What happens to lamas who practice Dorje Shugden? The Tibetan leadership says one thing, but their actions show another.

It is common knowledge that the Central Tibetan Administration (CTA; the Tibetan leadership based in Dharamsala) continuously promotes the false notion that Dorje Shugden is an unenlightened spirit or demon. They claim that he arose from the culmination of flawed and mistaken prayers made during his previous life as Tulku Dragpa Gyeltsen. As a lowly vengeful spirit, the CTA maintains that it is his nature to harm sentient beings. Hence, the CTA equates the propitiation of Dorje Shudgen to spirit worship. This is a claim which presents a serious problem for Buddhist practitioners.

The foundation of the Buddhist faith is one’s refuge in the Buddha, Dharma and Sangha, collectively known as the Three Jewels. A part of this involves a commitment to rely only on the Enlightened Beings (Buddhas) on the path towards complete liberation from suffering. As the central-most aspect of Buddhist practice, all other practices hinge on this refuge being intact. By worshiping a spirit or demon, this refuge is broken and the karmic consequences of breaking one’s vows will lead to an unfortunate rebirth in one of the three lower realms (animal, hungry ghost or hell-being).

Such sentiments echo His Holiness the 14^th Dalai Lama’s thinly veiled threat during his address to the Sangha that,

Those who worship Dorje Shugden will be reborn in the three lower realms.

Hence, by preying on the Tibetan people’s fear of a negative rebirth, this has become one of the ways by which the CTA justifies the undemocratic ban on Dorje Shugden and the abuse against Dorje Shugden practitioners for the last 20 years. They claim that there is a need to ban the practice because of the harm it causes to practitioners.

Following such strong statements, the CTA capitalized on the situation to further their personal agendas. They began by taking extreme steps to police the religious belief of their citizens for their own personal advantage. From abusing state instruments to codifying discrimination against Dorje Shugden practitioners, to issuing controversial allegations designed to provoke hate and even violent reactions, the CTA expended a significant amount of public resources in an attempt to stamp out the religious practice.

The Proof is in the Pudding

But the amount of resources they have allocated to suppressing a religious practice is not the most disturbing aspect, nor are the violent consequences that often follow when someone is revealed as a Shugden practitioner. One of the more disturbing aspects of the whole Dorje Shugden ban is the sheer hypocrisy that permeates every decision and policy from the CTA. One example of their hypocritical behavior concerns their recognition of the reincarnations of many Dorje Shugden lamas.

Kyabje Zong Rinpoche (left) performing prayers for Lama Yeshe (right) just before Lama Yeshe passing. Both passed away as Dorje Shugden practitioners. According to the Tibetan leadership, both would have taken rebirth in the lower realms so why is the CTA recognizing their reincarnations?

According to the CTA, those who rely on Dorje Shugden will take rebirth in the three lower realms. This is because, according to the Tibetan leadership, Dorje Shugden is a spirit and relying on a spirit causes us to break our Refuge, Bodhisattva and Tantric vows. If we are to believe the CTA’s claims of what happens to you after death if you practice Shugden, it would therefore follow that high lamas who rely on Dorje Shugden will also take rebirth in the three lower realms. Hence, there should be no need to search for and recognize the reincarnations of Dorje Shugden Lamas. Based on the CTA’s flawed logic for imposing the ban, there should be no one to recognize as there should be no human reincarnation!

So why then does the CTA continue to recognize the irrefutable reincarnations of many Dorje Shugden lamas? Below are but a handful of stalwart Dorje Shugden high lamas and great masters who have, out of great compassion, returned amongst us in perfect human form to continue spreading the Dharma for the benefit of all. In many of these cases, the reincarnations were recognized by His Holiness the Dalai Lama himself, thus contradicting the Tibetan leadership’s own justification for banning the practice.

Not only is their recognition of these lamas’ reincarnations hypocritical but in recognizing these lamas, they invalidate their own reasons for imposing the ban. How can they say that Shugden practice is harmful and sends you to the three lower realms, when they themselves are recognizing lamas who clearly did not go to the three lower realms?

H.H. Kyabje Pabongka Rinpoche

H.H. Pabongka Rinpoche

One of the most recognizable lamas of the past century, His Holiness Kyabje Pabongka Dorjechang is a household name amongst Tibetan Buddhists everywhere. A renowned proponent of the Dorje Shugden practice, the fact that Kyabje Pabongka Rinpoche widely propagated this practice reflects the significant role he knew it would play in protecting and disseminating the Gelug teachings all around the world. Thanks to Pabongka Rinpoche’s kindness, many of these teachings and lineages are still intact and widely practiced today.

It is a real testament to Kyabje Pabongka Rinpoche’s attainments and the respect he commanded that H.H. the 13^th Dalai Lama requested Pabongka Rinpoche to give the annual Lamrim teachings in 1925, instead of asking the Gaden Throneholder (Gaden Tripa) as was customary. Arrangements were also made to extend Pabongka Rinpoche’s teachings to 11 days instead of the usual seven days.

There is no Gelug practitioner today who has not benefited from Kyabje Pabongka Rinpoche’s works at some point of their practice and study. For example, the universally-renowned Lamrim text, Liberation in the Palm of Your Hand, was compiled by His Holiness Kyabje Trijang Rinpoche, one of Pabongka Rinpoche’s direct students. The text is an edited recording of 24 days of Lamrim teachings given by Pabongka Rinpoche to tens of thousands of people. The text was personally acknowledged by H.H. the 13^th Dalai Lama to be authentic and of great importance, and it continues to be one of the main Lamrim references in Tibetan Buddhist studies throughout the world today.

H.H. Pabongka Choktrul Rinpoche (3rd and current supreme incarnation)

Kyabje Pabongka Rinpoche had many prominent students, like Kyabje Trijang Rinpoche who would later go on to become His Holiness the 14^th Dalai Lama’s tutor. Trijang Rinpoche would also find Pabongka Rinpoche’s subsequent reincarnation, Ngawang Lobsang Trinley Tenzin (1941-1969), who passed away in his twenties.

