To our dear friends,

It is becoming rarer and rarer today for us to come across stories of highly accomplished Dharma masters like those of the historical Buddhist legends.

However, highly attained practitioners are still very much in our midst. Attached for your reading pleasure, contemplation and interest is an article of a particularly special Dharma practitioner and the fascinating story of how he had tried to save another deeply respected and well-loved figure of the Buddhist world.

We hope this story will be of much inspiration to you, your Dharma community and the growth of Dharma in the 10 directions.
With many prayers for continued success and happiness in all your endeavours,

Sincerely,
dorjeshugden.com
dorjeshugden.net

How Gen Nyima tried to save His Holiness the 98th Gaden Tripa

This is the story of two great lamas, one with the highest recognition in the land and one without any ranks, titles or positions. It is also a story about Guru devotion, humility, bodhicitta, and the power of our Dharma Protector Dorje Shugden, combined with the very samsaric elements of selfishness and betrayal. It is a story known only to very few people and has never been made public before.

In the late 1980s, His Holiness the 98th Ganden Tripa Jampel Shenpen Rinpoche of Gaden Jangtse Monastery was very ill. High lamas and senior geshes were constantly doing pujas for him, praying for his swift recovery and good health, but to no avail. No rituals, medicines or treatment seemed to have any effect. His Holiness continued to be in pain and suffer respiratory problems.

Before he was incapacitated by his illness, His Holiness was often seen circumambulating the whole monastery. Even in his old age, he would make the nearly-daily effort to complete the 45-minute lingkor path that circled both Ganden Jangtse and Shartse – accompanied by two attendants, one of whom was carrying a chair, His Holiness would take a few steps and then sit to catch his breath. In this way and many others, His Holiness inspired countless Sangha and laypeople to continue with their practices, no matter the obstacles.

A soft-spoken man who was noted for his dedication to the Dharma, His Holiness’s illness worried the entire monastic community. This episode took place before the ban on Dorje Shugden so there were no distinctions between practitioners of any sort – the whole of Ganden, as well as Drepung and Sera, were united in their worry for His Holiness’ declining health.

This is the first part of our story. The second part takes places in nearby Bhutan, a Buddhist country of the Drukpa Kagyu lineage (There’s nothing wrong with the Drukpa Kagyu School of Buddhism or Bhutan, but there are some people who claim to be Buddhists but in fact delve in negative practices from their uncontrolled jealousy). It concerns the actions of one seemingly unremarkable monk called Gen Nyima. “Gen” is Tibetan for teacher, and it is a term of respect accorded to monks who are without rank or title.

Gen Nyima was studying in Ganden Shartse Monastery when he ran away just before his Geshe examinations. When asked why he left the monastery, Gen Nyima replied saying he was not interested in titles, recognition or degrees. He had joined the monastery to study and learn the Dharma, and now all he wanted to do was practice. Once he learned up he retreated to the mountains to practice.

After leaving the monastery, Gen Nyima made his way to the capital city of Bhutan where he began his meditative practices. Soon, word spread that a lama with incredible powers was in town, and he could give blessings and heal people.

As increasing numbers of people came to visit Gen Nyima, he began to feel he had lost the solitude and quiet he wanted for his practices. Thus disinterested in fame, Gen Nyima decided to leave and seek a more remote location to concentrate on his practice. He packed up his very few belongings and set out for the Bhutanese countryside, a pristine landscape of forest rendered uninhabitable by wild animals and the sheer density of the trees. When Gen Nyima could go no further, he stopped and set up camp by a river.

Gen Nyima proceeded to build himself a house. Measuring little more than 6ft by 3ft, the house was furnished by one bed, a small table, a large butterlamp, a small thangka of Tsongkhapa and a picture of His Holiness the Dalai Lama. As for the rest of his possessions, Gen-la kept them in a plastic bag, tied up and hooked onto a nail hammered in the wall.

In this simple setting, Gen Nyima would rise at 3am to recite Ganden Lhagyama and Migtsema, and then begin his meditation on Yamanataka until sunrise. He would break to have his breakfast, then resume his meditation until noon when he would break for lunch. After lunch, Gen Nyima would meditate on Yamantaka until sunset, when he had his dinner and after dinner, he would meditate on Yamantaka again until bedtime. Gen Nyima spent 15 years like this in his little house, meditating on just one yidam.

