It is incredible that in the 21st century, a single person can yield such unchecked power that allows him to force others to choose to abandon their religious beliefs or face persecution, marginalization, loss of livelihood, and other sorts of punishments. But the Dalai Lama is no ordinary man. He is the most cunning politician alive today and the absolute master of manipulation. Who else can rally the most powerful nations in the world against one’s personal enemy without the use of arms, economic might, promises or coercion? Who else can impose an illegal religious ban right under the noses of the champions of human rights and democracy and at the same time be lauded as a beloved defender of peace, tolerance and compassion? Only the Dalai Lama can, not that he admits that he has infringed on the rights of Shugden Buddhists because to admit so would make him no better than Mao Zedong.

The Dalai Lama and some anti-Dorje Shugden groups claim that there is no ban on the practice and no discrimination against its practitioners. Instead they claim that whilst previously the monks of Ganden Shartse and Sera Mey monasteries did worship Dorje Shugden, they voted to abandon this practice in a democratic process after accepting the Dalai Lama’s advice and conducting their own research into the alleged ‘evil nature’ of this Dharma Protector.

Monks were forced to swear an oath to abandon their Dorje Shugden practice.

Video: The Infamous Red/Yellow Vote Stick Referendum

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The impression that the Dalai Lama gives is that he merely provided his opinion regarding Shugden and it was the monks and laypeople themselves who chose to reject the practice after their own research. The oft-quoted example used to support the Dalai Lama’s claim that the monks voluntarily chose to renounce Dorje Shugden is known as the ‘vote stick referendum’ that took place in 2008. In the so-called voting process, monks who did not wish to share spiritual and material relations with Dorje Shugden followers would pick the yellow-colored vote-stick and those who chose to continue their Dorje Shugden worship were asked to choose the red-colored vote-stick.

On the face of it, the monks were given a choice. But this claim is not true. To begin with, the Dalai Lama imposed the Shugden ban in 1996 and yet right until 2008, most Gelugpa monasteries and monks were still practicing Dorje Shugden, indicating that they did not accept the Dalai Lama’s reasons for discarding the Shugden practice as a core ritual of the Gelugpa sect. It was only in 2008 when the Dalai Lama personally enforced the ban with threats and coercion that the monasteries finally succumbed out of fear.

The simple truth is that the Ganden and Sera monks were not given a real choice; they were coerced and threatened into voting to abandon Dorje Shugden. Monks who wished to practice were not allowed to, as video testimony by Losang Gompo, a senior monk of Ganden Monastery confirms. He describes how the monks were herded at gunpoint to hear the announcement of the Dalai Lama’s ban on Dorje Shugden:

40 monks and about 30 policemen surrounded the prayer hall. The police force was called in by the Tibetan Women’s Association, Tibetan Freedom Movement, and the Tibetan Youth Congress.

Before the announcement, there were body searches as the monks came into the prayer hall one by one. All the monks had to keep their hands above their heads like this while they came into the prayer hall. During the actual announcement police with rifles walked through the monks.

There were 40 monks surrounding the main prayer hall of Ganden Monastery during the announcement. These monks had iron bars or clubs in their hands to use on anyone who dared to express an opinion against the announcement.

Losang Gompo testified to a very different picture to that painted by the Dalai Lama and the Tibetan leadership. And as a result of the Dalai Lama’s threats, over 900 Shugden monks were unfairly and unconstitutionally expelled from their monasteries in India.

A senior monk of Ganden Monastery testifies to the threats and coercion that Shugden worshippers faced in the presence of the Dalai Lama, who has denied that there was any discrimination.

Intimidation has always been the mainstay and method of the CTA. To add insult to injury, the CTA lied about what actually happened and deceitfully edited videos to show Ganden monks supposedly casting votes in a democratic way when, in fact, they were surrounded by what was essentially a mob and had no real choice.

Old video footages of the Dalai Lama attest to his instructions to expel Shugden monks, thus exposing the Dalai Lama’ denials that he imposed a ban against Dorje Shugden’s practice. Why expel monks if there is no ban against the practice?

There is no truth that there is no ban, and in reality the ban is willfully and aggressively pursued by the Dalai Lama. The fact that the Dalai Lama can subject monks and laypeople to an oath-swearing campaign is really an offensive against innocent Shugden Buddhists. And the fact that the Tibetan Constitution provides for freedom of religion bears witness to the Dalai Lama being a dictator.

To the world, the Dalai Lama constantly preaches love, compassion, world peace and the practice of tolerance and humanity, but in truth his actions have brought about heavy and unjust persecution and discrimination against innocent Dorje Shugden practitioners, the splitting of monasteries, and the severing of family ties, friends and communities. Increasingly, evidence of the Dalai Lama’s anti-human rights policies are surfacing and it has become undeniable that the Dalai Lama is behind one of the most outrageous breaches of human rights in history even as he accuses China of the same.

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.

 
His Eminence Gangchen Rinpoche is a real lama, with great knowledge and incredible healing abilities, who has benefited thousands around the world. He is a tireless supporter of Buddha Dharma, H.H. Kyabje Trijang Rinpoche, our lineage, our practices, our monasteries, world peace, and our protectors Dorje Shugden and Palden Lhamo.

He has a beautiful large monastery called Gangchen Monastery in Shigatse, very near Panchen Rinpoche’s Tashi Lhunpo Monastery. His current and previous incarnations are very close to the line of Panchen Lama incarnations. In fact, Gangchen Rinpoche is the incarnation of the famed Panchen Zangpo Tashi, the 2nd throne holder (abbot) of Tashi Lhunpo Monastery, and was recognized as his unmistaken incarnation by the previous Panchen Lama. The relics of this great master are still enshrined within a stupa in Tashi Lhunpo Monastery till today where many pilgrims visit to receive blessings.

Lama Gangchen Rinpoche is the holder of an ancient and unbroken lineage of Tantric Masters dating from the time of Shakyamuni Buddha. He is also a famous and renowned practitioner of Kurukulle, Oserchenma, Kalachakra, Yamantaka, Heruka and Vajra Yogini tantras, among many practices, and is a master of the construction of their mandalas.

Gangchen Rinpoche has tremendous healing powers and his line of incarnations are known to be powerful healers. When Rinpoche built his current healing and meditation centre in Nepal, there was no water. Upon Rinpoche’s arrival at the site, a spring naturally sprung forth and until this day continues to provide water for the whole meditation and healing centre. They make their own medicines there, they have a free school, guest house, and also a traditional Tibetan furniture-making workshop.

Biography

His Eminence Lama Gangchen Rinpoche was born in Western Tibet in 1941. He was recognized at an early age to be a reincarnate Lama healer and was enthroned at Gangchen Choepeling Monastery at the age of five.

When he reached the age of twelve, he received the “Kachen” degree which is usually conferred after twenty years of study. Between the ages of thirteen and eighteen, he studied medicine, astrology, meditation and philosophy in two of the major monastic universities of Tibet – Sera and Tashi Lhunpo.

He also studied in Gangchen Gompa, Tropu Gompa and Neytsong Monastery. He was a disciple of some of the most important Gelugpa Lamas like H.H. Trijang Rinpoche. In 1963, he went into exile to India where he continued his studies for the next seven years at the Varanasi Sanskrit University in Benares. In 1970, he received the Geshe Rigram degree (similar to a PhD) from Sera Monastic University situated in South India.

After his graduation, he worked as a Lama healer among the Tibetan communities in Nepal, India and Sikkim, during which time he saved the lives of many people and was named private physician to the Royal Family.