The current incarnation, His Holiness Kyabje Pabongka Choktrul Rinpoche Lobsang Thubten Trinley Kunkhyab was born in 1969. Identified in the early 1970s before the ban would have any real impact on his recognition, he continues to be universally accepted by the Gelug community, including His Holiness the Dalai Lama, as the unmistaken incarnation of the great Pabongka Dorjechang.

H.H. Kyabje Ling Rinpoche

H.H. Ling Rinpoche

One of the most influential teachers of our time, His Holiness Kyabje Ling Dorjechang was one of two tutors to His Holiness the 14^th Dalai Lama. Together with His Holiness Kyabje Trijang Rinpoche who was the other tutor, Ling Rinpoche played a significant role in imparting Dharma knowledge and practices to the 14^th Dalai Lama during the ruler’s most formative years.

Kyabje Ling Rinpoche’s impeccable knowledge in Sutra and Tantra was uncontested. Such was the respect for his attainments that the Gelug assembly of Varanasi University requested him to compose a ritual to invoke upon enlightened Dharma Protectors.

It is one thing to engage in prayers but it is quite another thing for a lama to be able to compose prayers that would successfully invoke upon the enlightened beings. On the side of the lama, to be able to request the enlightened beings to heed the prayer, he would have to have some kind of attainments himself, starting with Bodhicitta.

So the fact that the Gelug assembly requested Ling Rinpoche to compose a prayer, reflected their belief that prayers composed by him would be effective because he has attainments. The request that Ling Rinpoche so compassionately and skillfully granted turned out to be a simplified prayer of fulfillment, confession, request for activity and serkyem for Mahakala, Kalarupa, Palden Lhamo and Dorje Shugden.

H.H. the 7th Kyabje Ling Choktrul Rinpoche was enthroned by H.H. the 14th Dalai Lama

Kyabje Ling Rinpoche was a heart son of Kyabje Pabongka Rinpoche, hence it is no surprise that he was a Dorje Shugden practitioner. Many of the older monks who are still alive today can attest to Ling Rinpoche having frequently prescribed Dorje Shugden’s practice within the Tibetan community.

In 1987, the unmistaken incarnation of Kyabje Ling Rinpoche was recognized again by the student of his previous life, H.H. the 14^th Dalai Lama.

• Click here to download Kyabje Ling Rinpoche’s prayer to Dorje Shugden

H.H. Kyabje Trijang Rinpoche

H.H. Trijang Rinpoche

Few lamas have reached the renown of His Holiness Kyabje Trijang Rinpoche. Widely known as the ‘teacher of teachers’, it is an undeniable fact that many erudite and influential Gelug lamas in this modern era can attribute their Dharma knowledge and understanding to Kyabje Trijang Rinpoche, either as their direct teacher or their lineage teacher through his eminent students. In fact, Kyabje Trijang Rinpoche was one of the two tutors of His Holiness the 14^th Dalai Lama, and the majority of the 14^th Dalai Lama’s lineages, teachings, commentaries and practices are a result of Trijang Rinpoche’s transmissions. Trijang Rinpoche was also known to be an extremely astute politician, a quality that he imparted to the Dalai Lama ahead of his ascension to become the secular leader of the Tibetans.

H.H. Trijang Choktrul Rinpoche

Kyabje Trijang Rinpoche’s unmistaken faith in Dorje Shugden was so pervasively known, that the Dalai Lama exempted the current incarnation from the ban on the propitiation of Dorje Shugden. His is the one and only exception to the ban that has ever been expressly given by the Dalai Lama.

Not only did Kyabje Trijang Rinpoche find and train Dorje Shugden oracles, including the current 7^th Panglung Kuten, but he also wrote, compiled and composed extensive texts and prayers to help practitioners engage in the practice. He also compiled explanations into the background, nature and benefits of propitiating Dorje Shugden. This text is known as Music Delighting the Ocean of Protectors.

The current incarnation of this great master, Kyabje Trijang Choktrul Rinpoche was officially recognized by His Holiness the 14^th Dalai Lama on 23 April 1985. Just like his predecessor, Kyabje Trijang Choktrul Rinpoche continues to be a staunch devotee of the Dharma Protector Dorje Shugden, giving sogtae (life entrustment initiation) of Dorje Shugden to thousands of people.

• Click here to download Kyabje Trijang Rinpoche’s book

H.H. Kyabje Zong Rinpoche

H.H. Zong Rinpoche

His Holiness Kyabje Zong Rinpoche, considered to be an emanation of Heruka, was highly revered as a powerful tantrician. He gave many empowerments and teachings to thousands of students, with a special emphasis on the Tantras of Heruka, Yamantaka, Guhyasamaja and Vajrayogini. He was also known to be a master of the Hayagriva, Dorje Shugden, White Tara and Vaishravana practices.

Known to be a ritual master, there are stories aplenty of Kyabje Zong Rinpoche’s attainments, from controlling the weather to healing people, to the erudite and penetrative teachings that he would give directly from memory.

Zong Rinpoche was also very strict, traditional and exacting, especially when it came to rituals. Upon entering a prayer hall, if he saw the altar had not been set up properly, or the offerings were not done correctly, he would crush the tormas (ritual cakes) and leave. He would only return once the set-up had been done correctly. Instead of being offended, the monks would fold their hands and scramble to make the corrections. Such was their devotion and respect for Kyabje Zong Rinpoche.

H.H. Zong Choktrul Rinpoche

Kyabje Zong Rinpoche was a heart disciple of his root guru, Kyabje Trijang Rinpoche. It is therefore no surprise and no secret that Kyabje Zong Rinpoche shared an extremely close relationship with the Dharma Protector Dorje Shugden and consistently advised his students to propitiate Dorje Shugden strongly and devotedly.