Slowly but surely, news of a holy monk living in the forest filtered out and eventually, Gen Nyima found his peace and quiet disturbed once again. Stories about Gen-la performing miraculous healings and giving extremely accurate divinations began to spread. There were also stories about Gen Nyima demonstrating his attainments to spread the Dharma.

Once there were some hunters in the forest looking for deer. They came across a large, nearly-white deer and gave chase. After chasing for some time, they saw the deer run into Gen Nyima’s small house. They ran up to the house and inside, they found Gen Nyima sitting on his bed, panting heavily and sweating. Realizing what they had just witnessed, they immediately prostrated. Gen Nyima then proceeded to teach them about the virtues of not killing.

Stories like these that led droves of people to visit Gen Nyima. It was around this time that the Queen Mother of Bhutan was ill and needed medical assistance. Hearing about a holy monk in the forest who might be able to help, she sought him out. Through the enlightened power of Yamantaka, Gen-la healed her and she was so enthralled by his abilities, that her family built roads leading right up to his house! Gen Nyima didn’t want the roads, but the Queen Mother built it so many more may access Gen Nyima easily!

Gen Nyima remained in Bhutan for a few more years until Ganden Jangtse Monastery and His Holiness the Dalai Lama sent word requesting for his return to India so that he might inspire others through his Dharmic example.

Thus Gen Nyima returned to Ganden. Back in India, Gen-la continued to heal people and provide them with accurate divination results. When asked how he did it, Gen Nyima only had one answer – when the monks asked Gen-la how he healed people, he replied, “Yamantaka.” When they asked him who he propitiated for divinations, he replied, “Hlamo.” Then the monks understood that Gen Nyima had attained Yamantaka.

In fact, sometimes Gen Nyima was asked why he didn’t go for any of the pujas that the monastery conducted daily, which was compulsory to everyone. Gen-la said he didn’t know how to do the pujas as he never took the time to learn. Of course some were incredulous – how on earth could this old monk NOT know how to do the pujas, which were some of the easiest on the monastic curriculum? Gen Nyima told them he didn’t need anyone else; he only needed Yamantaka and would proceed to give them an explanation of Yamantaka’s accoutrements to show how Yamantaka fulfilled different purposes equivalent to different pujas.

In this way, Gen Nyima lived in Ganden until a few years later, when His Holiness the 98th Ganden Tripa Jampel Shenpen became sick. Hundreds of monks, lay people and local Indian people would come to Gen Nyima for healing and obtain great results. Villagers whose livelihood depended on crops would be at the mercy of the weather. If too much rain crops would die and if no rain, the crops would dry up. Such was their lot. As a result many of the villagers at times would request Gen Nyima to stop the rain or cause rain to fall.

Gen Nyima would blow Yamantaka’s mantra into the sky from his small veranda in Gaden and in front of many witnesses cause rainfall or stop it within minutes of blowing. This spectacle was spoken about by many who knew Gen Nyima already gained very high attainments. Many young tulku candidates were brought to Gen Nyima and he would successfully find the unmistaken incarnation of many lamas of Gaden, Sera and Drepung. Gen Nyima himself did not practice Dorje Shugden. He said he didn’t need to, but he clearly said, Dorje Shugden is a Buddha and there is no two ways about it. No debates. Those who practice Shugden are fine.

At this point, our two stories merge. After many pujas and treatments for His Holiness, he was not getting any better. Worried for his well-being and not knowing what else to do, some monks approached Gen Nyima for a divination. They wanted to know what was going on and why His Holiness was manifesting a sickness that could not heal.

Without hesitation, Gen Nyima did a divination. He told them that because they were unsettled by the popularity of the Tibetan Gelugpa monks, some Bhutanese lamas had performed a powerful ritual using His Holiness the 98th Ganden Tripa’s image. Gen Nyima said that the image was placed in the centre, surrounded by four phurbas (ritual daggers) pointing away into the four cardinal directions. The image of Gaden Tripa was buried under the ground ritually.

Gen Nyima said this was why His Holiness was so ill, and why he could not be healed using conventional medicines. There were only two ways to heal him: (1) to find the image, dig it up and have it ritually destroyed or (2) to perform a Dorje Shugden massive three day torgya puja.

So now we come to the part where you all wonder why the monastery had not yet performed the fire puja for His Holiness, and this is where betrayal is introduced into the story.

