Watch this video to see proof of how Sera Monks recalls Dorje Shugden giving the actual advice

Excerpt from the autobiography of Kyabje Trijang Dorjechang regarding the advice from Dorje Shugden that His Holiness should leave and that He guarantees H.H. safety

When I was fifty-nine, in the year of the earth boar, on the first day of the year I performed elaborate fulfillment offerings before the speaking Päldän Lhamo statue in the shrine room of the Dalai Lama’s residence at the Potala Palace, recited the yearly torma ritual at the top of the palace, and I also went for other festival ceremonies as they had been traditionally performed in previous times, early and late on New Year’s day. There had been a slight snowfall on that morning of the first. It had drifted unevenly and it seemed to be an inauspicious omen in regard to spiritual and temporal affairs.

To mark the Dalai Lama’s completion of study of the five great treatises, at the Great Prayer Festival of Lhasa celebrating Lord Buddha’s miraculous deeds he was to engage in public debate before the vast assembly of Sangha. He therefore went to the upstairs Labrang of the Jokang Temple in Lhasa. During the prayer festival I also stayed in the upstairs residence of the Labrang.

The thirteenth was the actual day of the Dalai Lama’s public debate for Geshe Lharampa. That day at the morning public tea assembly, the courtyard teaching public debate, the noontime public tea, the ‘dry’ (without tea) noontime public debate, the evening tea, and the great evening public debate, at each of these sessions, when the Dalai Lama paid homage to each of the great treatises, at the midmorning assembly, and the great evening debate, there were near to thirty thousand monks present; it was like the ground was strewn with necklace garlands of topaz, or that the earth was everywhere covered with fresh saffron.

Amidst the huge assembly of extremely learned, wise dialecticians, geshes of the three monastic seats who thought of themselves as the master logicians Dignaga and Dharmakirti, in the morning, he debated Pramana in the courtyard; at noon, Madyamaka and Paramita; and in the evening, Vinaya and Abhidharma.

In each case, he was presented with arguments on the most difficult points and gave answers without any problem, thus filling the wise elders in attendance with awe. We enjoyed the good fortune of the amazing spectacle of seeing these puffed up scholars who looked down upon him as a young upstart having their confident pride trampled under the soles of his feet!

At the midday public debate session the Great King Oracle Emanation of Nächung was invoked into his medium. He offered a brief logical assertion regarding the Four Noble Truths to the Dalai Lama, and also offered his congratulations.

On the day of the fourteenth, in the great courtyard the government sponsored for the Dalai Lama an extremely vast feast celebration of his successful completion of the public debate examinations and, in connection with accepting very impressive offerings, Yongzin Kyabje Ling Rinpoche Sharpa Chöje , I, and the debate partners, the Tsänzhab’s, received congratulatory awards of very high stature.

On the tenth day of the first month, as traditional, in the ancient Meru temple of Lhasa, the Great Dharma King Nächung was invoked and on the day of the seventeenth, as well, an extra invocation was held above the Labrang in the upper residence. Nächung, the state oracle, said, ‘Can you erect a bridge over a ford-less river? I am checking on the spirit side!’

We thought that since it was a time that the gap between Tibetans and Chinese was widening, that Nächung was saying that they would both be making preparations and that Nächung himself was preparing for some sort of action. But when I did my own checking a little later on, the circumference of Lhasa was already completed surrounded by encampments of Chinese forces and it seemed as if all possibility for escape had evaporated. Even so, I was able to receive certain knowledge that the Dharma protectors guaranteed, with immutable vajra words of commitment, that the Dalai Lama and his entourage of close to one hundred would not be subject to the slightest difficulty.

Two days after the Prayer Festival was over, as was traditional, the Dalai Lama came into the midst of the midday public tea assembly. Similar to the present day custom of taking oral examination at some schools, questioning, the Dalai Lama gave well-reasoned commentaries on the meaning of each verse. After the noonday assembly was over, in the presence of many scholars in the courtyard, he also presented himself for a smaller public debate examination.

One day after that, there was the announcement of a play to be performed at the Siling Puu Chinese army encampment. We received a message from the army office demanding that Yongzin Ling Rinpoche, myself, and other Kashag government ministers attend. Before this there had been meetings in Dotö and Domä to which various lamas, ministers and important people had been invited, after which they had been seized and imprisoned.