His new incarnation was duly recognized by His Holiness the 14^th Dalai Lama and enthroned at Gaden Shartse Monastery in India amidst great pomp and ceremony.

• Click here to listen to the previous Kyabje Zong Rinpoche teach about Dorje Shugden’s background, history and origins

H.E. Zemey Rinpoche

H.E. Zemey Rinpoche

The greatness and significance of Kyabje Trijang Rinpoche’s contributions to the Dharma is widely believed to be unparalleled, but even so, Trijang Rinpoche himself singled out His Eminence Zemey Rinpoche as his equal in all aspects of attainments.

Zemey Rinpoche was an erudite scholar and a highly sought-after teacher by the monks from the three monasteries of Gaden, Sera and Drepung. As such, he became the teacher of many of the most influential practitioners of the world today including high lamas like H.E. Dagom Rinpoche and even the Dalai Lama’s translator, Thupten Jinpa. The last years of Zemey Rinpoche’s life were spent in isolated retreat, having been heavily ostracized by the Tibetan community due to his unwavering faith in Dorje Shugden.

H.E. Zemey Choktrul Rinpoche

The unmistaken incarnation of this great master has since returned, and he has been recognized by high lamas across Tibet, Nepal and India. In addition, the young incarnation has since officially reconnected with his Dharma Protector of many lifetimes as he has received Dorje Shugden initiation (sogtae) from Lama Jampa Ngodrup at Yangding Monastery in Daocheng County, Sichuan, China. Like his previous life when he was known as an erudite scholar, the current incarnation of Zemey Rinpoche has gained the reputation of being a formidable debater with penetrative insight into the teachings.

• Click here to download Kyabje Zemey Rinpoche’s book

H.E. Kyabje Domo Geshe Rinpoche

The 1st Domo Geshe Rinpoche, Ngawang Kalsang

According to the well-known story, upon meeting H.E. Domo Geshe Rinpoche Ngawang Kalsang, His Holiness the 13^th Dalai Lama was so impressed by this erudite master that he equated meeting Domo Geshe Rinpoche as meeting Lama Tsongkhapa himself.

Tales of Domo Geshe Rinpoche’s accomplishments are aplenty, from his remarkable healing abilities to his fulfillment of a prophecy made by both his Guru and Dromtönpa (the main disciple of Atisha Dipamkara) by erecting a large Maitreya Buddha statue at Galingkang.

Domo Geshe Rinpoche is also remembered for having tamed the ferocious spirit of a murdered Mongolian monk, and installing the being within Dorje Shugden’s entourage. He is now known as Namkar Barzin, and propitiated as a member of Dorje Shugden’s entourage who is especially effective in preventing robberies. In fact, Domo Geshe Rinpoche has always had a very close connection with Dorje Shugden. His monastery, Dungkar Gompa, which is located at the crossroads of India and Tibet, would come to host many powerful oracles of Dorje Shugden.

The 2nd Domo Geshe Rinpoche

The 2nd Domo Geshe Rinpoche, Ngawang Jigme, was known for his quick intelligence and humility. In 1976, Domo Geshe Rinpoche established Dungkar Gonpa Society in the United States and shortly after that, established Gangjong Namgyal, a large piece of land in the Catskills Mountains in New York State. Gangnam, as it came to be known, would host the Dalai Lama in the summer of 1981. Domo Geshe Rinpoche continued to reside here until his passing in 2001.

In the spring of 2008, the unmistaken incarnation of Domo Geshe Rinpoche was enthroned in Samten Choling Monastery in Ghoom; in Tashi Choling Monastery in Kurseong; and in Enchey House, the ancestral home of the previous Domo Geshe Rinpoche in Gangtok, Sikkim. On 21 June 2008, His Holiness Kyabje Trijang Choktrul Rinpoche and Kyabje Yongyal Rinpoche presided over the hair-cutting and final enthronement ceremonies at Gangnam in the USA. Today, Domo Geshe Rinpoche is undertaking his monastic education at Shar Gaden Monastery in South India.

Ironically, despite their assertion that Dorje Shugden lamas go to the three lower realms, the Tibetan leadership have also recognized their own candidate as the incarnation of this prominent Dorje Shugden lama. However, only the incarnation in Shar Gaden is acknowledged and recognized by Dorje Shugden practitioners, and indeed by Dorje Shugden himself, to be the true incarnation of the 2^nd Domo Geshe Rinpoche.

The 3rd Domo Geshe Rinpoche Losang Jigme Nyak-gi Wangchuk

H.E. Kyabje Denma Gonsa Rinpoche

H.E. Denma Gonsa Rinpoche

When political turmoil reached Tibet in 1959, many lamas left to enter a life of exile in India. Only a handful of high lamas remained in Tibet to navigate the tumultuous times, to try and preserve the Dharma there. H.E. Denma Gonsa Rinpoche was one such lama who remained in Tibet and worked tirelessly to ensure the Dharma would be protected and not lost. It is a feat many agree that he was more than qualified to do, considering Denma Gonsa Rinpoche has represented the Gaden, Sera, Drepung and Reting Monasteries in Lhasa, Shigatse, Shan Nan, and other places in Tibet.

Known to be a no-nonsense, direct lama, Denma Gonsa Rinpoche would, over time, come to win the respect of both Tibetans and Chinese alike. Denma Gonsa Rinpoche was a devotee of Dorje Shugden, having built Tibet’s largest Dorje Shugden statue at his monastery. Such was his unwavering faith in the Dharma Protector and the strength of his guru devotion that Denma Gonsa Rinpoche was one of the few lamas to speak out against the Dorje Shugden ban in its early days, even directly to H.H. the 14^th Dalai Lama himself.