The divination had been requested by His Holiness’ main attendant who is now in US, a monk we will only identify as Tashi. Aside from our source who found out by chance, Tashi had not told anyone else of the divination results. And because it is not the general Tibetan custom to enquire into other people’s affairs, no one had thought twice to question Tashi about what else he was doing for the sake of His Holiness the Ganden Tripa’s health.

Thus the subject of the divination and its results was never brought up. Tashi chose to look politically correct instead of saving his lama Gaden Tripa. Gen Nyima clearly said he told Tashi that a Shugden 3-day Torgya must be done. Very urgent. If not done, no other pujas can help His Holiness Gaden Tripa to recover and he will not recover. Gen Nyima related this story himself. Tashi had many other pujas done, but Gaden Tripa passed away within a few months.

Therefore Tashi knew how to save the Ganden Tripa but decided against following the divination results because some years ago, during the start of the ban, Tashi had decided he wanted to be on the ‘correct’ side. He advised people to dispose of all their Dorje Shugden images and repeatedly told people to follow His Holiness the Dalai Lama’s instructions not to worship the Protector. His motivation was not devotion towards the Dalai Lama, but to look politically correct.

Therefore to follow Gen Nyima’s divination was a matter of embarrassment for Tashi, because people would have asked why he kept telling everyone not to practice Dorje Shugden but then suddenly arranged for a Dorje Shugden fire puja to save his lama. Tashi was not willing to risk this embarrassment, and felt it was more important to remain ‘clean’ in the eyes of the Tibetan government and save himself. Tashi himself did not like Shugden even before the ban and would often criticize hundreds of monks in Gaden who worshipped Dorje Shugden. Tashi would criticize Dorje Shugden and created much hard feelings with his divisive speech among the sangha adding to his lack of popularity. In general many did not like Tashi and also wondered why H.H. Gaden Tripa would keep him as an attendant. But would not dare question Gaden Tripa as per Tibetan etiquette.

And when His Holiness the Ganden Tripa finally passed away after his protracted illness, Tashi was in America. It wasn’t until two to three weeks later, and after much effort to communicate with him, did Tashi reluctantly return to Ganden to oversee His Holiness’ funeral rites by the Monastery. The Ganden Tripa’s funeral was a big deal too. As the former head of the Gelugpa lineage, His Holiness’ funeral would see the highest lamas of the Tibetan Buddhist schools attending his funeral ceremony. In fact, the Dalai Lama was going to send envoys to represent him at the funeral, such was the Ganden Tripa’s high standing in the monastic community. Such a grand (and therefore complex) occasion would require a lot of planning and hard work. It would require Tashi to be present every step of the way to ensure his Lama received the proper funerary customs that he deserved. This was something Tashi was apparently reluctant to oversee. In fact, immediately after His Holiness’ funeral, Tashi returned back to the United States and has not been heard from since.

This incident happened in the late 1980s, when the Dorje Shugden ban was coming into place. On reading this story, we wish to make a few points clear:

1. Gen Nyima’s example shows that humility is the basis of all attainments, and not rank or title
2. There are good attendants and bad attendants, just like there are good lay practitioners and bad ones. What matters in the face of our lama’s well-being and the growth of his work, is the devotion that students pay to him, no matter the obstacles
3. Despite the power of the ritual performed against His Holiness the Ganden Tripa, in Gen Nyima’s divination, the only deity who could save the Ganden Tripa was Dorje Shugden.
4. Since the start of the ban, the Tibetan government has been creating schism within the Sangha, and indirectly and directly harming their lives

In raising awareness of this incident, may any merits thus amassed be dedicated to the lifting of the ban on Dorje Shugden. May all lamas live long, with students and attendants who prolong their life and truly assist in the propitiation of Lama Tsongkhapa’s holy tradition. And may all Dorje Shugden practitioners live long, develop bodhicitta and pure faith in the Dharma so that they may gain attainments, and free themselves and all sentient beings from samsara.

~ by dorjeshugden.com ~

While Tibet fights the ongoing noble cause for independence, it looks like the Chinese have other plans.

Below is an article written by one of China’s leading newspapers about the Dorje Shugden issue, namely the ban instituted by the Dalai Lama against this Protector deity.