Because of having heard of this and because of the self grasping ignorance remaining in my mind despite all of my studies of profound view and mind-training, I strongly imagined that the Chinese might deceive us all and arrest us that night, yet I had to go. It seemed to be some sort of preparation from the Chinese side to later offer a deceptive invitation to the Dalai Lama. That night we had a meal with them. While everything remained outwardly polite, we barely managed to get back.

It is said that the Arya Sangha are worthy of service and veneration, a glorious field of merit, the highest field for offerings. Intent on gathering the merit that accrues from making such offerings, for some years, at the assembly of the great prayer festival

I had made yearly offerings of public tea service, porridge, distributions of individual offerings, and had contributed to the various capital funds. Likewise at this last of gatherings for such accumulation, I again made a distribution of offerings to all the individuals present at the assembly.

Shortly afterwards, I specially called to my room the Panglung Kuten medium of the principal protector of the teachings, Gyälchen Dorje Shugdän. I invoked the Dharmapala and asked for his advice. In answer, he said that since the enemies of the teachings, the Chinese Communists, intended to soon carry out evil plans, that not only was it of the utmost importance that the Dalai Lama and ourselves secretly leave for India, but that I, especially, could not remain in Tibet because I was so high-profile.

He also said that it was very important to warn the Dalai Lama, that he would have to go and that there would definitely come a moment when he would be able to go. But because the issue of whether the Dalai Lama should go or remain had not been officially decided, many still had doubts.

After the prayer festival was over and the Maitreya teachings had been carried in, suddenly the Dalai Lama left Lhasa for the Norbulingka Kälzang Palace with an oceanic entourage. We also went along.

On the tenth day of the third month of the year 1959 by the western calendar, on the Tibetan date of the first of the second month of the year of the earth boar, the Dalai Lama, the two tutors, and government ministers along with others, were presented with invitations from the Chinese army encampment demanding our presence at a play in the Communist party army tent.

The Dalai Lama’s bodyguard Dapön Taglha Puntsog Tashi was especially invited to the Chinese camp but the Dalai Lama’s entourage of bodyguards was not to exceed ten, by terms of the invitation, and they were also not to wear armor or carry any weapons! As for the tutors and ministers, we were to come alone, and were not allowed to bring any attendants. It was so silly that it outwardly publicized their treacherous intentions. Still the red Chinese forcefully insisted that the Dalai Lama was powerless to refuse, and it was decided that he would go.

Now Tibetans, lay and ordained alike, had a general heartfelt abhorrence for the conduct of the red Chinese. In particular, in all of the eight years since they had arrived in Lhasa up to that time they had never invited the Dalai Lama to the red Chinese army camp. For them to do so now suddenly and not permit him to bring any armed bodyguards, and to invite other government officials without attendants alarmed the Tibetans and they came from every direction.

Many people heard or saw the influx of a vast Chinese army in many large trucks that night and witnessed other things. This lead everyone, headed by those of the three monastic universities such as lamas, monks, officials, lay and ordained alike, along with the general public, men and women, in the tens of thousands to congregate around the Norbulingka. No one could convince them to disperse as they were all voluntarily of a single mind to prevent the Dalai Lama from going to the play.

That morning of the first, they gathered outside the gates of the Norbulingka Palace, blocking the way and shouting their petition for the Dalai Lama to delay accepting the invitation that day, as they could not bear the responsibility of allowing him to go to the show. The Kalön minister Sampowa Tsewang Rigzin, intending to escort the Dalai Lama, came from Lhasa to the Norbulingka by car but, because his driver was Chinese, the public stoned him. Sampo was struck on the head and had to turn back.

Chamdo Pagpa Lha’s relative, Känchung Sönam Gyältsän, a young man who was well known for always associating with Chinese agents, made the mistake of coming to the Norbulingka that day dressed in Chinese clothing and further infuriating people with his conduct until he was stopped by the suspicious crowd at the main gate and they stoned him to death.

All this led to the Dalai Lama deferring his trip to the Chinese encampment. The public thronged through Lhasa shouting, ‘We Tibetans are free and independent!’ Over a thousand people from Tibet’s three regions formed a volunteer bodyguard army, bringing their own shields and weapons, assembling to stand watch on each side of the walls surrounding the Norbulingka Palace, around the Potala Palace and the Lhasa cathedrals.

At the ritual house of the Norbulingka the people created a new bodyguard army headquarters. Many thousands of Lhasa women also thronged together, demonstrating against the Chinese communists, shouting for the Chinese to leave Tibet.