In 1981, Lama Gangchen visited Europe for the first time and has since become a resident and Italian citizen. In the same year, he also established his first European center: Karuna Choetsok in Lesbos, Greece, where he planted a bodhi tree in the ‘Buddha Garden’, and where he consecrated what was to become the first in a long line of world peace Buddha statues, thangkas and images. Since 1982, he has traveled extensively, both healing and teaching worldwide, leading many pilgrimages to some of the most important holy places of different religious and spiritual denominations in the world.

At present, H.E. Gangchen Tulku Rinpoche, the healer, has more than 100 Inner Peace Education centres or Self-Healing Study Groups worldwide. His huge organization includes schools, prayer halls, guest houses, incense/woodwork factories also, and Gangchen Rinpoche has many devotees and strong sponsors who 100% support and serve him.

The Healing Lama

H.E. Gangchen Tulku Rinpoche

Gangchen Rinpoche comes from a long line of Healing Lamas. His lineage started originally from the Indian Mahasiddha Darikapa. He has a very special connection to the healing practices for many types of diseases, and for many years, Lama Gangchen has promoted a very important project: the integration between Tibetan Medicine (an incredible and still-unknown treasure of humankind) with allopathic medicine.

Gangchen Rinpoche’s Ngalso Tantric Self Healing method is based on Buddha’s teachings but it is suitable for modern people. The practices that he has conferred on people in the past have expedited the healing of certain cancers, among other diseases. He is famous for his pills as well as healing skin pills for skin ailments.

Gangchen Rinpoche mentioned that before he started these healing exercises, he consulted Dorje Shugden through his medium. Dorje Shugden said it would be very beneficial and that he should definitely make known, speak, teach and write regarding these practices. It would benefit many. With that, Rinpoche has embarked on his highly successful body and mind tantric healing exercises.

Those of you who have great fortune should receive healing practices from the Lord of the Healing Yogis, His Eminence Gangchen Rinpoche of Sera Mey and Gangchen Monastery in Tibet directly. It is highly efficacious and powerful. Having a strong body and long life can very much allow us freedom to practice the holy Dharma.

So many people with difficult diseases have been healed and helped by this great healing Lama. I have met Tibetan, Western and Chinese students who attest to His healing. Lucky for Europe, His Eminence Gangchen Rinpoche primarily resides in Italy. If one has the great fortune to be in Italy, one must visit Rinpoche at his retreat centre there situated near a lake.

From time to time for those fortunate to request, H.E. Gangchen Rinpoche also bestows the life entrustment initiation of Dorje Shugden. He will confer upon request. It is best you have one of the Annuttara Tantra initiations prior as a prerequisite to receive.

Gangchen Rinpoche has many teachings, videos and books that he authored specifically for modern day healing; incorporating ancient tantric meditations with modern exercises. One can view Gangchen Rinpoche’s wonderful videos on YouTube or you can search online.

Gangchen Rinpoche and Dorje Shugden

H.E. Gangchen Rinpoche has been true to the lineage of H.H. Kyabje Zong Rinpoche and faithfully practices Dorje Shugden. He is open and honest about it. For this, he is considered an enemy of Tibetans by the Tibetan Government in Exile.

Gangchen Rinpoche has been on the Tibetan Government’s top ten list of ‘state enemies’ since the whole Shugden affair started over 10 years back. Rinpoche has even received a few death threats. And for his practice of Dorje Shugden, he has been expelled from Sera Mey Monastery to which he has brought much financial benefit in the past. He is not allowed back into his Ladrang in Sera Monastery.

The buildings, prayer hall and monk rooms he has built in his Tsangpa Khamtsen, Sera Mey, are there but he is not allowed back. Yet the money he donated for building it was not returned to him at all. The Monastery kept the money, the buildings, the statues, the rooms and all the items inside, but asked Rinpoche not to return to it! Why doesn’t the Tibetan Government ask all the Three Great Gelugpa Monasteries to return all items, monies and donations made by all Dorje Shugden-practicing Sangha? Why throw them out but keep their offerings?

Just think, Gangchen Rinpoche is not allowed back to Sera or be involved in any of the Tibetan religious gatherings in India at all. His crime is that he practices Dorje Shugden. He refuses to give up the commitments he has received from H.H. Kyabje Trijang Dorje Chang who is his root guru. He is open with regards to keeping his commitments to Trijang Rinpoche. Other countries count criminals as people who kill, rape, and rob. But in Tibetan society, you are a criminal if you practice Dorje Shugden. How is that possible in the current century?

Gangchen Rinpoche is brave and is the model of true guru devotion and of keeping religious commitments received from one’s sacred lineage master. He doesn’t hide or say he has given up the practice received from Trijang Rinpoche for political ‘cleanliness’. Nor does he practice Dorje Shugden to bring harm to H.H. the Dalai Lama or the Tibetan Government in Exile. Gangchen Rinpoche believes that Trijang Rinpoche gave that practice to help spiritual practitioners to overcome their heavy ‘Kaliyuga‘ obstacles, not something to harm H.H. the Dalai Lama with. Trijang Rinpoche would have no such intentions. Dorje Shugden practice originally was not intended for that purpose at all. And it remains the same now.

Gangchen Rinpoche has practiced Dorje Shugden since he met his root guru Trijang Rinpoche in Tibet prior to 1959, for aid and spiritual support of his work. Is that a crime? Is it a crime to follow Trijang Rinpoche’s holy instructions as Gangchen Rinpoche does with great devotion?

Also, to stop a practice given by a lama, you must ask the permission of the lama you received it from. Any lama CANNOT OVERRIDE THE COMMAND OF YOUR LAMA or any other lama from whence you received the practice. Since Trijang Rinpoche gave the practice and he has passed, Gangchen Rinpoche would not have the chance to ask Trijang Rinpoche to be excused from it. But since H.H. the Dalai Lama is advising not to worship, and he is alive, then it would make more sense that Gangchen Rinpoche requests the Dalai Lama to allow him to continue practicing.

H.E. Gangchen Rinpoche with H.H. Trijang Chocktrul Rinpoche

Gangchen Rinpoche also mentions that H.H. the Dalai Lama is the guru of all Tibet, so how can we go ‘against’ him? And why would we? We would not think of that. In fact, Gangchen Rinpoche has tremendous faith and respect for H.H. the Dalai Lama. However, any attempt to meet the Dalai Lama is blocked and not allowed. Wouldn’t it be wonderful if the Dalai Lama met up with all the Dorje Shugden Lamas, sangha and practitioners in the world and became ‘friends’ and had dialogue? Open, honest, direct, face-to-face dialogue, the good old-fashioned Buddhist way?

In any democratic society, one will have the chance to meet and express one’s concerns to one’s leader if one goes through the proper channels. It would never not be allowed due to religious convictions. Being able to meet your leader and him listening to your concerns is THE HALLMARK OF A GOOD LEADER AND GOVERNMENT.

Gangchen Rinpoche and the Tibetan Government

On the Tibetan Government’s websites, they have a whole section with videos trying to defame and denigrate His Eminence Gangchen Rinpoche, and often speak and write derogatory messages against him. His healing practices are vehemently ridiculed. Any move he makes is twisted around. He is accused of being friends with the Chinese government so he is ‘ASSUMED TO BE ON THEIR PAYROLL.’ Payroll for what? The Tibetan Government accuses him of receiving money from China to incite disharmony within the Tibetan communities. The ridiculous point is that Rinpoche HAS BEEN PRACTICING DORJE SHUGDEN EVEN BEFORE 1959!