Although the article was written in the earlier days, before the height of the ban, it shows clearly that China has been closely watching the activity of the Tibetans, the Dalai Lama and his exiled government (now the CTA). They know very well what is happening within the exiled Tibetan communities.

Also, note that the article is written with a tone which does not agree with the undemocratic and unjust methods used against Dorje Shugden practitioners; it is clear that the Chinese do not agree with the Dalai Lama’s policies on this and are on the side of the Shugden activists and practitioners.

Note what they write in the article: “China is in fact gaining greater international prestige, and Tibetans are leading a better life… people have lost confidence in the call for “Tibetan independence””.

You might think that Tibetan independence is a different issue from the Dorje Shugden issue. In fact, the two issues are very connected. From the point of view of the Chinese, they may use internal troubles within the Tibetan communities as “proof” that the Dalai Lama is disharmonious. They will use this information against the Tibetans and the Dalai Lama, saying that they are doing more harm than good for their people – so therefore, why should China give them independence?

Issues of disharmony like the Dorje Shugden ban creates more fuel for China to use against the exiled Tibetan people.
This might also potentially jeopardise the exiled Tibetans’ relations with their host country India. When India hears of these internal disharmonious issues in their own country, it can signal instability within India, which of course the government will not like.

It is important to note that although the ban against Shugden is continuing within Tibetan communities, the practice of Shugden is growing in China. The government gives a lot of support to the Buddhist monasteries in the Tibetan areas and especially to Dorje Shugden temples.

Please read this article. There are definitely many more articles like this circulating throughout China and which will spread to the world. Consider the long-term effects of the Shugden ban and how it affects the Tibetans’ internal and international relations. Is this the kind of future that the exiled Tibetans want?

Beijing Supports The Shugden Activists

http://www.friendsoftibet.org/databank/chinageneral/chinag6.html

China’s Tibet

January 1996

Just like his predecessors, the 14th Dalai Lama, who now lives in exile in India, once worshiped Gyaiqen Xudian (Gyalchen Shugden). In fact, a thangka painting of the Buddhist guardian once hung prominently on a wall in the residence of the Dalai Lama.

In 1978, however, the Dalai Lama ordered that the thangka painting of the Buddhist guardian be removed. Thereafter, he vowed that he would no longer worship the Buddhist guardian, and that “no Tibetan was allowed to do so,” the Dalai Lama ordered. “Anyone who dares to worship Gyaiqen Xudian will no longer be considered my disciple.”

Retribution

In recent years, the Dalai Lama, a self-styled believer in religious freedom, who allegedly stands in firm opposition to any suppression of religion, sought retribution against the innocent guardian of the Tibetan Buddhist doctrine. His staunch disavowal has, in fact, recently gained momentum.

Following years of silence, the Dalai Lama declared a virtual war against a holy spirit of the Gelug Sect in 1994. The Dalai Lama and his followers have repeatedly declared that Gyaiqen Xudian is a ‘Han Ghost’ who lacks favor with Nequn (Nechung), who is often seen as the main guardian of Buddhist doctrine.

In March 1996, the Dalai Lama forcefully disallowed the practice of the Dharma Protector Gyaiqen Xudian during lectures. The Dalai Lama issued a ridiculous accusation that this guardian of Tibetan Buddhism was in some way adversely affecting his government in exile.

Proceeding on the basis of the accusation, he instructed all monasteries and all Living Buddhas of Tibetan Buddhism to cease worship of Gyaiqen Xudian. The Dalai Lama stressed that anyone worshipping the guardian would be acting against the ‘common cause of Tibet’, and would quite simply be yearning for the Dalai Lama’s own early demise.

The audience attending his lecture on Buddhism was astonished at the remarks. The hysterical Dalai Lama yelled that anyone unwilling to obey his instructions should leave. Members of the Dalai Lama’s government in exile, a group at the beck and call of the Dalai Lama, are forcibly prohibited from worshipping Gyaiqen Xudian, the guardian of the Gelug Sect Buddhist doctrine.

Various related Tibetan departments adopted resolutions and issued statements banning the worship of Gyaiqen. The resolutions and statements, as well as the speeches of the Dalai Lama, were compiled into books and audio-video products for widespread circulation. This Dharma Protector has since been the target of attacks from the Dalai Lama and his followers.

