has received and steadfastly kept the vows of a monk, with no stain on his reputation as a pure monk, and has received many tantric empowerments, practiced the teachings and engaged in many retreats. Even without this title, the breadth and depth of his practice would qualify him as someone more than worthy of bestowing blessings and transmissions. One does not need to be a high ranking lama to be a great teacher of the Buddha’s sacred teachings. After a brief lunch break at midday, the Panchen Lama conferred a long life initiation in a tent pitched on the Tashitan fields just outside of the monastery. Panchen Lama returned to Beijing the next day.

This successful visit cements the close relationship that the 11th Panchen Lama has with Denma Gonsa Rinpoche and this indirectly confirms his approval of Dorje Shugden as an authentic practice and the high lamas, Geshes and sincere practitioners who worship this powerful deity.

The young Denma Gonsa Rinpoche welcoming the Panchen Lama to Denma Gonsa Monastery with a yellow khata

Panchen Lama along with the young Denma Gonsa Rinpoche performing Rabnye consecration ritual on the Lama Tsongkhapa statue

The Panchen Lama is presented with a framed verse of praise composed by Gonsa Monastery monks

Panchen Lama conferring a long initiation in a tent pitched outside of the Denma Gonsa Monastery

The famous statue of Dorje Shugden enshrined in the protector chapel of Denma Gonsa Monastery

Addendum

Whether people accept him as the real Panchen Lama does not make any difference. He is a human, an individual, an ordained monk, and he has received teachings from many erudite masters. He has received tantric empowerments, engaged in retreats, does the prayers; he does what any other Buddhist monk does. So by virtue of being a monk and someone who has practiced for many years, he is a qualified receptacle, teacher and disseminator of the Dharma. Therefore whether you accept him as the Panchen Lama does not matter. Thousands of monks in the monasteries over the 1,000 years did not have titles but they disseminated the Dharma very well.

So do not judge whether he is doing Dharma correctly based on his title but on his merits. This is a democracy. This young man who has been labelled ‘Panchen Lama’ has held the vows of a monk, lived in a monastery, and studied under the most qualified and greatest masters of Tibet, especially of Tashi Lhunpo Monastery, for many years. By all accounts, he is a very qualified Geshe. This Geshe just happens to have the title ‘Panchen Lama’ and happens to be the highest ranking lama in Tibet, sanctioned by the Chinese government. Besides the Panchen Lama can emanate in hundreds of forms simultaneously. It is the choice of the Chinese who they want to sanction, and install as their spiritual leader. It is their choice. Nobody should or can take away their country’s choice.

The current Panchen Lama was invited to Denma Gonsa Rinpoche’s monastery in Kham, Tibet, China. Housing thousands of monks, it is one of the biggest monasteries that practises Dorje Shugden. The Panchen Lama, the Chinese government and the Tibetan people in Tibet endorse this monastery and support it. As you can see here in the series of pictures, the Panchen Lama went to this monastery to give his personal support to the young Denma Gonsa Rinpoche who is studying to become a Geshe himself.

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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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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H.H. the 11th Panchen Lama Bainqen Erdini Qoigyijabu is being recognized more and more by the global Buddhist community. On 20 July 2015, a group of Mongolian Buddhists led by the head of the Mongolian Buddhist Association paid an official visit to the Panchen Lama in Beijing, the capital of China.

This visit signifies that Mongolia, the nation that has historically been responsible for the empowerment of the highest Tibetan Lamas, including the line of the Dalai Lamas, acknowledges Baingen Erdini Qoigyijabu as the 11th incarnation of the Panchen Lamas, who is regarded as the second highest ranking Gelugpa lama and an emanation of Amitabha Buddha.

The 11th Panchen Lama has made it one of his objectives to promote national unity within China. This would translate into better prospects for Tibetans in the Tibet Autonomous Region. Since 1959, the relationship between the Tibetans and the Chinese government has been chilly at times, due to what the Chinese regard as ‘separatist activities’ of the Dalai Lama that find expression in the Tibetan people’s revolt against the government. The 11th Panchen Lama’s role is therefore crucial in building trust between the Tibetans and the Chinese, and it is the hope of many that this Panchen Lama will follow in the footsteps of his predecessor, His Holiness the 10th Panchen Lama, who remained in Tibet when the Dalai Lama escaped in 1959, to hold the Tibetan people together and to lead them during a very difficult period in the country’s history.