It is amazing that a government would do so much to suppress their own people. It’s shameful actually. Why are they against Gangchen Rinpoche? What was his alleged crime? Why is he at the top of their ‘hit’ list to defame? Gangchen Rinpoche’s only ‘crime’ is to worship Dorje Shugden. It reflects the immaturity of the Tibetan Government. They have so few in their exiled population already, yet they wish to isolate more people from within their community.

So, the Tibetan Government criticizes Gangchen Rinpoche for going to Beijing to ‘pay respects’ to the Chinese-endorsed Panchen Lama. They say Gangchen Rinpoche has very close ties with the Chinese Government. Well, that should be their cue to make friends with Gangchen Rinpoche and through Gangchen Rinpoche, make better relations with the Chinese Government for the sake of the six million remaining Tibetans in Tibet! Wouldn’t that make more sense?

H.H. Panchen Rinpoche with H.E. Gangchen Rinpoche

When Gangchen Rinpoche was asked why he does that, he mentions:

Don’t antagonize China further. We are a small group of people against the might of all China. We cannot win, so it is better to make friends with them. The important issue is to have some autonomy in Tibet to save the culture and the spiritual practices while there is time, otherwise it will be lost.

So, Rinpoche’s motive to meet the China-endorsed Panchen Lama was to make China ‘happy’ so their stance in Tibet would be less harsh. He mentions he has no intention of disrespect toward H.H. the Dalai Lama nor the Panchen Lama that H.H. Dalai Lama endorses.

Gangchen Rinpoche has said, it doesn’t matter if the Panchen Lama of China is real or not. If we are friendly towards him, then China will soften their stance and there is hope for the Tibetans within Tibet. He said, Tibetans outside Tibet are safe and prosperous, but we have to be concerned for the Tibetans within Tibet. So being on good terms with the China-endorsed Panchen Lama doesn’t mean we are against the Panchen Lama recognized by H.H. the Dalai Lama.

Gangchen Rinpoche has 100% conviction in the Dalai Lama’s choice. But we have to look at the bigger picture. It is not about the Dalai Lama’s choice or Beijing’s choice of the Panchen Lama, it is simply about making Beijing’s stance on Tibet softer so there can be real dialogue between the exile government and China BEFORE THE DALAI LAMA PASSES AWAY. Tibetans inside and outside Tibet revere the Dalai Lama, so he, while alive can motivate true dialogue with results.

Gangchen Rinpoche has also said that, instead of the Tibetan Government branding him as an enemy only because of his religious convictions, wouldn’t it be better if they made him and all Tibetan Lamas around the world friends of the Tibetan Government regardless of their religious practices? After all, in Tibet, Dorje Shugden was never a national or political issue. It is strictly a religious practice of the highest lamas to the simplest nomads. No one in Tibet practiced Dorje Shugden to gain in the political arena or with the wish to bring harm to the Dalai Lama or Tibetan Government. Why is it turned around to be like that now? That has never been the case and never will be.

Gangchen Rinpoche should be made the Tibetan Government in Exile’s Ambassador to China. When the Tibetans have so few people as it is and so few qualified people as it is, they should rope in these qualified persons. Why does Dorje Shugden’s practice have to be paid by the Chinese government to practice? This practice was going on for 350 years before 1959. I myself practice Dorje Shugden and he is my only protector and the foundation of my faith, but the Chinese Government doesn’t pay me any money to practice.

Gangchen Rinpoche also mentions he can better serve the Tibetan Government and Tibetans in general if the Tibetan Government treats him as a friend and citizen, and not ostracize him as a traitor simply because he practices Dorje Shugden. Where in the world can that happen today?

The Tibetan Government really alienates people to their own detriment. Whatever they have tried to do against Gangchen Rinpoche has no effect. It would make more sense for them to make ‘friends’ with Gangchen Rinpoche. The more friends the Tibetan Government have, the better it will be for them in the long run. I don’t think they can think on such a long term basis. Even their name is now changed to the Central Tibetan Administration (CTA). They have been demoted from a government to an administration. Shameful, sad, embarrassing and a sign of their demise or decline.

H.E. Gangchen Rinpoche with H.H. Pabongka Chocktrul Rinpoche

We are very fortunate to have a brave Bodhisattva warrior among us, who is very committed to the practice his gurus have passed to him. Gangchen Rinpoche has been the target of so many verbal and written attacks from the Tibetan Government for over 10 years now. Never once has Rinpoche shown anger.

H.E. Gangchen Tulku Rinpoche of Italy is equally brave, honest and does not bend to political pressure like Kyabje Dagom Rinpoche. Being in Rinpoche’s presence, one can feel great love and high wisdom. He is one of the kindest, most generous and devoted lamas which belong to the last generation of Tibet-trained masters. He holds guru devotion supreme. He has never spoken one ill word of another religion let alone another school of Buddhism. He works very hard in the Religious Affairs of The United Nations to bring about religious harmony in the world. How fortunate we are that Rinpoche’s powerful incarnation is among us. Seeing him truly is healing.

May some of my life be taken away to add to the lifespan of this great incomparable and compassionate healing lama! May his works further grow and may his aspirations come true! May H.E. Gangchen Rinpoche live very long! May H.E. Gangchen Rinpoche have dialogue with H.H. the Dalai Lama soon. May my guru Gangchen Rinpoche continue to be a shining example of true inspiration for the Buddhist community.

More Pictures and Videos

These are just some of Gangchen Rinpoche’s incredible activities around the world. They are just the tip of the iceberg of all that he has done.

Two great enlightened masters meet and share a light-hearted moment. The great Ganden Shartse Kensur Jampa Yeshe Rinpoche with His Eminence Gangchen Rinpoche of Sera Mey. 

These great Masters both share the same root teachers: Kyabje Trijang Rinpoche and Kyabje Zong Rinpoche. 

These are the last great Masters to have escaped from Tibet

Gangchen Rinpoche in front of the stupa containing the relics of Zangpo Tashi (Gangchen Rinpoche’s own predecessor) housed in Tashi Lhunpo.

March 1, 2003: H.E. Gangchen Rinpoche together with H.H. Kyabje Trijang Choktrul Rinpoche inviting the Buddha’s relics to be viewed in Switzerland. Many ambassadors, United Nations representatives and representatives of the different schools of Buddhism were there also

Holy healing lama, holder of Lord Losang Drakpa’s Lineage, Brave and Courageous with your commitments, may we have the fortune to come under your joyful care and one day meet you

His Eminence the Mahasiddha of Healing, Gangchen Tulku Rinpoche. Viewing, seeing, remembering, hearing and listening to the Lama brings waves of benefit and plants seeds of enlightenment to the mindstream. Prostrations to the Mahasiddha Gangchen Rinpoche!

H.E. Gangchen Rinpoche is a very devoted disciple of His Holiness Kyabje Zong Rinpoche and Kyabje Trijang Rinpoche.

Indian Mahasiddha Darikapa

Powerful rituals done by powerful Tulkus. What a superb example of a lionheart: devotion to his Lama, and not backing down due to political pressures.

Healing Lama Visits Tibet

A beautiful video of His Eminence Gangchen Rinpoche visiting his personal Gangchen Monastery in Tibet and other sacred sites. I find him to be a spectacular being.

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Disclaimer: This article was submitted by a third party author and does not necessarily reflect the official opinion of DorjeShugden.com. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com

By Mar Nee

For a summary of the points presented in this article, please see the video “Oracles: Enlightened or Not?“

Sera Monastery is regarded as one of the three great seats of learning in the Gelugpa tradition, which adheres strictly to the sacred principles established by the great sage Je Tsongkapa. It was founded by Jamchen Choeje Shakya Yeshi (1359-1435), a direct disciple of Lama Tsongkapa, who by his devotion to Tsongkapa vested much of his guru’s mission and purpose into the institution.