The Dalai Lama’s cronies rushed to areas in India and Nepal inhabited by Tibetans. They forced Tibetans to obey the Dalai Lama’s order to abandon the worship of Gyaiqen Xudain, a figure worshipped by generations. The Dalai Lama’s men proceeded to visit monasteries and private houses, destroying statues of the guardian of the Buddhist doctrine.
Tibetans held differing views on the ban on the generations-old worship of this Dharma Protector. Mounting opposition invited suppression from the Dalai Lama and his men who proceeded to cancel support for students who opposed the Dalai Lama, and went so far as to dismiss government officials who refused to obey.
Faced with rising discontentment amongst Tibetans, the government in exile recently issued a statement to the effect that only “Government departments” were prohibited from worshipping this Dharma Protector, and that individuals were free to make their own decision.

The government in exile dared not admit the fact that various students who refused to obey had been ordered to leave monastic schools. The indisputable fact is that over a dozen Tibetan lamas were driven from Tibetan Buddhist monasteries in southern India.

Opposition

The Dalai Lama’s move has sparked widespread boycott and opposition in Tibetan-inhabited areas both in and outside Tibet. Many highly respected Living Buddhas, and indeed common people, have refused to affix their signature to documents the Dalai Lama and his men have drafted; documents which demand that they abandon worship of this Dharma Protector. They produced various posters and audio products for distribution in areas where there are Tibetans, describing the suffering the Dalai Lama and his men have inflicted on people continuing to worship the guardian of the Buddhist doctrine.

Tibetans living in various areas have been forced to hide their statues of the Dharma Protector.

Tibetan compatriots living in India and Nepal joined in a collective protest opposing the Dalai Lama’s decision and banded together to protect monasteries, lamas and nuns from continual hounding by the Dalai and his men. The protestors also issued statements pointing out the Dalai Lama’s move to violate human rights.

Background

The Dalai Lama has been leading a life in exile for the past 37 years. He has yearned for the day when the Communist Party of China would step down, and has worked hard to turn the tide in China. He predicted that 1990 would be a period ripe for Tibet to “win independence” and that the “Chinese Communist regime” would be toppled between 1995 and 1996. He travelled far and wide seeking support for the independence of Tibet, with his effort was supported by funds raised from Tibetans residing overseas. The group providing his funds, however, is becoming increasingly disappointed to see that the Dalai Lama has been reduced to a mouthpiece of international anti-China forces, and that his predictions are sheer nonsense.

China is in fact gaining greater international prestige, and Tibetans are leading a better life. Tibetan compatriots residing abroad express amazement at the freedom of religious belief enjoyed by their counterparts. Discontent for the Dalai Lama continues to grow, and people have lost confidence in the call for “Tibetan independence”.

Given the situation of spreading discontentment amongst Tibetans residing abroad, the Dalai Lama resorted to what is referred to as “killing a chicken as a warning to monkeys”. This is precisely the reason he flies into a rage when dealing with the guardian of the Buddhist doctrine.

The Dalai Lama, who turned 60 in 1995, predicted: “According to all signs I have gathered from dreams and elsewhere, I will live to an age between 100 to 120 years.” The Dalai Lama instigated a war against the spiritual image in the minds of Tibetans out of the fear that Gyaiqen Xudian, the guardian of the Buddhist doctrine, would somehow disrupt his yearning for longevity.

Dear friends of Wisdom Buddha Dorje Shugden,

This character below, ‘Tenzin Gyatso’, is apparently a student studying at the Tibetan Library in Dharamsala, the headquarters of Dalai Lama. He is obviously a supporter of the Dalai Lama.

Below is a post that he has recently written on the forum of DorjeShugden.com which we would like to share with you. The original post and subsequent replies can be read at: http://www.dorjeshugden.com/forum/index.php?topic=1998.0

Do you agree with his statements? What are your views? Has the Dorje Shugden practice become less prevalent and dying? Is no one working for our cause any longer?

Click on link, share your opinion and read the thoughts of others. If you are devoted to the Wisdom Buddha Dorje Shugden given to you by your teacher, then have your say and perhaps do something to keep the practice alive and growing in the world.

Admin
DorjeShugden.com

This was posted on: http://www.dorjeshugden.com/forum/index.php?topic=1998.0

FACE IT: Shugden’s practice is dying already

The point is HHDL has his oppositions and not all his policies will please all the people all the time. But his policy on Dorje Shugden is to safeguard the purity of Buddhism. This faces opposition, but the opposition is quieted down and will accept HHDL’s position sooner or later. You don’t see anymore protests orchestrated by Geshe Kelsang. In fact Geshe Kelsang has given up his lawsuits, protests and talks against HHDL. He recognizes it is futile.