As the well-known story goes, when the Dalai Lama called to gain Denma Gonsa Rinpoche’s support for the ban, the elderly lama hung up on the Dalai Lama. Whilst some saw this as rudeness or an act of defiance, others would later come to see this as skillful means – remaining on the phone with the Dalai Lama would have compelled Denma Gonsa Rinpoche to do something about the ban, as he would have found it difficult to resist a direct instruction from the Dalai Lama himself. Yet, he did not want to break his spiritual commitments by giving up the practice that he received from his own teachers. Regardless of Denma Gonsa Rinpoche’s motivations, his actions gave hope and courage to millions of Dorje Shugden practitioners to stand up against the ban on the practice.

H.E. the 20th Denma Gonsa Choktrul Rinpoche

Following specific instructions from Denma Gonsa Rinpoche prior to his entering clear light, his students found his perfect incarnation who was subsequently recognized by four of the greatest masters of the Gelugpa lineage, namely His Holiness the 11^th Panchen Lama, His Holiness Kyabje Pabongka Choktrul Rinpoche, His Holiness Kyabje Trijang Choktrul Rinpoche, and Dorje Shugden via oracular trance. On 31 July 2014, the 20^th Denma Gonsa Choktrul Rinpoche was enthroned in his monastery in Tibet, an event attended by over 200,000 people.

H.E. Kyabje Dagom Rinpoche

H.E. Kyabje Dagom Rinpoche

Recognized as the 12^th Dagom Rinpoche by H.H. Kyabje Trijang Dorje Chang at the age of six, His Eminence Kyabje Dagom Rinpoche was a true Dorje Shugden lama who showed every sign of being a highly accomplished master in both Sutra and Tantra. Dagom Rinpoche’s main practice was Yamantaka and indeed, the monastic community came to view the 12^th Dagom Rinpoche as being one with Yamantaka himself.

After the ban on Dorje Shugden, Dagom Rinpoche spent his later years in Nepal until he entered clear light in 2007 in Bangkok, Thailand. Dagom Rinpoche’s many deeds include his incorporation of Dorje Shugden as one of the main Protectors in the magnificent Gelugpa refuge tree.

H.E. the 13th Dagom Choktrul Rinpoche Lobsang Khyenrab Tenpai Wangchuk

To incorporate a Dharma Protector into a refuge tree is no insignificant matter. The refuge tree represents all the Buddhas, yidams and deities that a Buddhist practitioner can take refuge in. Spirits, demons and other unenlightened, lesser beings are not depicted on a refuge tree as they are not objects worthy of prostrating to or taking refuge in. Hence, for Dagom Rinpoche as Yamantaka to include Dorje Shugden on the refuge tree is a strong reflection of Dorje Shugden’s nature being that of Enlightenment itself.

On 21 November 2016, the new incarnation of Dagom Rinpoche was duly recognized and enthroned at Lhorong County’s Shodo Monastery, the traditional seat of the Dagom lineage of incarnations.

Ven. Geshe Rabten Rinpoche

Venerable Geshe Rabten Rinpoche, a renowned Dorje Shugden lama, served not only as the philosophical assistant of H.H. the 14^th Dalai Lama, but was entrusted by the Dalai Lama to ‘break into’ the West and propagate the Dharma there. Thus, long before Tibetan lamas had truly established themselves in the United States or Europe, Geshe Rabten became the first Tibetan Buddhist master to introduce the complete Vinaya-tradition and the study of the five major topics of Buddhism to the West.

Ven. Geshe Rabten Rinpoche

Amongst Geshe Rabten’s many notable students were Venerable Lama Thubten Yeshe and Venerable Lama Zopa Rinpoche, both of whom relied on Dorje Shugden for their own works in spreading Dharma to the Western Hemisphere. Also amongst Geshe Rabten’s students was Venerable Helmut Gassner, a Western Buddhist monk who would later become the Dalai Lama’s first translator in the West, especially in Europe.

Ven. Tenzin Rabgye Rinpoche

After Geshe Rabten’s passing, his heart student Ven. Gonsar Rinpoche continued Geshe Rabten’s legacy at Rabten Choeling Monastery in Switzerland.

In 1989, Geshe Rabten’s incarnation was discovered and recognized by Gonsar Rinpoche through a series of consultations with various authoritative sources including His Holiness the 14^th Dalai Lama and Dorje Shugden through oracular pronouncement. The new incarnation is known today as Rabten Rinpoche, or Tenzin Rabgye Rinpoche.

Venerable Lama Thubten Yeshe

Venerable Lama Yeshe, the founder of the Foundation for the Preservation of the Mahayana Tradition (FPMT), was one of the most beloved teachers of his time. Charming, humorous, easy-going yet extremely realized and very humble, Lama Yeshe’s method of delivering the Dharma meant thousands of Western students connected with Buddhism at a time when most were still unfamiliar with Eastern philosophies.

Lama Yeshe with his heart disciple Lama Zopa performing puja under a Dorje Shugden thangka

Under his stewardship and through his reliance on Dorje Shugden, Lama Yeshe grew FPMT to become one of the largest Tibetan Buddhist organizations in the world, with 165 Dharma centers, projects and social services.

It is no secret that Lama Yeshe strongly relied on Dorje Shugden for the growth and success of his organization. In fact, his chief disciple Lama Zopa himself has said that Lama Yeshe would never begin the One-Month Meditation Course held annually at Kopan Monastery without a kangsol (extensive puja/ritual) to propitiate the blessings of his Dharma Protector Dorje Shugden. In the image above, you can see Lama Yeshe (far right) and Lama Zopa (wearing glasses) engaged in a puja under a thangka of Dorje Shugden.

Lama Ösel Hita Torres

Based on His Holiness the 14^th Dalai Lama’s confirmation of Lama Zopa’s observations, Ösel Hita Torres was recognized as the unmistaken incarnation of Lama Yeshe. He was subsequently enthroned as Tenzin Ösel Rinpoche on March 1987 at Tushita Retreat Centre in Dharamsala, India. Again, the Dalai Lama’s recognition of Lama Ösel, as he came to be known, is ironic, confusing and hypocritical considering the Tibetan leadership’s assertion that those who rely on Dorje Shugden take rebirth in the three lower realms.