Sera Monastery, both the original in Tibet and the one re-established in Bylakuppe, India, boasts a rich tradition of monastic debates to establish the truth by way of vigorous examinations and logical challenges. Such training is intended to develop a mind sharpened by acute reasoning, capable of exceptional analytical ability. No doubt, the training at Sera yielded many great lamas over time, nineteen Ganden Tripas amongst them. The great Kyabje Pabongka Rinpoche himself hailed from Sera.

And yet, by the year 2007, the hallowed grounds of this great institution was host to one of the most heinous and illogical hate-speeches made against a significant portion of the Tibetan Buddhist sangha; the same speech also represented an unrestrained attack against the rights of Tibetans to practice their beliefs as free people.

Surprisingly, it was made by a peace Nobelist who was honored for his supposed fight for human rights and freedom, the Dalai Lama. But instead of a message of love and tolerance, the Dalai Lama accused worshippers of the Buddhist deity, Dorje Shugden, to be ‘murderers and beaters’. The message was received without challenge and accusations that Dorje Shugden, long propitiated in Sera Mey as an emanation of Buddha Manjushri, was nothing more than a common spirit and an evil one at that, was received wholesale and acted upon.

And with that, the once-great monastic university Sera Mey betrayed its core principle of upholding the truth, and began to expel its own monks whom it could not coerce into being disloyal to their gurus and Dharma protector. Whatever values its founder bestowed onto this great university was expensed that day to secure a convenient but immoral place on the politically correct side of the Dalai Lama.

However many pieces of silver Sera Mey was promised to join the obnoxious chorus to hunt down those who worshipped Dorje Shugden and force from them a confession and disavowal of their core religious beliefs, it instantly lost its integrity and credibility as an institution of higher learning that upholds and practices the truth. How can Sera Mey, a monastery that claimed prominence in producing great spiritual thinkers and that had worshipped Dorje Shugden as a fully enlightened Buddha, now proclaim the same deity to be a demon without any spiritual basis?

If there is any logic to Sera Mey’s new stance on Dorje Shugden, then the entire basis of the Buddha’s teachings about enlightenment being free of samsara is wrong. This is the predicament that Sera Mey and other once-great universities such as Ganden Shartse face in defending the ban on the Dorje Shugden practice.

By Sera Mey’s account today and those who oppose Dorje Shugden, the protector is merely:

• A minor worldly deity whose practice was not at all prevalent amongst the Gelugpas or indeed any other sect;
• [And at other times] a gyalpo spirit who is not enlightened and therefore should not be propitiated as a Buddha;
• An unenlightened spirit who opposes the Dharma.

And yet, as we shall see, Sera Mey’s history of Shugden worship irreconcilably places it at odds with its new attitude towards the deity. This is clearly witnessed in a 2002 video produced by Sera Mey’s Pomra Khamtsen, which once accounted for the majority of Sera Mey monks before the ban.

#1: Who’s in the Audience?

The video begins with scenes from the opening of Pomra Khamtsen in Sera Mey, showing the King Protector Dorje Shugden taking trance as the highlight of the event.

The clearly grand affair was attended by key Gelugpa lamas such as the highly learned Geshe Yeshe Wangchuk who possessed tremendous grasp and mastery over extremely difficult texts such as the Commentary On Valid Perception and Light On The Path by Gyalsab Je. Other high lamas include H.E. Gangchen Rinpoche, H.H. Pabongka Chocktrul Dorje Chang and many other names known in Tibetan Buddhist circles to be synonymous with sharp acumen, undisputable intelligence and vast reservoirs of scriptural knowledge.

This immediately challenges the lie that the Central Tibetan Administration (CTA) and all who oppose Dorje Shugden propagate – that the worship of this protector was never a mainstream practice. Dorje Shugden was in fact regarded as an extremely important deity in the Gelugpa lineage before he was politicized and demonized.

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#2: Seating is Everything

If Sera Mey today refers to Dorje Shugden as a minor and unenlightened spirit, then it has to explain why the monastery has a history of Dorje Shugden worship that is manifestly inconsistent with its new claim of the deity.

Sera Mey had always provided a throne for the protector, positioned prominently in front of the main altar where the images of the Buddhas are placed. That particular position indicates that the deity to whom the throne belongs is himself an enlightened being equal to the Buddhas on the altar behind the throne, and definitely not a worldly god let alone an evil spirit.

In no other instance in the monastic history of Tibetan Buddhism has an alleged minor evil spirit received such reverence from a prime monastery. It just does not add up.

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If indeed Dorje Shugden was as he is accused to be today, then Sera Mey should never have extended such veneration according to monastic protocols and kingly treatment befitting a Buddha towards him, which it did until it was forbidden to be associated with the protector.

#3: VIP Treatment

An even more interesting comparison is between the honorifics given to the Dorje Shugden oracle and the treatment customarily given to the state oracles of Tibet – the Nechung and Gadong oracles as well as an oracle much favored by the Dalai Lama, Tseringma. The Nechung Oracle, Gadong Oracle and Tseringma take trance of Pehar (and his minister, Dorje Drakden), Shinjachen and the Tenma Goddess respectively, who together are the triumvirate of earthly deities very close to the Dalai Lama and by virtue of that, regarded as superior in Tibetan Buddhism.

And yet as we will see in the following video of the three oracles taking trance before the Dalai Lama, not even the primary state oracle, Nechung, is given the same treatment as Dorje Shugden. The Nechung oracle is provided a chair (except in his own home, Nechung Monastery, where there is a throne) as is the Gadong Oracle and Tseringma. It is quite apparent that Dorje Shugden has always been treated a class apart even from the ‘highest’ unenlightened deities of Tibetan Buddhism.

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#4: Not A Coincidence

Prior to the unholy and illegal ban on his practice, Dorje Shugden was always regarded as an enlightened Dharma Protector and worshipped as an emanation of Manjushri, and therefore a Buddha in his own right. This was the case even in Ganden Monastery.

We see in the following picture the Choyang kuten (oracle) taking trance of Duldzin (Dorje Shugden in peaceful form), again seated on a throne, placed in front of the altar at the main prayer hall of Ganden Shartse.

The Choyang Kuten taking trance of Duldzin on his throne at Ganden Shartse

The same Ganden monastery that revered the protector as a Buddha now says he is a malevolent spirit. And yet it is this “spirit” who had the sagacity to find many high incarnations of enlightened beings, tulkus, and high lamas including the incarnation of the present Pabongka Rinpoche, Trijang Rinpoche and Zong Rinpoche, all of whom were confirmed as genuine incarnations of their predecessors by the Dalai Lama himself.

Yet another example of Dorje Shugden being accorded the status of an enlightened being and provided with a throne in front of the main altar is seen in various Mongolian monasteries as we witness in the following video of another Shugden oracle taking trance of Duldzin:

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#5: Rank and Respect

However there is more than just the presence and position of the throne of the Dorje Shugden oracle. It is the custom in Tibetan Buddhism that the rank or status of an oracle-lama is determined by the deity he takes trance of.

In the Sera Mey video, we see the Panglung kuten of Dorje Shugden being escorted into the prayer hall in time-honored tradition – with the accompaniment of incense and traditional musical instruments reserved for the highest lamas such as the Dalai Lama himself. A minor deity does not receive such a welcome.