On the day of the eighth the red Chinese shot and killed two monks near the north side of the Norbulingka, and two mortar shells were fired at the Norbulingka Palace, as has been related in detail by His Holiness the Dalai Lama in his own writings. The situation had become so dangerous that it greatly disturbed me and the people like me who don’t realize all things are illusory.

As a result of this situation the Kashag authorities asked for prognostications regarding the suitable way for the Dalai Lama to reach any foreign country in order to seek asylum. They used the mediums of dough balls in the presence of the talking Päldän Lhamo statue, Nächung Chögyäl Chenpo-–the state oracle-, and the prophecy of the Gadong Dharmapala Shingjachän, but following the intentions and orders of the Dalai Lama, I secretly ordered Ratö Chubar Rinpoche to go to Panglung Retreat and to ask Gyälchen Shugden for his instructions.

The Dharmapala said, ‘You must go immediately! If you go by way of the southwestern direction, no harm will come to the Dalai Lama or any of his entourage; I guarantee it! You must go raising this sword in my name at the head of the Dalai Lama’s column!’ Thus, he advised using the path leading to the southwest through Rama Gang and then performed the shooting arrow and sword dances.

Following this very advice, on the night of the eighth day of the second month at nine o’clock, preceded by members of his family such as his mother, the Gyälyum Chenmo, the Dalai Lama and a small entourage then left. Following after him came Kyabje Yongzin Ling Rinpoche and I, Kalön Zurkangpa, Wangchen Geleg, Neshar Thubtän Tharpa, Shänkab Gyurme Tobgyä, and a reduced entourage including three close attendants. Everyone had cast off the clothing they normally wore and put on ordinary clothing and servant’s clothing.

We left the Norbulingka and took a boat across the Lhasa Kyichu River in the southwest at Rama Gang. When we got out of the boat we left quickly together as if we were going about ordinary business. I had my close attendant Lhabu, Jamyang Tashi, Norbu Chöpel, Namdröl, and Sönam Tänzin, on the night of the eighth, go ahead unobtrusively to wait for us at Pari in Rama Gang. Päldän, Lozang Sherab, and Lozang Yeshe came with me that night.

When we left the Norbulingka Palace we hid inside a big oxcart covered over by a tarp. We got out without the official bodyguards at the gate even asking who we were! Leaving from Kyichu Pari, until crossing the small Sandy Pass at the fortified monastery of Neu Tzong, to the north of the Kyichu River, the whole way we could clearly see the lamps of the Chinese army camp close by on the ‘Nortö’ fields to the west of the Norbulingka.

The moonlight seemed to be even brighter than usual and we went feeling a mixture of dread that the Chinese knew we were there and would pursue us, and hope that, if we could get across the Kyichu, we could escape. It was like the proverbial huntsman and the black Vajra Mahakala deer.

Not confronted with disaster, sitting on a throne, I had always proclaimed with a thunderous voice the mind-training teachings, including how to incorporate negative conditions on the path, but today I felt like a liar without any such realizations.

(end of excerpt)

Khen Rinpoche, Geshe Lharampa, ex-Abbot Sera Monastery

Kyabje Pabongka Rinpoche Dechen Nyingpo and his classmate, Gyelrong Sharpa Choje—known as Jangsem Choje Lobsang Nyima—went together very often to debate when they were at their monastery. Indeed, both of them became Geshes.

Later Jangsem Choje Lobsang Nyima entered Gyu Me Tantric College and became a great scholar. He proceeded to become gi-go, an administrator, as I did, then Lama Umdze, then Abbot, and finally almost reached the position of Ganden Tripa.

Pabongka Rinpoche Kyabje Dechen Nyingpo’s life proceeded in another direction such that he was later to become a very famous teacher of Sutra and Tantra, especially of the Lam Rim (Stages of the Path to Enlightenment) tradition. Whenever he taught, many people came from miles and miles around to attend his teachings. Everybody said he was an unbelievable expert on all subjects.

Later, when Lobsang Nyima had learned that Kyabje Dechen Nyingpo was going to be in nearby Chusang Ritro, his curiousity piqued from having heard so much relating to Kyabje Pabongka’s fame coming from all quarters, he decided to visit him and so he brought along a pot of excellent yogurt as a gift for Rinpoche.

During that visit they met for a long time discussing many points on numerous topics. Since Kyabje Pabongka had answered every one of his questions so thoroughly, Lobsang Nyima couldn’t argue with him at all on any of the points.