As China and Mongolia have historically worked together to facilitate the growth of the Dharma, may this meeting lead to many more future collaborations to further the spread of Je Tsongkapa’s teachings.

Click to enlarge. Source: http://eng.tibet.cn/2010zj/smysr/201507/t20150720_3579498.html

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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Born Michel Calmanowitz in 1981, Lama Michel has been recognized by Lama Gangchen and many great lamas as a Tulku – the reincarnation of a Tibetan Buddhist Master. He was born to Bel and Daniel Calmanowitz who are both students of His Eminence Lama Gangchen Rinpoche. Just like many other Western Tulkus, Lama Michel chose to reincarnate in Brazil, not only to benefit the whole country and South America, but all of contemporary society.

Lama Gangchen visited Brazil for the first time in 1987, invited by Lama Michel’s parents. From this encounter was born a strong connection between the great healing lama and the Calmanowitz family, who founded the first of many Dharma centres in the West under the guidance of Gangchen Rinpoche: the ‘Shi De Choe Tsog’ Center.

A young Lama Michel with his teacher, H.E. Gangchen Rinpoche in 1988.

At the age of twelve, Lama Michel spontaneously decided to leave the trappings of lay life behind and began his monastic education in southern India, where the great Gelug monasteries are located. Throughout his youth, he repeatedly visited many sacred sites in India, Nepal, Indonesia, Cambodia, Mongolia and Tibet. During these pilgrimages, he had many intuitions, dreams and special visions. Lama Michel’s previous life imprints and altruistic mind had begun to manifest themselves in the traditional Buddhist manner.

Great lamas including Lama Zopa Rinpoche, Dagyab Rinpoche and Gelek Rinpoche have confirmed that Lama Michel is the reincarnation of Drubchok Gyalwa Sandrup, a 15th century yogi and lama from Gangchen Choepel Ling Monastery in Tibet. This monastery was founded by Panchen Zangpo Tashi, one of Lama Gangchen’s previous incarnations. His successor, the second regent of the throne, was none other than Drubchok Gyalwa Sangdrup.

Lama Michel and Gangchen Rinpoche have a very close student – teacher relationship from many lifetimes.

Lama Michel is really a special young tulku, and many people have noticed his pure energy – similar to the energy of Maitreya, the future Buddha of Love. His Tibetan name, Jangchub Choepel Lobsang Nyendrak, means the ‘Wise and famous mind of Enlightenment, who spreads the peace message of Dharma successfully’.

Under the close tutorship of Lama Gangchen Rinpoche, Lama Michel attends Buddhist studies and practice in Tashi Lhunpo Monastery, the seat of the Panchen Lamas, for up to three months each year. It is through Lama Michel’s devotion to his Guru and dedication to his studies that he is able to present the Dharma in English, Italian, and even quote from Tibetan scriptures at the same time.

Lama Michel continues to serve Lama Gangchen Rinpoche by spreading Lama Tsongkapa’s tradition in the ten directions. His young, dynamic and charismatic demeanor has enabled people from all walks of life to connect with the Dharma more effectively.

We at DorjeShugden.com would like to offer our prayers for the manifestation of Lama Michel’s vision in bringing the Dharma to more people so that they can benefit further.

Listen to Lama Michel’s Teachings

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Source : http://www.lgpt.net/bios/lamamichel.htm

He was born during the 19th century. Like many great masters, he had a very early start in Dharma and took the lay vows at the mere age of 7. Naturally, the ordination vows followed which he took when he was 17. They were granted to him by his teacher Ngawang Kedrup.

He then proceeded to take tutelage from some of the most eminent Lamas of his time which included the 10th Dalai Lama Tsultrim Gyatso, the 4th Panchen Rinpoche Tenpa Nyima, and the First Trijang Rinpoche Jangchup Chopel (1756-1838) who also happened to be the Ganden Tripa at that time. After completing his studies in Tibet, Rabjampa Ngawang Lobsang was styled Kurey Kenpo Nomonhan and returned to Mongolia.

It is particularly interesting to note that the collection of Rabjampa Ngawang Lobsang’s works contains a number of Dorje Shugden related materials, one of which is a Panchen Sonam Dragpa’s biography, followed by an account of the precious incarnations of Dorje Shugden. This tallies with the account found in Buton Rinpoche’s biography. This account clearly explains that Panchen Sonam Dragpa was famously known to be an incarnation of the masters Buton Rinchen Drup and Shakya Shri.