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#6: Compassion and Wisdom

Another indication of Dorje Shugden’s enlightened status is the oracle, while in trance of Dorje Shugden, receiving the tsog offering with the bell and vajra – important symbols of compassion and wisdom. The vajra and bell held together mean that Dorje Shugden has attained the wisdom (bell) and method (vajra) of a fully enlightened Buddha.

The Nechung oracle on the other hand, cuts the tsog offering with his ceremonial sword as a means of acknowledging and receiving it.

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#7: We Come Bearing Gifts

But there are even more telltale signs to indicate that Sera Mey worshipped Dorje Shugden as a fully enlightened being and is now deceitfully masking that fact.

The first video (included again below) shows how the highest of lamas and dignitaries present, and even representatives of the Central Tibetan Administration, respectfully approach the throne of Dorje Shugden to make traditional offerings to him. If Dorje Shugden is truly a minor spirit as Sera Mey claims, he should have approached the lamas to make offerings to them instead.

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If the disparaging description of Dorje Shugden as a gyalpo has any basis, it would mean that no one in Sera Mey had any omniscience to see through a demon’s mimicry – not the enlightened minds of the tulkus the Dalai Lama himself confirmed, nor the Geshes, Abbots and in fact, not even the Dalai Lama. And instead, it would mean that all these great masters from the great Sera Mey monastery were, for decades, beguiled into worshipping a demon.

If indeed it were true that Dorje Shugden is such a malevolent force, then the fact that so many great masters, returning Bodhisattvas and Mahasiddhas were fooled would mean that the Dharma is powerless and all the attainments of these masters are imagined. But I doubt if Sera Mey or any other monastery or lama would concede this, as it is an even more serious charge than Dorje Shugden being a gyalpo.

#8: A Clean Vessel

Finally, we see the same Panglung kuten who previously took trance of Dorje Shugden now in trance of an undisputed enlightened protector, Dharmapala Setrab, long recognized as the Dharma protector of Ganden Shartse Monastery and also an emanation of Amitabha Buddha.

If it is true that Dorje Shugden is a lowly spirit, then how can the same oracular vessel who moments ago took trance of a malevolent spirit now take trance of a Buddha as we witness in the video? The only sound explanation is that both Dorje Shugden and Dharmapala Setrab belong to the same class of enlightened protectors and emanations of Buddhas.

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In less than 30 minutes of footage, the Sera Mey video calls into question the validity of claims made against Dorje Shugden. What is witnessed in the first 30 minutes of footage is completely inconsistent with present accusations of Dorje Shugden as a gyalpo or a lowly worldly god as he is accused interchangeably.

Comparisons with Other Oracles

But how does the treatment of Dorje Shugden compare with the other protectors of Tibetan Buddhism? Would a clearer picture of his status emerge, if examined from a perspective that broadens his treatment to encompass a wider view of Tibetan Buddhist cosmology?

The following video captures the protocol accorded to Gyalchen Karma Trinley, an unenlightened protector propitiated in the Nyingma lineage. From the very beginning, we see the oracle in trance of the unenlightened Gyalchen Karma Trinley prostrating to and then approaching Thegtse Rinpoche, an incarnate Lama from the Mindrolling lineage of the Nyingma tradition.

This is in stark contrast with the respect accorded to Dorje Shugden, clearly illustrating that while the unenlightened Gyalchen Karma Trinley pays homage to lamas, Dorje Shugden, however, is paid homage BY lamas.

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In the following video of Sera Jey monastery, Gyalchen Karma Trinley is again accorded only a simple chair outside the main hall for the oracle to take trance of the spirit, after which he is then permitted to enter the building.

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In another video of Gyalchen Karma Trinley, we see that the seat upon which the oracle sits – a couch with a simple cover – is outside the monastic building. This difference in treatment again leads us to believe that unenlightened protectors are not given the same accord as an enlightened protector in trance.

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The next video shows the previous Nechung oracle in full trance making his way into the temple on foot. This is vastly different to Dorje Shugden who sits on his throne inside the main temple and then takes trance.

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How does the interaction between a lama and protector in trance further prove that Dorje Shugden is enlightened? In the following video, Thegtse Rinpoche is given the seat of honor, and Gyalchen Karma Trinley repeatedly runs up to the lama to give advice or answer questions put forth by assistants.

Compare this with Dorje Shugden, who is seated on the central throne while lamas approach him for blessings and advice. Given the stark differences of protocol, it is strikingly clear that Dorje Shugden is a fully enlightened being.

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Proof that Dorje Shugden is Unfairly Singled Out?

Followers of the CTA and enforcers of the ban would undoubtedly brush all of the above aside in favor of their own agenda. So let’s turn to another blatantly obvious flaw in their logic. Claims are made that Dorje Shugden is a worldly protector or gyalpo and his practice should be stopped on that basis. But there is unsurmountable evidence that propitiation of worldly protectors continues to this day.

This video portrays a local medium taking trance of a visibly unenlightened being. In this case, the oracle isn’t even given a chair but kneels in front of a prayer table. The tradition of local oracles traces back many centuries within Tibetan culture and more often than not, oracles take trance of local protective deities or spirits for purposes of healing and oracular advice.

Known throughout Tibetan culture to be unenlightened, propitiation of these protectors remains intact, and the CTA and their enforcers are strangely silent on this issue.

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Next, we see what is most likely a local festival, in which two unenlightened beings take trance and join the festivities. Again, there is no throne or even a seat, just the mediums who are seen dancing and running around during the festival.

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Strange then that the CTA and its enforcers claim the ban on Dorje Shugden is due to his unenlightened nature, yet they say nothing in regards to the practice of other unenlightened protectors who are still welcome in Tibetan culture. Suffice to say, banning Dorje Shugden on the grounds of his supposed unenlightened mind has no basis, if a ban on ALL unenlightened beings is not implemented or enforced.

Conclusion

So, how is it that such great monastic universities as Sera Mey and Ganden Shartse can arrive at conclusions so vastly differently from the path they set out on, decades ago, with regard to the same deity? Consider the options below:

1. Dorje Shugden was an enlightened protector in 2002 when he was worshipped as such by Sera Mey monks, but “became” unenlightened by 2008 when the ban on his practice was instituted. This is an impossible postulation because if that were to be true, then it completely undermines what the Buddha himself taught about the state of enlightenment (Buddhahood) being an immutable and unassailable position, unlike samsara;
2. Dorje Shugden was a gyalpo all along but through his guile, tricked the entire Gelugpa sect, including all the high lamas and masters of Sera Mey into worshipping him as a Buddha, not sparing even Kyabje Pabongka Dorje Chang who is one with Heruka. And now, by the Dalai Lama’s sole omniscience, the demon has been caught out. Again, this is an improbable proposition because if it were true, then the entire sanctity of the Gelugpa lineage is flawed. How can a flawed lineage with gravely erroneous beliefs and training produce an omniscient and omnipotent Dalai Lama?
3. Dorje Shugden has always been an enlightened protector, a true emanation of Manjushri who arose to protect Je Tsongkapa’s precious teachings on the Madyamika as Kyabje Pabongka Rinpoche, Kyabje Trijang Rinpoche, and countless masters have attested to. But for reasons political in nature, the CTA with the support of the Dalai Lama’s office have imposed a ban on his practice and forced its will on the people and monasteries. In other words, claims made in support of the Dorje Shugden ban are but baseless lies that once-great monasteries like Sera Mey are forced to validate, which they did to their own detriment and in the process damaging the Buddhadharma that they took oath to preserve.