H.E. Serkong Dorjechang

A collage of H.E. Serkong Dorjechang’s incarnations

A prominent Dorje Shugden lama, His Eminence Serkong Dorjechang not only authored extensive commentaries on the Tantric deity Heruka Chakrasamvara, but he also wrote extensive confession and propitiation prayers (kangsol) to the Dharma Protector Dorje Shugden.

This kangsol forms the basis of the monthly Dorje Shugden puja performed by Gelugpas all over the world.

In it, Serkong Dorjechang not only asserted Dorje Shugden’s true enlightened nature but also made direct references to Dorje Shugden’s previous incarnation as Duldzin Dragpa Gyeltsen.

H.E. the 3rd Serkong Dorjechang

Serkong Dorjechang also referred to Dorje Shugden as the principal Protector of Lama Tsongkhapa’s teachings as well as the special Protector of the Gaden Ear-Whispered Lineage, the heart of the Gelug tradition.

The 3^rd Serkong Dorjechang was recognized as the reincarnation of the 2^nd Serkong Dorjechang by His Holiness the 14^th Dalai Lama during a Kalachakra initiation in Bodhgaya. Yet again, this recognition of the reincarnation of a Dorje Shugden lama was confusing at best and hypocritical at worst, considering the Tibetan leadership’s assertion that all Dorje Shugden practitioners take rebirth in the three lower realms.

H.E. Lati Rinpoche

H.E Lati Rinpoche

One of a very rare class of scholars, saints and practitioners who completed his training in Tibet itself, His Eminence Kyabje Lati Rinpoche not only served as spiritual advisor to H.H. the 14^th Dalai Lama but the Dalai Lama also entrusted him to tutor many of the young Rinpoches of the time.

Lati Rinpoche was a former abbot of Ganden Shartse Monastery, where he would teach, advice and guide the monks long after his abbotship tenure was completed. Hence, this Dorje Shugden lama educated many of the eminent teachers, masters and scholars of today, including the likes of His Holiness Kyabje Trijang Choktrul Rinpoche and His Eminence Tsem Rinpoche.

And like the thousands of monks of Ganden Shartse Monastery, Lati Rinpoche relied strongly on Dorje Shugden. He was well known to consult Dorje Shugden during the monthly trances held at the Dorje Shugden Protector Chapel in the monastery.

The young reincarnation of Lati Rinpoche with H.H. the 14th Dalai Lama

To say that the 14^th Dalai Lama respected Lati Rinpoche would be an understatement. The Dalai Lama was so fond of Lati Rinpoche that within the Dalai Lama’s personal monastery, Namgyal Monastery in Dharamsala, North India, the Dalai Lama had rooms permanently allocated for Lati Rinpoche’s use. It was a highly unusual occurrence, but it served to reflect their close, personal relationship. And so great was Lati Rinpoche’s contribution to the Buddhadharma that when he entered clear light, the 14^th Dalai Lama immediately composed a prayer for the swift return of Lati Rinpoche’s incarnation.

According to recent information released by Lati Ladrang, the new incarnation of Kyabje Lati Rinpoche has been found in Mustang, Nepal – along the border of Nepal and Tibet. Considering Lati Rinpoche’s well-known reliance on Dorje Shugden and the CTA’s claim that all Dorje Shugden practitioners take rebirth in the three lower realms, the Tibetan leadership’s act of recognizing yet another Shugden lama is very hypocritical.

Venerable Zawa Rinpoche

Ven. Zawa Tulku Rinpoche

In addition to having two prominent Dorje Shugden lamas like Kyabje Trijang Rinpoche and Kyabje Zong Rinpoche as his main gurus, Venerable Zawa Geshe Rinpoche received teachings from many high lamas of the Tibetan Buddhist tradition, including the practice of Dorje Shugden which he kept all his life.

It is a testament to his accomplishments that many miraculous signs appeared and quite a number of sacred relics were discovered when Zawa Geshe Rinpoche chose to pass into clear light.

In this life, the unmistaken incarnation of Zawa Geshe Rinpoche, Zawa Tulku Rinpoche was recognized again by many yogis and high lamas. This includes the Panglung Oracle when he was in trance of Dorje Shugden. Zawa Tulku Rinpoche was enthroned in an elaborate and large ceremony at Ganden Shartse Monastery in 1997.

H.H. Sharpa Choeje Rinpoche Jetsun Lobsang Nyima

H.H. Sharpa Choeje Rinpoche Jetsun Lobsang Nyima

It is a testament to His Holiness Sharpa Choeje Rinpoche’s attainments and the respect he won that, when he completed not one but two Vajrayogini three-year, three-month, three-day retreats, His Holiness the 14^th Dalai Lama instructed him to become the Abbot of Ganden Shartse Monastery.

This was after he had already completed a tenureship as Abbot of Gyuto Tantric College. Later, Kensur Jetsun Lobsang Nyima Rinpoche ascended to the throne of Sharpa Choeje, ‘Lord of the East’. This put him in line to become the next Gaden Tripa, the Throneholder of the Gelug school of Tibetan Buddhism considered to be Lama Tsongkhapa’s representative on this earth.

The young incarnation of H.H. Sharpa Choeje Jetsun Lobsang Nyima

Being a devoted student of H.H. Kyabje Trijang Rinpoche and H.H. Kyabje Zong Rinpoche, it is no surprise that Sharpa Choeje Jetsun Lobsang Nyima faithfully propitiated Dorje Shugden.

What is surprising however, is that both Dorje Shugden and His Holiness the 14^th Dalai Lama have confirmed the same candidate as the unmistaken incarnation of Sharpa Choeje Rinpoche. It is surprising considering the Tibetan leadership’s false assertion that those who rely on Dorje Shugden will take rebirth in the three lower realms.