Upon his return, when others asked about the visit he remarked:

“When we were on the debate ground at Sera Mey, Kyabje Dechen Nyingpo wasn’t an expert at debate by any means. At the time I didn’t think he had learned very much. But now I understand that his way of studying and mine went in different directions.

For instance, when we debated, I for my part, would apply reasons and quotations to back up my arguments, all the time focusing on the other debater. But Kyabje Pabongka, for his part, when studying, asking questions, giving answers, reciting quotations, giving reasons, everything, would focus all of these on himself, applying them to his own mind.

Therefore, by using such a method, there is no way to argue with him on any of the points since he has mastered them all.”

January 9, 2010 by truthaboutshugden (extracted from http://truthaboutshugden.wordpress.com)

Kyabje Ling Rinpoche (1903-1983), 97th Ganden Throne Holder, and yongs ‘dzin to the 14th Dalai Lama was born 1903 in Yabphu near Lhasa. Yabphu is a holy place of Chakrasamvara and Vajrayogini, being shaped like a double triangle.

It also contained a precious image of Naropa’s Vajrayogini that was to known to have spoken many times. Since the previous life of Ling Rinpoche was a yongs ‘dzin to the 13th Dalai Lama, his reincarnation was confirmed by 13th Dalai Lama and he was enthroned in Lhasa at an early age.

When he was 10 he entered Drepung Loseling and began studying the five major texts. At 13 he received novice ordination from the 13th Dalai Lama. Regarding the study of the five major texts Ling Rinpoche writes:

These basic texts of each of the five main texts, as well as the commentaries by Je Rinpoche, his son-like disciples, and Panchen Sonam Dagpa are memorized. We were expected to comprehend the meaning of both the root texts and their commentaries, to discuss all their difficult points, and to clearly analyze and understand the different points of view of the principal Indian and Tibetan masters. Thus I studied thoroughly, debated with wise and intelligent dharma friends and gained considerable knowledge.
In his autobiography Ling Rinpoche gives a long list of specific texts that were studied and debated during this time. First Ling Rinpoche mentions the study of Prajnaparamita in relation to Maitreya’s Five Treatises given to Asanga, supplemented by Abhisamayalamkara.

Also studied were relevant texts by Haribhadra, Jamgon Tsongkhapa, Gyaltsab Je and Panchen Sonam Dragpa. This also included “the eight hidden meanings of the Prajnaparamita which are the eight categories and seventy topics.”

He also recollects that Gomang and Loseling colleges (both part of Drepung) held regular debate sessions together that he attended. In one case he debated with Geshe Gomang Gagshing on Nagarjuna’s Six Logic Texts of Madhyamika philosophy.

According to Ling Rinpoche these texts “establish the direct meaning of emptiness as presented in the Prajnaparamita Sutra.” For studying Madhyamika texts additional to those by Nagarjuna were by Je Tsongkhapa and Panchen Sonam Dragpa.

Yet, Ling Rinpoche states “in order to adequately understand the profound view of Madhyamika philosophy one must also study Pramana (valid cognition).” To this end, among other texts Dharmakirti was studied in the higher logic class, Ling Rinpoche states Dharmakirti’s commentary on Pramana “logically proves the non-deceptive nature of the Enlightened Ones and their teachings which lead to liberation and omniscience.”

Traditionally in Tibet Jang was the place for studying Pramana during the winter, involving long debate sessions, as related by Ling Rinpoche “it was extremely cold at Jang our hands cracked, but we could hardly feel the blood dripping because our concentration was totally involved in the debate.” According to Ling Rinpoche the most important commentaries to Dharmakirti’s Pramanavartika are by Panchen Sonam Dragpa and Gyaltsab Dharma Rinchen.

Next, of the five great subjects is Vinaya, which according to Ling Rinpoche: “teaches the way to obtain vows for those who have not yet obtained them, and how to restore when they are broken. The teachings on the three points of advice, the objections, the practices and the permissions are clearly revealed in Gunaprabha’s root and commentary texts on the Vinaya Sutra.” According to Ling Rinpoche in this additional texts by Kunkhyen Tsonawa, Gendun Drup, Panchen Sonam Dragpa are studied.

Finally, particularly for metaphysics Abhidharmakosa (Treasury of Abhidharma) was studied. Abhidharmakosa was created by Vasubhandu who incorporated seven Abhidharma texts based on the practice of Hinaya. Commentaries to this that were studied included those written by Chim Jampel Yang and Gendun Drup.