Besides this, Rabjampa Ngawang Lobsang had a set of unique works credited under his name including writings on Tara’s Tantra, a number of hagiographies and various other Dorje Shugden ritual texts which have been included in the Dorje Shugden Pe Bum. Many highly attained Gelug masters, including Pabongkha Rinpoche, would later make significant references to his works, especially with relations to Dorje Shugden.

Within his work, Rabjampa Ngawang Lobsang clearly states that it was Pehar who requested Panchen Sonam Dragpa to arise as a Dharma protector, as well as various evidence, accounts and reasonings that Dorje Shugden is an enlightened being who specifically swore to protect the Gelug lineage.

For example, he mentions in particular, how Panchen Sonam Dragpa fulfilled the requests made to him by Pehar, in his later incarnation as Tulku Dragpa Gyeltsen when he arose as a Dharma Protector. This is yet another piece of evidence that disproves the claims of modern day scholars that Dorje Shugden is but a recent invention by Pabongkha Rinpoche.

It is interesting that such scholars would have omitted such significant texts by these great masters and asserted that there were not many great old masters who supported Dorje Shugden.

It wasn’t long before he was recognised as the reincarnation of another great lama, Trichen Ngawang Chokden. He was then ordained by the Panchen Lama, Palden Yeshe himself and started receiving initiations from him at the age of 10. Among the teachings he received at this time were the teachings and initiations of some of the highest and most complex texts of Heruka and Guhyasamaja.

He later entered Sera Je to further his studies, and went on to aquire a Geshe Lharampa degree. Before entering Gyumed Tantric College, he was given full ordination by Palden Yeshe. He took up residence in Shidey Samten Ling in Lhasa and became a teacher for Changkya Rolpei Dorje’s reincarnation. At age 49, Tritul Tenpa Rabgye gave ten cycles of essential transmission and teachings on the Lamrim to thousands of monks when requested by Sera Je to do so.

Tritul Tenpa Rabgye had a very huge influence on many Gelug Lamas, mainly due to his amazing collection of works. As he was an ardent practitioner of Dorje Shugden, so too became many Gelug Lamas who were influenced by him, especially those of Sera Monastery.

His student, Rinchen Wangyal, authored some of the earliest Dorje Shugden initiations and life entrustment rituals that are still available today. Lobsang Trinley Namgya, who later became a Tsenshab to the 10th and 11th Dalai Lamas is also counted among his disciples. Tritul Tenpa Rabgye also requested for one of the first few extensive rituals on Dorje Shugden to be written which was done by Dragri Gyatso Thaye.

To understand more about Tritul Tenpa Rabgye, we must look at his works. He has four volumes of teachings. The four volumes of collected works was made available when they were published in 1985 by the Library of Tibetan Works and Archive, Dharamsala. The first volume of works primarily consists of liturgies of many tutelary deities.

The second volume of work is more of a collection of answers to the questions that were presented by his many students that covers a variety of subjects. It also contains many short propitiations to various Dharma protectors, both enlightened and worldly.

The third volume discusses more advanced subjects such as the method for developing bodhicitta, as transmitted in the Wheel of Sharp Weapons (Dharmarakshita). The fourth and final volume of works contains even more propitiations, rituals and liturgies for many different yidams and protectors, including a sadhana for the 13-Deity Mandala of Red Yamantaka.

From here, we can see that Tritul Tenpa Rabgye was a very learned scholar and accomplished practitioner, and that he actively promoted and practiced Dorje Shugden. His time predates that of the 13th Dalai Lama, which means that Dorje Shugden’s practice was already strong and firm back then. This refutes the claims of many ill-researched modern day scholars who assert that Dorje Shugden was a little known practice that was popularized only by Pabongkha. They also wrongly accuse of him of making up details about the nature of Dorje Shugden.

On the contrary, Trichen Tenpa Rabgye is known to have written propitiations and prayers (included within his collected words) to several protectors, including Dorje Shugden and Setrap. In both cases, the protectors are referred to as emanations of enlightened beings, with Dorje Shugden associated as an emanation of Vajrapani, a view commonly held by many masters of the time. He also makes references in a praise to the fact that Dorje Shugden abides in the Dharmakaya, strongly indicative of the fact that he is fully enlightened for only Buddhas reside in this sphere.