If thought about in clear and logical manner given the belief systems inherent within Tibetan Buddhist cosmology – that a fully enlightened being cannot regress back into an unenlightened state; that omniscience can and has been achieved by many great masters and not just the Dalai Lama; and that the training and belief systems are not erroneous; then the obvious conclusion for these contradictions is obviously the last of the three mentioned above.

Thus, there is only one possible truth, Dorje Shugden is indeed fully enlightened, and the so called ‘truths’ touted by the Central Tibetan Administration and the actions of Sera Mey itself are in fact nothing but lies.

For a summary of the points presented in this article, please see the video “Oracles: Enlightened or Not?“

The Dalai Lama at the Jangchub Lamrim teachings in December 2013

In recent months, after the International Shugden Community (ISC) organized a series of peaceful demonstrations against the Dorje Shugden ban across USA and Europe, the Shugden issue is once again in the limelight and has received extensive media coverage all over the world. While the ISC received much needed attention towards their efforts in lifting this unjust ban, the Dalai Lama and the Central Tibetan Administration (CTA) also received their fair share of media attention regarding the Dorje Shugden issue.

When questioned about the existence of such a ban and accusations of discrimination against Dorje Shugden practitioners, a typical reply from the the Dalai Lama or members of the CTA would be:

No there is no ban, no one is discriminating them (Shugdenpas).

Such blatant lies may be taken at face value by the Dalai Lama-loving faction. However, the discerning reader seeks out the truth behind the matter, and we at DorjeShugden.com bring you recent and current proof of discrimination against Dorje Shugden practitioners, some of which are instigated on a large scale by none other than the Dalai Lama and his administration.

Proof of Discrimination

While the CTA proudly declares that no ban is being imposed, Shugden practitioners living in exile communities beg to differ. Various establishments in the Tibetan refugee settlement of Bylakuppe openly deny entry to Shugden worshipers as a sign of their allegiance and support for the Dalai Lama and CTA.

“Dolgyal Practitioners Not Welcome”

Outside a statue shop in Bylakuppe, Tibetan Camp No. 1

Closeup of the anti-Shugden sign

As if prohibiting Shugden practitioners from patronizing non-Shugden shops wasn’t enough, the CTA found an ingenious way of discriminating against establishments owned by Dorje Shugden practitioners, right under the nose of human rights organisations and international media. During the Dalai Lama’s Jang Chub Lamrim teachings in Sera Monastery which took place in December 2013, participants were instructed only to patronize establishments that displayed the official Jang Chub Lamrim banners, and to avoid entering any premises without it.

No banner, no entry. The Jangchub Lamrim banner became synonymous with pro-Dalai Lama (anti-Shugden) establishments.

Yet, when questioned by international media, the Dalai Lama and CTA blatantly denied the existence of the ban and the discrimination that arose as a result. Instead, the CTA claimed that the very act of denying entry to Shugden practitioners (mind you, based purely on their religious beliefs) was in fact an act of freedom. Clearly, the Tibetan administration values the truth only when convenient, and freedom and human rights are misconstrued to serve their own ill motivation.

Kyabje Phabongka Rinpoche’s Parinirvana Day

The Great Gelug Master, Kyabje Phabongka Rinpoche

While the Jangchub Lamrim teachings were in full swing in Sera Monastery, Dorje Shugden practitioners who were banned from attending the Dalai Lama’s teachings celebrated Kyabje Pabongka Rinpoche’s Parinirvana Day next door in Serpom Monastery.

The Parinirvana Day of a great master is an extremely significant day in the Tibetan Buddhist tradition. For those unfamiliar with Vajrayana Buddhism, Parinirvana is not viewed as a day of death, but is considered to be the day of enlightenment. Great practitioners consider the moment of death to be the best opportunity to gain enlightenment. Thus, Pabongka Rinpoche’s Parinirvana Day is an auspicious and important celebration for the monks of Serpom Monastery.

We were chanting the mantra Migtsema loudly when a Sera monk came to our monastery to ask what we were doing. So we told him we are celebrating Kyabje Pabongka Rinpoche’s Parinirvana today. Later that day, we found out that the Sera monks too went to get offerings and did a puja to celebrate Pabongka Rinpoche’s Parinirvana, it was Dalai Lama’s instruction as Pabongka Rinpoche is also the lineage master of Sera. - A monk from Serpom Monastery

Given that Pabongka Rinpoche is a staunch Dorje Shugden lama (and therefore an enemy of the Tibetan state) why would the Dalai Lama encourage the monks of Sera to celebrate his Parinirvana Day? Conversely, if Pabongka Rinpoche’s Parinirvana Day is to be celebrated (thus signifying that he has attained enlightenment), then how can his teachings on taking Dorje Shugden as the enlightened protector of the Gelug lineage be wrong?

Thus the Dalai Lama’s advice to Sera monks to celebrate Pabongka Rinpoche’s Parinirvana Day was met with confusion, especially given that the Dalai Lama had just endorsed the latest anti-Dorje Shugden book during one of the Jangchub Lamrim teachings – a book that completely opposes Pabongka Rinpoche’s teachings. The contradiction must have been too much for the Sera monks and after the teachings, hundreds of newly distributed anti-Shugden books were found piled up in the trash.

Doubts arising against the Dalai Lama’s stance on Dorje Shugden? Sera monks threw away hundreds of anti- Shugden books in the aftermath of the Jangchub Lamrim teachings

Truly, the ban on Dorje Shugden has done nothing but create confusion and harm, even in the monastic environment. Even the simple fact that Sera Monastery’s failed to celebrate Pabongka Rinpoche’s Parinirvana Day until prompted by the Dalai Lama is a clear sign that tradition has fallen by the wayside, and only the sycophantic wish for the Dalai Lama’s approval remains.

In 2008, Dhokang Khangtsen with its 600 tulkus, geshes and monks separated from Ganden Shartse monastery and formed Shar Ganden. This fledgling monastery is an enduring legacy of the segregation imposed by the Dorje Shugden ban

There were many sincere Dorje Shugden practitioners that lived within the walls of Ganden Shartse monastery in the past. Many of these practitioners were great Tulkus, Geshes and ordinary hard-working members of the monastic community. Needless to say, many of these practitioners have contributed everything they had towards the sustenance and expansion of Ganden monastery as a whole.

With the Dorje Shugden ban being ruthlessly enforced in the last decade, many of these monks had to flee to safety with literally nothing on their backs while the elders of Ganden Shartse stood idly by and did nothing to help. In fact, the elders of Ganden Shartse sat tight on the assets and coffers of the monastery, which include offerings and sponsorships made by Dorje Shugden practitioners.

For instance, all Geshes make offerings to the monastery as part of their geshe offering ceremony. And when the monastery is in need, the senior monks, tulkus, rinpoches and geshes will raise the necessary funds for building expansion, books, food and so forth. So why doesn’t the monastery return the offerings of Dorje Shugden practitioners after expelling the same Dorje Shugden monks from their walls?

On the one hand, the monastery accepts and retain donations from Dorje Shugden practitioners (the monastery doesn’t even question sponsors about their stance on the Dorje Shugden affair) but on the other hand, Dorje Shugden practitioners are shamed and expelled from the monastic community. There seems to be a contradiction here with the way the Dorje Shugden ban has been and continues to be enforced.