H.H. the 10th Panchen Lama Lobsang Trinley Lhundrub Chokyi Gyaltsen

H.H. the 10th Panchen Lama

It is common knowledge that in his great omniscience, His Holiness the 10^th Panchen Lama held Dorje Shugden as a principal Dharma Protector of his lineage. In fact, at his monastic seat of Tashi Lhunpo Monastery, he would personally propitiate Dorje Shugden together with the other Protectors of Tashi Lhunpo. Tashi Lhunpo itself has a special temple and chapel dedicated to the Dharma Protector Dorje Shugden. Every day, special pujas, rites and rituals propitiating Dorje Shugden’s blessings are conducted by senior monks, as they have been for decades already.

The 10^th Panchen Lama wrote extensively, and his works have been compiled into various volumes known collectively as a sungbum (collected works). Contained within the Panchen Lama’s sungbum are extensive prayers that the Panchen Lama himself composed to propitiate Dorje Shugden’s blessings. Had Dorje Shugden been a minor Protector, or an insignificant practice, a lama of the Panchen Lama’s caliber would not have dedicated so many pages of his sungbum to the propitiation of Dorje Shugden.

H.H. the 11th Panchen Lama Gyaincain Norbu

On 29 November 1995, His Holiness the 11^th Panchen Lama Jetsun Lobsang Jampa Lhundrub Chokyi Gyalpo Pelsangpo was recognized and was enthroned in Tashi Lhunpo Monastery in Shigatse, Tibet on 8 December of that same year. He was selected using the Golden Urn Method, which had also been used for recognizing the 11^th Dalai Lama and His Holiness the 8^th Panchen Lama.

The Tibetan leadership have proposed their own candidate for the seat of the 11^th Panchen Lama. Their insistence on a candidate is confusing considering the 10^th Panchen Lama clearly worshipped Dorje Shugden and therefore, according to the CTA’s own claim, there should not be an 11^th Panchen Lama at all. Therefore, their own action of recognizing a Panchen Lama candidate contradicts what they claim to be true about Dorje Shugden.

• Click here to download His Holiness the 10^th Panchen Lama’s sungbum

Conclusion

It is clearly evident from the above that;

• All these erudite enlightened masters had unshakable faith in the Dharma Protector Dorje Shugden and were committed proponents of the Protector’s practice
• All of them are irrefutable masters of both Sutra and Tantra of impeccable standing and unstained reputation
• All their reincarnations were either found, confirmed, recognized and/or enthroned by highly learned and accomplished masters with the same irrefutable attainments and qualities

Thus, if Dorje Shugden was really an evil spirit, it should be impossible for any one of the above lamas to reincarnate in human form at all given, according to the CTA, that they were doomed to end up in the three lower realms. If Dorje Shugden’s practice really is demon worship that causes people to take rebirth in the three lower realms, then why did His Holiness the 14^th Dalai Lama confirm and enthrone the reincarnations of Dorje Shugden masters?

At the end of the day:

• There is clear evidence of Dorje Shugden lamas returning in perfect human form (and not ending up in the three lower realms) despite their continued propitiation of Dorje Shugden
• The actions of the Tibetan leadership are inconsistent, hypocritical and contradictory to their own stance about Dorje Shugden practice
• In the absence of clear proof, the Tibetan leadership has no solid justification to ban Dorje Shugden practice. In recognizing the reincarnation of any Dorje Shugden lama, they themselves undermine and invalidate one of the reasons they gave to ban the practice
• For Dorje Shugden practitioners, there is no contradiction in their behavior – Dorje Shugden practitioners believe Dorje Shugden is an enlightened being and thus, his practice will not send practitioners to the three lower realms. As a result, there is no conflict in recognizing any reincarnations.

Thus, it is plain to see that the Tibetan leadership’s false assertions damning Dorje Shugden as an evil spirt just does not add up. But then again, considering the ban has always been based on politically-motivated trumped-up charges, is it any surprise that yet again, the Tibetan leadership’s behavior is proven to be hypocritical and their reasons for the ban proven to be wrong? No, there is absolutely no surprise at all.

Read about many more great masters who have relied on Dorje Shugden throughout the ages:
https://www.dorjeshugden.com/category/great-masters/

The Origins of Manjushri

The lineage of Manjushri can be traced back to the time of Buddha Shakyamuni who, in the sacred text of the Avatamsaka Sutra, mentioned that Manjushri’s actual identity is the Buddha Nageshvaraja who achieved enlightenment many eons ago in a different world system.

Of the eight great Bodhisattvas – the close sons of Buddha Shakyamuni, Manjushri is revered as the most senior; the foremost Bodhisattva who embodies the perfection of Wisdom in the Buddhist pantheon. Reading through the scriptures, one will note multiple instances where Manjushri initiates many teachings just by asking a question of Buddha Shakyamuni.

Within the Gelug refuge tree, Manjushri stands as the main lineage master of both the Kadam and Gelug schools, beginning with the Buddha Vajradhara himself and continuing in an unbroken line of enlightened masters – a pure source of unadulterated dharma, undeviating from the Buddha’s teachings.

Within the merit field, Manjushri also appears as the leader of the lineage of Pervasive View, the patriarch of Arya Nagarjuna who founded the Middle Way and the Mahayana school of Buddhism. The word “Pervasive” means that this view is free from extremes and is unbiased; it is objectively based on benefit and takes no sides. “View” refers to the correct view of all phenomenon and the Dharma. This school of thought emphasizes the methods of memorization, understanding, debate and contemplation to realize in depth the meaning of the Buddha’s words of wisdom.