In combination with works from other Lamas, Trichen Tenpa’s short though important writings on Dorje Shugden form a part of a very significant cannon of work about this Protector and his true nature as an enlightened Buddha. It is clear that many high Lamas back in the day could see the true nature of Dorje Shugden and that he was practised widely by lamas of the highest calibres of the Gelug tradition. It was commonly reputed that those who propitiate him only excelled in their spiritual growth.

The Virtuous Spiritual Master

The following incarnation, Ngawang Sonam Geleg Pelzang was born in Olka Ribug. From a young age, he was already reciting long Dharani mantras and had clear knowledge of his past life. Soon, students from his previous life came to take him back to his residence in Drepung to be taken cared of.

When he was three, he was brought to Kyisho. There, at the residence of the Lama, Paljor Gyatso, he offered a bit of his hair to this great Lama. In the same year, he recited the Guru Yoga on his throne at the Lhasa Prayer festival, thus filling everybody with tremendous faith.

He then entered Tashi Jong Monastery where he received his novice vows from his older brother, Paljor Sonam Lhundrub, and was given the name Ngawang Sonam Geleg Pelzang.

When he turned 14, the Fourth Dalai Lama Yonten Gyatso came to visit him when he first arrived back from Mongolia. When he turned eighteen, he went to Gaden Podrang of Drepung where, together with the Dalai Lama, he received teachings on the 45 empowerments of the Vajra Garland Mandala from Panchen Lobsang Chokyi Gyeltsen.

Upon turning twenty, Ngawang Sonam Geleg Pelzang received full ordination from the great Panchen Lobsang Chokyi Gyeltsen at Drepung. Later, in the summer of that year, he traveled to Tashi Lhumpo to study the great treatises.

His learning was said to have improved by leaps and bounds every day. In particular, he always gave excellent explanations at assembly – this delighted the Panchen Lama who always regarded him highly and often praised him as a virtuous spiritual guide.

Ngawang Sonam Geleg Pelzang went on an extensive pilgrimage to central Tibet, where he travelled to Tsang all the way from Sakya. He went through famous sites like Marlam Gongkar Dorje Den, Jampa Ling, Tsethang and travelled on to Olka and Gyal. From Gyal, he travelled to Kyisho with the Fourth Dalai Lama, Lord Yonten Gyatso, as Guru and disciple, offering him many teachings on Sutra and Tantra.

When the Omniscient Dalai Lama turned 21, he received his full ordination vows at Drepung from Panchen Lozang Chogyen who acted as abbot and Ngawang Sonam Geleg Pelzang as action master.

Ngawang Sonam Geleg Pelzang continued to give many teachings to thousands and led the chanting at the Great Prayer Festival in Lhasa. Unfortunately, when he turned 22, he contracted smallpox and passed into clear light. His holy remains were cremated, leaving many relics and deity images which were placed inside a statue of Buddha Amitayus.

The Compassionate Martyr

During the era of the Great Fifth Dalai Lama, Dorje Shugden took rebirth in the form of a very special incarnate lama. This would be Dorje Shugden’s “last” incarnation before he arose as a Dharma Protector. From childhood, this incarnation exhibited many signs of a superior being. For example, at the age of 2 or 3, he was already speaking and playing with ritual instruments. When he was only 5 or 6 years old, he had clear visions of yidams (meditational deities) and enlightened beings.

Even at a very young age, the boy could recall his past lives, remember his past teachers and recite prayers from memory. Amidst such extraordinary signs, at the age of 6, His Holiness the 4^th Panchen Lama Lobsang Chokyi Gyaltsen (Panchen Chogyen) recognized the young boy as the unmistaken 4^th incarnation of the Zimkhang Gongma line of incarnations. The line had been established by Panchen Sonam Drakpa, an exceptional lama who, amongst his many great achievements, had been a tutor to the 3^rd Dalai Lama.

The Panchen Chogyen installed the boy upon his former throne, giving him the name ‘Drakpa Gyaltsen’. When he was just 7, the young tulku (incarnate lama), ‘out of his own volition’, took novice vows from the Panchen Chogyen and received from him Yamantaka (Vajrabhairava) empowerment, long life initiation and initiations of Dharma protectors such as Mahakala and Kalarupa. He also received transmission of Lord Atisha’s texts on the Path to Enlightenment. By the time Tulku Drakpa Gyaltsen was 9 years old, he was already giving teachings and writing profound commentaries.