A traditional depiction of the Tulkus of Shar Ganden monastery. From left to right: Khen Rinpoche Lobsang Pende, H.H Kyabje Trijang Rinpoche and H.E. Domo Geshe Rinpoche

The Dorje Shugden ban requires total segregation between Dorje Shugden practitioners and the followers of the Dalai Lama. This segregation is heavily (even violently) enforced and no interaction is allowed between both parties as Dorje Shugden practitioners are seen as ‘contaminated’ and ‘unclean’. Shops in Tibetan communities display clear signs stating that Dorje Shugden practitioners will not be served. Schools and public service providers such as libraries deny entry to Dorje Shugden practitioners.

So complete and pervasive is the discrimination against Dorje Shugden practitioners that it is therefore surprising that the offerings and sponsorships from Dorje Shugden practitioners are still accepted, retained and used by the anti-Shugden monastic community. Given the illogical and discriminatory implementation of the ban, one would think that the offerings and sponsorships of Dorje Shugden practitioners would likewise be deemed unclean and unfit to be used by members of Monastery!

The generous sponsor of Ganden, Sera and Drepung, Guru Deva Rinpoche

Take for instance the Mongolian Lama Guru Deva Rinpoche, widely regarded as the emanation of Gyenze and a great Dorje Shugden Lama. He had made the most generous offerings and donations to the Dalai Lama and the great monasteries of Ganden, Sera and Drepung in the earlier days when Tibetans coming into exile experienced hardship and scarcity.

During the height of the Dorje Shugden ban however, a Tibetan mob had tried to destroy Guru Deva Rinpoche’s ladrang in Drepung Gomang. Consequently, Guru Deva Rinpoche was forced to return to Mongolia – his homeland. The offerings and donations remain the property of Ganden, Sera and Drepung, who continued to speak against Guru Deva Rinpoche until his passing in 2009.

H.E. Denma Locho Rinpoche and Jamseng Rinpoche

Another clear example occurred in recent years when Serkong Tritul Rinpoche invited Drepung Loseling’s Denma Locho Rinpoche to Taiwan to teach and transmit some important lineages. Tritul Rinpoche, along with Jamseng Rinpoche, are well known Dorje Shugden lamas while Denma Locho Rinpoche does not practice Dorje Shugden but neither does he discriminate against Dorje Shugden practitioners.

During this visit, a series of pictures were taken of Denma Locho Rinpoche and Jamseng Rinpoche (also known as Dromtug Rinpoche). These pictures were proliferated and became the basis for trouble between Denma Locho Rinpoche and the monastery and office of the Dalai Lama.

After the trip to Taiwan, Ganden Jangtse Gaser Tulku Rinpoche had requested Denma Locho Rinpoche to give a series of teachings at Drepung Loseling’s prayer hall. On the third day of the teaching, Drepung Gomang monks put up posters stating that monks shouldn’t attend the teachings as the great lama was ‘unclean’ due to his association with Tritul Rinpoche and Jamseng Rinpoche.

So concerned were the Ganden Jangtse monastic officials with being politically correct that they had the audacity to decree that any monks attending Denma Locho Rinpoche’s teachings would be expelled. Even the Dalai Lama, whom Denma Locho Rinpoche was personally very close to prior to the Taiwan incident, sidelined and basically ignored Denma Locho Rinpoche whenever he visited Ganden or Drepung monasteries. This is not just a great insult but has severe impact on the lama’s reputation in the monastery.

However, there is more to this series of incidents than meets the eye. During the Taiwan trip, Tritul Rinpoche and Jamseng Rinpoche had offered a large sum of money to Denma Locho Rinpoche, who then donated a large portion of this sum to Drepung Loseling. The money that was donated to Loseling (which clearly came from Dorje Shugden practitioners) was accepted and used for the expansion of the monastery, even while they ostracized and criticized this great master for his association with the same Shugden practitioners.

H.E. Lama Gangchen Rinpoche with his close disciple, Lama Michel Rinpoche

H.E. Gangchen Rinpoche is another great Dorje Shugden Lama who sponsored many buildings for Sera Mey monastery’s Tsangpa Khamtsen, including a prayer hall and monk quarters. Due to the ban, he was unceremoniously cut off while the monks continue to inhabit the buildings that he sponsored. In yet another example, Kensur Rinpoche Lobsang Tsephel, the ex-abbot of Ganden Jangtse is a great Dorje Shugden practitioner who sponsored millions for the massive Jangtse prayer hall that is still in use today. These are just a few notable examples of Dorje Shugden lamas who have made tremendous contributions to their various monasteries.

Kensur Rinpoche Lobsang Tsephel (left), the ex-abbot of Ganden Jangtse is a great Dorje Shugden practitioner

Therefore, if the monastic community and indeed the Tibetan laity insist on upholding this ridiculous ban that in fact infringes on the human rights of Dorje Shugden practitioners, wouldn’t it only be fair that the monastery return these offerings? They would if they had any sense of integrity.

Integrity and keeping one’s vows and commitments are ideals that are supposed to be held more dear than our eyes, as Lama Tsongkhapa had said and upheld. With the deepest respect, the monastery should then also practice this and return whatever Dorje Shugden practitioners have offered in the past – be they monks or laypeople. At least, they would then be keeping to the letter of the (unfair and illogical) ban on Dorje Shugden instead of only choosing to do so when it is to their advantage. Why strive to appear politically correct yet live, eat, sleep, and practice in entire buildings built by the most devoted of Dorje Shugden practitioners? It boggles the mind.

At the age of 48, he made the decision to go to Ngulchu, a location situated within the province of Tsang to take teachings from the famed Ngulchu Dharmabhadra as well as his nephew, Yangchen Drupey Dorje.

Namka Tenkyong was a very accomplished master. He excelled in his studies and went on to become a reputable teacher in the Ganden tradition, earning him also the position as lineage holder of the Ganden Mahamudra teachings and the Five-Deity Heruka initiation lineage; he is even included within the lineage prayers of the practice, on par with his teachers Ngulchu Dharmabhadra and Yangchen Drupe Dorje.

Namka Tenkyong came to be known for his many writings including five different texts on the many practices of the Five-Deity Heruka and seven different texts on the Yoga Tantra practice of Kunrig (Four-headed Vairochana). Aside from that, he also produced commentaries on the six preparatory practices.

However, one of the most interesting works attributed to him is a ritual on Dorje Shugden by the name of The Miraculous Swift Messenger That Beckons the Four Activities: a Brief Method to Fulfill and Activity for the Great Dharma Protector Dorje Shugden.  This ritual can be found in the Dorje Shugden collection of works, Pe Bum.

A unique point of this text is that it equates Dorje Shugden as an emanation of Vajrapani, which was a common view held by the older masters, especially of Sera. Another mention of this is found in the letter composed by Ngulchu Dharmabhadra as an answer to a query, found under the collected replies section of his works. In here, there is a letter written to Shabdrung Rinpoche that talks about combining the practices of Ganden Lha Gyama and Dorje Shugden, and the torma offering that should be used.

This text is pivotal as it shows that during the first half of the 19th century there was already confirmation that Dorje Shugden was the absolute reincarnation of Tulku Drakpa Gyaltsen. This totally disproves George Dreyfus’s claims the two beings were not of the same mind-stream and that Pabongkha Rinpoche had made this up to make this practice popular.

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 Dragri line of incarnations was significant enough for Trijang Dorje Chang, who is Heruka himself, to take an interest in them. Revealing the origins of this ancient lineage, Trijang Rinpoche wrote that the incarnations were some of the most profound Indian masters including Arhat Kanakavatsa (a direct disciple of Shakyamuni), King Chandrabhadra, and Pamting Ngawang Chugje and Gonpo Sonam Coden of Tibet. However, lacking in a formal recognition system, these incarnations did not carry the Dragri name.