In 1922 Ling Rinpoche took full ordination from the 13th Dalai Lama. He was instructed to begin his geshe degree examination at age 20, an unprecedented young age. At age 22 he obtained the Geshe Lharampa degree. He then entered the Upper Tantric College and studied all four classes of Tantra, especially Heruka, Guhyasamaja and Yamantaka.

For Guhyasamaja he relied on many texts including Panchen Sonam Dragpa’s text on the development and completion stage, commentaries by Chandrakirti and Jamgon Tsongkhapa among other texts.

He also studied Jamgon Tsongkhapa’s commentary on Chakrasamvara Clarifying Hidden Meanings. When he was 23 he was given first position in the tantric examinations. When he was 24 he became the disciplinarian for the Upper Tantric College for four months.

In addition to the classical Gelug education Ling Rinpoche also received many teachings from the greatest masters of that time. At age 12 he received Lam Rim Chenmo teachings from the 13th Dalai Lama and Solitary Hero Yamantaka and Vajrayogini initiations from Je Pabongkha. About his teachers after graduating from the Upper Tantric College Ling Rinpoche writes:

Among my teachers at this time was Je Pabong Khapa Dechen Nyingpo, manifestation of the glorious Chakrasamvara (Pal Khor Dompa). My other teachers were the great Kyabgon Yongzin Sikyong Tradag Dorje Chang, Kyabje Yongzin Trijang Dorje Chang, Kyabje Khangsar Dorje Chang, Chone Lama Rinpoche Losang Gyaltsen Palzangpo and others. In short, I studied with thirty scholars and practitioners. Their kindness cannot be repaid even by holding them on my head for infinite lifetimes.

When he was 28 he went to southern Tibet, gave teachings and visited many pilgrimage places. When the 13th Dalai Lama passed away he was involved in creating the golden stupa for his relics. Next, age 34 he was appointed as the abbot of the Upper Tantric College. Soon after he was appointed as the mtshan zhabs to the 14th Dalai Lama.

In 1941 he was appointed as the junior yongs ‘dzin to the Dalai Lama, and in 1949 he became the Sharpa Choeje. In 1953 he became the senior yongs ‘dzin to the Dalai Lama and imparted to him teachings on Lam-Rim and tantric teachings on Heruka, Guhyasamaja and Yamantaka. In 1954 he gave full ordination to the Dalai Lama during the Great Prayer Festival.

In 1954 he visited China with the Dalai Lama, after which they visited Kubum Jampa Ling in Amdo In 1956 for the 2500th anniversary of the Buddha’s Parinirvana he visited Bodh Gaya and other pilgrimage places in India with the Dalai Lama. Upon returning to Tibet he gave many teachings on tantra including on the development and completion stages of Vajrabhairava and Guhyasamaja. In 1959 he fled to India after the Chinese occupation of Tibet.

In 1960 upon the passing of the previous Ganden Throne Holder in Tibet Ling Rinpoche was appointed as the 97th Ganden Throne Holder. He ascended the throne at Gaden Phelgye Ling monastery. He visited Switzerland and England and gave many teachings.

In 1969 he gave teachings on Lam-Rim Chenmo at the request of Guru Deva Rinpoche at Gaden Phelgye Ling monastery. In 1972 he visited the three monastic seats of Sera, Ganden, and Drepung in South India and gave many teachings there. He continued to turn the wheel of dharma until his passing in 1983. In the conclusion of his autobiography, Ling Rinpoche states:
Until now I have dedicated my stay in India to the service of restoring the waning doctrine of the Buddha and to the teachings of Second Buddha’s (Jamgon Tsongkhapa) doctrine, the stainless views of both sutra and tantra which are like pure gold.

Source: The Autobiography of Kyabje Ling Rinpoche. The Tibet Journal, vol. 8, no. 3, pp. 45-61.

The ritual below was written by Kyabje Ling Rinpoche at the request of the Gelug assembly at Varanasi University for a simple way to do fulfillment, confession, request for activity and serkyem for Mahakala, Dharmaraja, Palden Lhamo, Vaishravana and Dorje Shugden. Source: Jam mgon rgyal ba’i bstan srung rdo rje shugs ldan gyi ‘phrin bcol phyogs bsdus bzhugs so. Bylakuppe, India: Ser smad gsung rab ‘phrul spar khang (1992), pp. 63-69.

Source: Trinley Kalsang’s Dorje Shugden History