First ever Dorje Shugden graphic novel in the world! Click to enlarge and click here to find out more.

By the time he was 13 years old, Tulku Drakpa Gyaltsen had already studied and mastered the Lamrim. Among other teachings, he also received extremely vast and profound instructions on the Path of Bliss commentary to the Stages of the Path to Enlightenment (Lamrim), as well as transmission and commentary for Guru Yoga of the Segyu Tradition, Ganden Lha Gyama, and many others.

Tulku Drakpa Gyaltsen was 20 years old when he received his full ordination vows. From that time onward, like all of his previous incarnations, he upheld his monastic vows perfectly and purely, without transgressing even the slightest foundation of the precepts. In the following years, until he was 28, this young erudite lama continued to request for and receive countless teachings, transmissions and initiations of the highest practices from his lama the Panchen Chogyen. It seemed his capacity and thirst for learning was without limit. The relationship between Guru and disciple was very close and governed with great mutual respect. It is said that the Panchen Chogyen was at one time very busy but when Tulku Drakpa Gyaltsen requested for profound teachings, the Panchen Lama took a break from his schedule to give him the entire Kadam Volume with many other various essential and important teachings such as Lamrim Chenmo and Ngagrim Chenmo, combining instructions of Je Tsongkhapa and Khedrub Rinpoche. After receiving these teachings, Master and student then entered isolated retreat together, where Tulku Drakpa Gyaltsen received the rest of the profound teachings of the uncommon ear-whispered Ganden lineage.

The Great 5th Dalai Lama

Tulku Drakpa Gyaltsen was one of the two main disciples of the 4^th Panchen Lama, Lobsang Chokyi Gyaltsen, the other being the Great 5^th Dalai Lama himself. Contrary to what is often mistakenly recounted, Tulku Drakpa Gyaltsen and the 5^th Dalai Lama shared a very respectful and close relationship. Both Tulku Drakpa Gyaltsen and the 5^th Dalai Lama studied together, debated together and spent a lot of time with each other. Tulku Drakpa Gyaltsen also received many direct teachings from the Dalai Lama. On several occasions, Tulku Drakpa Gyaltsen made offerings and served the Dalai Lama directly, coming out personally to receive or escort him on his travels. He even invited the Dalai Lama to his own residence and received from him a hundred long-life initiations.

Throughout his life, from his childhood, Tulku Drakpa Gyaltsen was highly recognized for his vast study and incomparable ability to easily absorb and understand even the most subtle and profound points of the teachings. His skill in teaching, speaking, debate, composition were unrivaled and known to have conveyed the Buddha’s original teachings perfectly, without the slightest deviation or error. By this alone, we can see that he did not just study and know the teachings, but had full realization of them. Further, in his lifetime, he also engaged in many isolated retreats, and in purification practices and the accumulation of merit based upon the Guru Yoga. He also accomplished full retreats that focused upon many yidams, thus achieving all the highest realizations described in sutric and tantric texts. In his biographical account of Tulku Drakpa Gyaltsen, His Holiness Kyabje Trijang Rinpoche writes in Music Delighting an Ocean of Protectors that,

“He reached the state of a supreme mahasiddha and the infinite pure simultaneous appearance of the entire ocean of mandalas, and it is with reverent regard for this that he is praised.”

H.H. Kyabje Trijang Rinpoche

Apparently, he had also received many direct visions of deities and exalted Gurus from a very young age but in following the Kadam tradition of humility and keeping such attainments secret, there are only very few and scattered accounts of these visions. (One rare and very precious example of such secret writings of Tulku Drakpa Gyaltsen can be read in Music Delighting an Ocean of Protectors). Tulku Drakpa Gyaltsen became one of the most highly-respected and sought-after lamas of the land who was known to have the complete qualifications for teaching. His body was pure as he held ethical discipline throughout his life and firmly upheld every one of his commitments and vows. He was deeply learned and extremely well-versed in scripture, reasoning and the Buddhadharma. Lastly, because of his pure altruism he was very beneficial to others in all his actions throughout his life. As described by His Holiness Kyabje Trijang Rinpoche,

“He had all of the realized qualities for teaching without exception, making his teachings so exalted that it was as if Arya Nagarjuna, one of his disciples, or the great master Haribadra was actually present.”