Within Tantra, Manjushri is a lineage master of many tantric texts and lineages, predominantly those of the father tantras such as Guhyasamaja. For instance, Manjushri takes on the form of Yamantaka who is the Opponent of the Lord of Death, and whose tantric system focuses on transforming one’s gross and subtle consciousness into qualities of enlightenment. The Yamantaka Tantra is the only tantra that promises salvation within a single lifetime for those who have committed the five heinous crimes: drawing blood from a Buddha, killing an Arhat, killing one’s mother or father, and creating schism within the Sangha community.

Just like the process of turning dirt into diamonds, the practice is arduous and even dangerous, but promises to grant enlightenment within the shortest possible period of time based on one’s karmic dispositions. As we enter the last few hundred years of the reign of Buddha Shakyamuni’s teachings, Yamantaka’s blessings continue to remain potent, thus allowing sentient beings to purify their misdeeds and gain the necessary attainments to achieve enlightenment through his practice. Such is the power and blessings of Manjushri in this day and time.

The Father of All Buddhas

Mahasiddha Geshe Tsultrim Gyaltsen

In many stainless tantric texts, Manjushri is praised as the Father of All Buddhas. This does not mean that Manjushri is the biological father of all Buddhas; rather, it means that the wisdom energy that he embodies is necessary for one to achieve enlightenment.

The Buddhas are considered to be the perfection of two collections – Merit and Wisdom, with Manjushri serving as the Father (Wisdom) component of enlightenment. Thus, it is clear that Manjushri is an essential part of one’s spiritual practice. The great Mahasiddha Geshe Tsultrim Gyaltsen of Ganden Monastery once expounded that:

Enlightenment is not possible without Manjushri.

Again, Manjushri above does not refer to the deity but to what he embodies: Wisdom.

The realization of Wisdom arises from study, contemplation and practice. With time and consistency, knowledge, combined with intense contemplation and put into practice gives rise to realizations. The more we realize, the less ignorance there is in our minds. Hence, that is why there are ten levels of Bodhisattvahood: the more we realize, the less clouded we become and the greater our attainments.

How Understanding Relates to Manjushri

The 21st century has blessed us with education and spoiled us with an array of convenient technology. With such convenience comes distraction from spiritual practice. As humanity looks further outwards for happiness and fulfillment, it becomes ever more unattainable. Why?

Happiness, fulfillment, peace and harmony are inherently within us but are clouded by negative habits and past karmas from a different time. Convenience and the consequent distractions are the outer karmic formation of obstacles, while the inner karmic formation of obstacles arises through laziness, a desire for comfort, delusions, and wrong views.

Modern education builds one’s IQ while developing one’s EQ and human sensitivities. There are many levels of education and each level enables us to learn and develop our character and personality with time. With this foundation, there is a possibility for us to tap into our spiritual selves and evolve from there.

Thus, the very foundation of thinking, logic and reasoning correlates with what Manjushri represents. His practice is essential because by propitiating Manjushri on a daily basis, outwardly we are able to clear the obscurations within our mind, thus enabling us to see clearly who we are and where we are going. At a deeper level, his practice provides a source of inspiration, power and fuel for one’s spiritual journey.

Having understood the concept of Manjushri, we shall now delve into the various aspects of Manjushri which we can tap into to achieve our highest potential.

Manjushri as Guru

Large Manjushri Thangka unveiled in Tibet

Throughout time immemorial since the advent of Buddhism, Manjushri has manifested in many forms both celestial and mortal, animate and inanimate, to guide all sentient beings out of the cycle of transmigration. He has taken on the form of Bodhisattvas, Mahasiddhas and even ordinary beings, as if in a drama, to suit the propensities of each and every individual.

In the Mahayana Tradition, an important aspect of Manjushri is that of the Guru, who guides the spiritual aspirant onto the path of practice and realization. Manjushri, in his various forms, has been the Guru of many prominent masters of ancient India and Tibet. He “saved” Bushuku or Shantideva from being jeered at by members of his entire monastery; he manifested to Je Tsongkapa throughout his life, giving guidance and direction; he even manifested as a poor lady with a child in Five Peaked Mountain (Wutaishan) to teach modesty and humility.

The role of the Guru, regardless of whether the spiritual aspirant spends every waking moment with him, or just one teaching occasion, is a key factor in opening one’s seeds of enlightenment. With the sincere efforts of the spiritual aspirant, the Guru is able to guide and expedite the achievement enlightenment within a short span of time, as compared with that of a Sravaka.

Within the snowy lands of Tibet, Manjushri has manifested three times to turn the Dharma wheel, first as the great teacher-yogi Longchenpa, a Nyingma master of both Sutra and Tantra. His major work, the Seven Treasures, contains 600 years of the Buddha’s teachings and he was a crucial link between the learning of Sutra and Tantra. Longchenpa established the Dzogchen teachings which are still widely practiced today within the Nyingma school.

Sakya Pandita

The second manifestation of Manjushri in Tibet was the great Sakya Pandita Kunga Gyaltsen. His coming was foretold by many great masters including Guru Rinpoche. At a young age, he spoke in Sanskrit and could recite the texts from memory without ever having laid eyes on them.

With due diligence, he reenacted the Vinaya, the code of conduct of Buddhism and widely preserved and proliferated the Sutric and Tantric teachings. Sakya Pandita was the father figure of the Sakya school and the teachings of Lamdre originated from him.

The third turning of the Wheel of Dharma in Tibet by Manjushri was through Je Tsongkapa Lobsang Drakpa himself. Born amidst auspicious omens, Lama Tsongkapa dedicated his entire life to the preservation of the Dharma, especially the Vinaya, Sutras and Tantras, during a time when the Dharma had degenerated in Tibet.

His views and cohesiveness in the Dharma silenced a nation of false orators and reestablished the Banner of Victory in Tibet. His deeds spread far and wide, to China, Turkestan, Mongolia and even to the Land of the Aryas – India. Subsequently, Ganden, Drepung and Sera monasteries became the beacon of light and hope for those who wished to study and contemplate on the teachings of Buddha Shakyamuni.