More recently, the line of incarnations to carry the Dragri name began with Dragri Gyatso Thaye who was born in the first half of the 18th century. He was followed by Lobsang Chojor and Lobsang Thubten Namgyal, both born in the 19th century, and then by Lobsang Nyengyu Lungrig Gyatso who was born in the 20th century.

The traditional seat of the Dragri line was at Dragri hermitage located not far from Sera Monastery where Gyatso Thaye and many of his disciples such as Retreng Tritul Tenpa Rabgye studied. The hermitage, with formal buildings and structures, was founded by Gyatso Thaye. The location however, has always had a spiritual significance from as far back as the 7th century, when Buddhism first came to Tibet.

The hermitage was located close to Pabongka Monastery and Chuzang Hermitage. In fact, Gyatso Thaye was once the abbot of Pabongka Monastery, thus earning him the name Pabongka Gyatso Thaye. Dragri Rinpoche was also abbot of Garu Nunnery, taking charge in 1792 and continuing to take charge over successive lifetimes.

Gyatso Thaye’s incarnations were also famed for other aspects of Dharma practice and teachings. Lobsang Chojor, the incarnation immediately after Gyatso Thaye, became a lineage holder of the Solitary Hero Yamantaka practice from the Gelugpa lineage. The third incarnation of the Dragri line, Lobsang Thubten Namgyal, became one of Pabongka Dechen Nyingpo Rinpoche’s teachers.

By Gyatso Thaye’s time, there already existed notes and complete rituals written by Morchen Kunga Lhundrup and Drukpa Kunley propitiating Dorje Shugden. However, Gyatso Thaye was requested by his student Retreng Tritul Tenpa Rabgye to compose an extensive kangsol invoking Dorje Shugden’s blessings.

Thus Gyatso Thaye composed the Treasury of the Four Activities: Complete with Offerings, Praises, Fulfilment and Requests to the Dharmapala Dorje Shugden Tsel which was published in the Dorje Shugden sebum. This ritual was to become the first official extensive Gelug kangsol of Dorje Shugden in the Gelugpa lineage, calling upon him to protect the Gelug lineage and doctrine. Before this text, practitioners would refer to compositions written by older masters such as Morchen Dorje Chang, Dreuley and the Sakya Throne Holders who had been the first to officially propitiate him.

It is important to know that this kangsol was composed by Gyatso Thaye as early on as the 18th century, long before Pabongka Rinpoche. This completely counters the modern critics who claim that Dorje Shugden’s practices only came into prominence because Pabongka Rinpoche promoted it aggressively in the 20th Century.

Great Scholar and Spiritual Master of the Dalai Lama

In 1478, a special child was born in Tsethang, in the Lhoka region of Central Tibet. He grew up to become known as the great scholar, Sonam Drakpa. ‘Panchen’ is translated from the Sanskrit word ‘Pandit’ and is an honorific title referring to Panchen Sonam Drakpa’s unparalleled mastery of the Sutra and Tantra teachings, and his legendary spiritual accomplishments.

At a young age, Panchen Sonam Drakpa was enrolled into the great seat of learning, Sera Monastery. There, he came under the personal tutelage of great masters like Venerable Donyo Dangden and His Holiness the Second Dalai Lama, Gyalwa Gendun Gyatso.

Like all scholar aspirants, Panchen Sonam Drakpa studied the entire breadth of Sutra, Tantra and their various commentaries with great intensity. His outstanding learning and comprehension began to shine brightly. Supplemented by various empowerments, personal advice and the blessings of his Gurus, Panchen Sonam Drakpa’s capabilities and zeal for learning enabled him to rapidly mature spiritually.

Panchen Sonam Drakpa was famous for having served as the Abbot of Gyuto Tantric College, Ganden Monastery, Drepung Monastery and Sera Monastery. Furthermore, while serving in Gaden Monastery, Panchen Sonam Drakpa also ascended Je Tsongkhapa’s throne as the 15th Throne Holder (Gaden Tripa) of the Gelugpa lineage.

Panchen Sonam Drakpa was elected into every position he undertook by the monks, and was unanimously approved and supported by them throughout his time in office. He is the only person in history to have been elected as the Abbot of all these monasteries within a single lifetime; to date, no other Lama has come close to holding this same honor. It shows clearly how highly this great Lama was regarded by his students and the monastic community at large.

In the literary field, Panchen Sonam Drakpa was an unparalleled scholar, penning numerous and highly penetrative works. He composed a whole host of written commentaries on Sutra and Tantra, covering the full range of exoteric and esoteric aspects of Buddha’s teachings.

Panchen Sonam Drakpa also composed 45 major written works and a number of minor works on spiritual songs. His works are highly regarded by all three main monastic institutions. To this day in Drepung Loseling and Ganden Shartse Monasteries, Panchen Sonam Drakpa’s texts are among the principal texts relied on by monks studying for their Geshe degrees.

Panchen Sonam Drakpa is legendary for having composed these verses of dedication when he served as the Ganden Tripa:

May all conducive conditions arise
And all obstacles be pacified in order
To increase infinitely the doctrine
Of the spiritual king, Tsongkhapa

By the merits of the three times
Of myself and others, may the
Doctrine of Lama Tsongkhapa
Blaze forever more.

This hallowed prayer is recited daily as a dedication after teachings and pujas performed by Gelugpa monasteries and Dharma centers all over the world.

In his later years, Panchen Sonam Drakpa became the spiritual guide for the newly-discovered Third Dalai Lama, who received his ordination vows and a spiritual education from him. Panchen Sonam Drakpa foretold a deep potential in the young incarnate Lama by ignoring the traditional incarnation name of Gendun and choosing instead to name him Sonam Gyatso. In doing so, Panchen Sonam Drakpa established the line of Dalai Lamas with the name Gyatso, meaning ‘Great Ocean’.

When he was older, this protégé of Panchen Sonam Drakpa was invited to Mongolia. When Sonam Gyatso arrived there, the Mongolian king Altan Khan and his subjects were so impressed by him that they converted to the peaceful ways of Buddhism.

In turning the ‘killer hordes’ of Asia away from the battlefield, and onto the path of studying and understanding Buddhism, Sonam Gyatso changed the course of world history. The joyous Khan gave Sonam Gyatso a special title, ‘Dalai Lama’, which literally means ‘Oceanic Lama’. The same title was also bestowed posthumously onto his two previous incarnations.

With unmatched zeal, Panchen Sonam Drakpa worked for the welfare of others and the Dharma until he entered clear light at the age of 77 years.

Dorje Shugden’s practice remained relatively obscure until the time of Kyabje Pabongka Rinpoche. This Lama was an heir to the Changkya line of incarnations but was banned due to political affiliations that the previous incarnations had with the Chinese court.

In this incarnation, the high Lamas decided to enthrone him as a Tulku of an obscure little monastery on a small hill named Pabong. He then enrolled into Sera Monastery.

In the monastery, Pabongka Rinpoche appeared to be a very average student but things changed when he graduated. He left the monastery to study under a famous Lamrim master, Dagpo Rinpoche, who rigorously trained him in the contemplation of the Lamrim and the generation of Bodhichitta. He meditated deeply and often, based on the instructions of his Lama and thus, gained full awakening.

When he started teaching, he quickly gained a large following of Sangha from various monasteries and many lay people. Kyabje Pabongka Rinpoche was renowned throughout the land as being an emanation of Heruka and won the hearts of many disciples with his masterful way of teaching which combined practicality, wisdom and humor.