Tulku Drakpa Gyaltsen was also well-known for his humility. He was not interested in fame nor did he seek the admiration and veneration of people but due to his reputation as an esteemed scholar and an extraordinary lama, he was very highly sought-after. At that time, Tibet was undergoing a period of political instability and even after the Great 5^th Dalai Lama was enthroned and his rule was consolidated, his ministers remained concerned that Tulku Drakpa Gyaltsen’s enormous popularity would eclipse the 5^th Dalai Lama’s hold on the Tibetan people. And yet Tulku Drakpa Gyaltsen’s acclaim continued drawing devotion from the royalty of Tibet, Mongolia and China. This in turn created a lot of fear and resentment amongst officials of the 5^th Dalai Lama.

The Murder of Tulku Drakpa Gyaltsen

As Tulku Drakpa Gyaltsen came of age, his fame and popularity consolidated. He was a pure monk, an erudite scholar and had a great following of students, especially amongst Mongol royalty. As a high lama, he was expected to attend the Monlam Chenmo festivities in Lhasa. It was at this time that he met with the Oracle of Nechung who took possession of the protector deity and greeted the high lamas and the public. Nechung asked Tulku Drakpa Gyaltsen if he remembered the promise he had made in his previous incarnation as Duldzin Drakpa Gyaltsen who was Lama Tsongkhapa’s preeminent disciple and one of his eight main students. At that time, Nechung had approached Duldzin Drakpa Gyaltsen and asked him to promise to arise as a protector of Lama Tsongkhapa’s teaching of Nagajurna’s Middle Way, and Duldzin Drakpa Gyaltsen had agreed. But Tulku Drakpa Gyaltsen replied that he did not remember the promise.

Duldzin Drakpa Gyaltsen

Nechung then gave Tulku Drakpa Gyaltsen some blessed rice to partake along with some practices to do. Tulku Drakpa Gyaltsen ate the rice and followed the prescribed practices. Soon he remembered the promise he made as Duldzin Drakpa Gyaltsen and he returned to have audience with Nechung through the Oracle. The lama told Nechung he remembered his promise but that he did not have it in him to generate anger, which was necessary to become a Dharma protector. Nechung reassured Tulku Drakpa Gyaltsen that he would create the necessary conditions.

By then, there was already ongoing rivalry between followers of the 5^th Dalai Lama and the household of Tulku Drakpa Gyaltsen. The Potala Palace was not yet built and both the 5^th Dalai Lama and Tulku Drakpa Gyaltsen resided in Drepung Monastery, with the Dalai Lama occupying the “Lower House” and Tulku Drakpa Gyaltsen living in the “Upper House”. Visitors going to Tulku Drakpa Gyaltsen’s residence would pass by the 5^th Dalai Lama’s house and witnessing Tulku Drakpa Gyaltsen’s popularity, and fearful that he would overshadow their lama, the Great 5^th Dalai Lama’s ministers felt that drastic actions had to be taken. It would appear that Nechung was accomplishing his work to fan the rivalry between both factions to a feverish pitch.

Finally, the brother of Desi Sonam Chopel (the 5^th Dalai Lama’s regent) decided to eliminate Tulku Drakpa Gyaltsen and get rid of the threat once and for all. The would-be murderer’s name was Depa Norbu (also known as Nangso Norbu). Meanwhile, Tulku Drakpa Gyaltsen clairvoyantly knew that his time was up and thus he began making preparations. He informed his closest attendants and entered into retreat, and said that he did not want to meet anybody. People were informed that he was ill and it was said that the Dalai Lama himself wanted to go and visit but was prevented from doing so by his attendants. The attendants told the Dalai Lama that Tulku Drakpa Gyaltsen was suffering from an infectious disease and that it was not a good idea for him to travel there. They offered to represent him instead and unbeknownst to the Dalai Lama, this was all part of a sinister plot to kill Tulku Drakpa Gyaltsen.

An audience was therefore arranged with Tulku Drakpa Gyaltsen, and Depa Norbu and his people came bearing offerings and khatas for the lama. During the audience, these representatives of the 5^th Dalai Lama tried to poison and stab Tulku Drakpa Gyaltsen. Neither method however, had an effect; an accomplished tantric practitioner, Tulku Drakpa Gyaltsen’s body expelled the poison and it is said that the stab wounds took on the appearance of eyes, leaving the lama miraculously unharmed.