Je Tsongkapa further united the Tibetan nation with the Grand Prayer festival (Monlam Chenmo) by making vast offerings to the Buddhas at Jokhang Temple day and night during the month of Miracles. Such was his fame and glory and through his works, the essence of Dharma is preserved until today.

Evidently, the manifestations of Guru Manjushri are innumerable, as Manjushri further emanates as disciples, geshes, humble monks and yogis in order to undertake the tasks of a Guru. But to cite the three main figures to invoke one’s faith is as necessary as feeding oneself to avoid starvation.

If we have pure view and faith in the Buddha Dharma, it is not difficult for us to see the outer Guru Manjushri, whose work invokes the inner Guru Manjushri, so that we can realize the Secret nature of Manjushri which is total enlightenment.

Manjushri the Yidam

From the assembly of meditational deities who exist to tame and set our minds on the path of fruition, Manjushri also appears in different forms and aspects according to the time, people and dispositions. He manifests as a Yidam in all four classes of Tantras to suit the needs of practitioners.

In the Kriya Tantras, Manjushri appears at the entry level to overcome difficulties for the practitioner in order to set their minds on the path of spiritual practice. These manifestations arise in different forms, each enacting different activities ranging from destroying terminal diseases, plagues and sicknesses to overcoming mundane problems of poverty, unhealthy relationships and more. The list goes on.

With the practitioner’s problems on their way to resolution, the next class of tantra, the Charya Tantras, kicks into play. Here, Manjushri creates conducive conditions for spiritual growth, bringing resources and clearing obstructive factors in order for us to ground ourselves in Buddhist study and practice. In the intermediate and advanced levels, practitioners develop the views and realizations of Renunciation and the Bodhi Mind with Manjushri’s assistance.

The third class of tantra is the Yoga tantras, which prepares the practitioner’s body and mind for the Highest Anuttara Yoga Tantra teachings. Manjushri manifests as the ferocious Yamantaka, complete with many hands carrying various weapons and legs trampling on different forms of opposing forces. At this point, the practitioner’s devotion to the Guru has to be firm like a rock, and his understanding of the Lamrim has to be deep in order to engage in this sacred practice, which propels the practitioner towards enlightenment in the swiftest manner possible.

Manjushri the Protector

Dorje Shugden statue in Trode Khangsar

As with all things in life, we need security, assurance and a guiding hand to help us move in the right direction. Dharma protectors in general protect the Buddha Dharma from all forms of destruction; they protect the Gurus and lineage masters as they are holders of the Dharma; they protect monasteries, nunneries and all forms of Dharma institutions as they are seats where the Dharma will flourish; they protect practitioners of the Dharma because all of us have the potential to gain Dharma realizations.

Dharma protectors guard the practitioner’s three doors – body, speech and mind – so that we may avoid transgressions which will slow down our progress towards enlightenment. Once again, Manjushri manifests as different dharma protectors to guard different aspects of the Dharma. For instance, Four-Faced Mahakala guards the Heruka tantras, while Dharmaraja Kalarupa guards the Lower Scope of the Lamrim as well as the Yamantaka Tantras.

Manjushri in the form of Dorje Shugden manifests as a Dharma protector of Je Tsongkapa’s teachings, to preserve the lineage and the practitioners who have entered into the teachings of the Second Buddha Je Tsongkapa, who is also none other than Manjushri.

As Dorje Shugden, Manjushri uses skillful means to guide sentient beings to enlightenment. The four emanations of Manjushri Dorje Shugden bestow activities of pacification, increase, control and wrath to bless sentient beings with animate and inanimate resources, thus fulfilling their secular and spiritual needs. In doing so, as more and more people are set on the path of realization, the Dharma grows in terms of study, contemplation and practice.

From Manjushri, we realize the need for compassion. From Manjushri, we realize the need for skillful means and protection. From Manjushri, we realize and achieve wisdom. Hence, Manjushri is most relevant and prevalent in spiritual practices for the people of today. This does not mean the other Buddhas and Bodhisattvas are not useful but rather the time and disposition of beings today need Manjushri more.

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

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

Tulku Drakpa Gyeltsen: Unbearable Jealousy

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

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

Kyabje Pabongka Rinpoche: Political Convenience

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

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

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

The Karmapa Controversy: Divide and Conquer

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

The 16th Gyalwa Karmapa, Rangjung Rigpe Dorje

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

The 17th Karmapa Trinley Thaye Dorje recognized by the Shamarpa

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

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

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

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

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

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

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

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

The 3rd Domo Geshe Rinpoche: Reward for Obedience

The previous Domo Geshe Rinpoche Ngawang Gyalten Jigme Chökyi Wangchuk

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

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

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

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

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

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

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

The 13th Kundeling Rinpoche: Discrediting the Enemy

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

The 13th Kundeling Rinpoche

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

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

The other Kundeling Rinpoche, recognized by the Dalai Lama

A Ladrang’s Worst Nightmare?

Kyabje Zemey Rinpoche

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

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

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

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

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

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

The inauguration of Moncton Buddhist Centre by Venerable Zawa Tulku Rinpoche was also attended by Mr Jampal Yeshe – President of the Dorje Shugden Society, and Dr Lucie Blouin who assisted with medical issues faced by monks in Shar Gaden and Serpom Monastery in India. Zawa Tulku Rinpoche is enrolled at Shar Gaden and regularly visits the monastery.

To read more about Zawa Tulku Rinpoche check out this link
dorjeshugden.com/?p=1721

Comments by TK on Zawa Tulku Rinpoche

March 1, 2010 at 11:16 am

The current Zawa Tulku could not stay in Gaden Shartse Monastery anymore as he refused to swear against the practice of Dorje Shugden. So he has enrolled in Shar Gaden Monastery but is residing in the United States now.

I pray Zawa Rinpoche lives long and brings immense benefit to many as did his previous incarnation.

TK