Lama Tsongkhapa and two sons

Finally, Tulku Drakpa Gyaltsen himself revealed that he could only be killed by strangulation. Immediately, one of the 5^th Dalai Lama’s attendants grabbed a khata while the others held the lama down and they forced the khata down the throat of Tulku Drakpa Gyaltsen. As that was happening, the lama generated the mind of enlightenment and as he thought of Lama Tsongkhapa, the lineage and the practitioners of the lineage, Tulku Drakpa Gyaltsen willingly offered up his life. He would take the responsibility to assist, protect, nurture and to clear their obstacles. Thus, he generated that supreme aspiration to safeguard the lineage and anyone who needed help, and Tulku Drakpa Gyaltsen entered clear light.

The Funeral of Tulku Drakpa Gyaltsen

When Tulku Drakpa Gyaltsen passed away, the monastery and his ladrang (a lama’s household) were in turmoil because such an important high lama had been murdered. In accordance with tradition, they placed his remains on a huge funeral pyre in Lhasa with thousands of disciples, Mongolian royalty and all the high lamas in attendance. They came to pay their last respects to the great lama Tulku Drakpa Gyaltsen. Some lamas came to perform various rituals, self-initiations and so forth. Strangely however, the funeral pyre would not catch fire and could not be set ablaze despite everyone’s best efforts.

A statue of the Great 5th Dalai Lama

Meanwhile, the 5^th Dalai Lama was very disturbed by the whole matter as he had come to learn of the role his own people had played in Tulku Drakpa Gyaltsen’s assassination. In shock and with great sadness, the Dalai Lama composed a letter of apology to the lama. An attendant brought the letter to where Tulku Drakpa Gyaltsen’s funeral pyre had been assembled and it was read aloud to the assembly. The moment the letter was read, the wood on the pyre suddenly caught fire. This aggravated his attendants and made them even more upset. In utter frustration, one attendant took his zen (part of a monk’s maroon robes) and he hit the pyre, exclaiming, “Some kind of lama you are! You were supposed to be a high lama and you can’t even exact revenge on them and you don’t show any signs… They just simply kill you and that’s it!”

At that moment, it is said that a powerful swirling black smoke arose from the fire. A very strong tumultuous wind blew and an earthquake shook all of Lhasa. It was sign that the mind of Tulku Drakpa Gyaltsen left his body in this smoke that formed the rough outline of a hand that extended and eventually covered the skyline of the entire city. Tulku Drakpa Gyaltsen had thus fulfilled the promise he had made many lifetimes ago as Duldzin Drakpa Gyaltsen, arising in the wrathful form of the Dharma protector Dorje Shugden, sworn to safeguard and protect Lama Tsongkhapa’s teaching of the Middle Way.

Incarnation

Emperor Kangxi

According to historical records, after Tulku Drakpa Gyaltsen’s passing, his estate and ladrang were dismantled, and the search for his reincarnation was banned. Thus, the illustrious Drepung Zimkhang Gongma line came to an end and the estate founded by Panchen Sonam Drakpa in 1554 ceased to exist in 1656. Records of his life in Tibet were destroyed and the Tibetan leadership did their utmost best to stamp out all memory and mention of him.

Hence, what we know about Tulku Drakpa Gyaltsen today comes from Mongolian records, preserved due to his faithful Mongol students, especially the great Mongol scholar Jaya Pandita (1642-1708). According to Tulku Drakpa Gyaltsen’s own writings, he had a dream of his own tutor, Panchen Lobsang Chokyi Gyaltsen, giving a prediction that he would take rebirth in China and Mongolia.

Thus, according to scholars and lamas, it is believed that Tulku Drakpa Gyaltsen did not only arise as Dorje Shugden but that he also took rebirth as the Qing Emperor Kangxi. The mind of an enlightened being is not limited to just one vessel; it is well-known that enlightened beings of Tulku Drakpa Gyaltsen’s attainments and qualities can emanate in multiple forms simultaneously in order to benefit to sentient beings. However, since the recognition of Tulku Drakpa Gyaltsen as the Emperor Kangxi was never verified, he was therefore never enthroned as a reincarnation of the Zimkhang Gongma line.

Nevertheless, Kangxi became independently renowned for his benevolence and immense patronage of arts, culture, learning and religion throughout China. Many of the monasteries and works that he sponsored during his lifetime continue to exist to this day, a testament to the enduring legacy and benefit associated with the Zimkhang Gongma line of incarnations.