Following Geshe Kelsang example many Lamas has renounced Shugden and followed the advice of HHDL. Geshe Kelsang and the Shugden lamas have not the power, following, evidence, stamina, resources to fight any further. Shugden people have gone back into their comfortable lives and do their prayers quietly to a god Shugden who is not powerful and definitely a spirit that cannot oppose the truth represented by HHDL’s courage and stance. The few oppositions left are pockets here and there. No Shugden organization or group is able to oppose HHDL. All of them are powerless and silent. Simply because truth is not on their side and they cannot gain support.

Your only platform to speak is here & you’re disharmonious

Debating here on the only Shugden friendly forum in the world will not free the Shugden spirit or bring him mainstream. Even all you Shugden followers do not unite or get along. I’ve read the old posts. I was suprised how much you all argue just about Shugden and the bigger picture incessantly without end. For this reason you all broke up. Some stayed on this forum, some left because of obscure silly arguments. I found that so hilarious. You don’t even have unity because you argue over obscure unsupported theories.

Whether there is a bigger picture or not, who cares. You all worship the one god Shugden spirit and you don’t get blessed by him to play nice and get along?? Definitely this is the ‘blessings’ of the Shugden spirit where everything looks hunky dory at first and then it just goes down. None of you get along here even when it comes to Shugden! One side against HHDL full stop/criticize non-stop shouting there is no big picture and the other side purports a bigger picture at same time respectful to the Dalai Lama. Your arguments with eachother on this on past threads was really entertaining to say the least. It is proof Shugden creates disharmony. Can’t you all see. You all don’t even get along and ‘tear’ at each other.

People power, effort, hard work, consistent effort will free Shugden and get him into mainstream acceptance. But hold on a minute, don’t get excited, that would only work if Shugden’s practice was genuine and not a spirt practice. Since it is a spirit practice, hard work and effort will get the Shugden movement nowhere. See the evidence. Do you see Shugden growing? A few monasteries (Shar Ganden & Serphom) splintering off does not exactly spell growth or mainstream acceptance. Shugden movement is dying a slow death.

Resources and stamina ending

Shugden movement is dying. No more protests, law suits whatsoever. All Shugden lamas hide, remain quiet or just have no power/resources to do anything further. The students are just making money, making families, buying houses and eating nice food. Not one single student/group of any well known Shugden lama are standing up or doing anything because nothing can be done. A spirit is a spirit. If Shugden is so powerful why does he let this be? Obviously Shugden does not have the power to ‘fight’ or ‘challenge’ one single man-His Holiness the Dalai Lama.

Media doesn’t consider this important

Even popular media does not take the Shugden issue seriously. Shugden’s ’cause’ is losing and becoming more quiet. Sorry. But it is for the better.

Ask yourself, as a follower of Shugden what are you doing everyday for the so called ban (not a ban) to be removed? From the comforts of your homes, what are you doing besides typing on this forum that will make huge waves? Nothing much right? How come? My theory is because Shugden is a spirit and he has some minimal power but not enough to combat the pure motivation and stance of the many lamas who have given up Shugden and went back to Kalarupa, pure Buddhism and the logical wishes of His Holiness the Dalai Lama.

Gotta get on the page already man. It’s not too late.

Central Tibetan Administration not concerned

I’ve introduced some of my friends here in Dharamsala who work in Tibetan CTA offices. They said, this website and it’s writings does not worry them at all. Shugden people are a small minority and getting smaller. They occasionally visit this website, but they find it sad that all of you will not practice pure Buddhism. They said we should be patient towards the Shugden people, it’s just a matter of time they disappear completely. My friends said Shugden people do not have the strength, stamina, resources to fight anymore. The biggest part of this dying ‘movement’ is truth is not on your side.

Silenced

Geshe Kelsang, Gonar Rinpoche, Trijang Rinpoche, Pabonka Rinpoche, Zemey Rinpoche, Yogyal Rinpoche, Droma Geshe, Ganchen Rinpoche, Gyurme Kensure, Gaden Thrisur in France, Geshe Jampa, Kundeling Rinpoche, Thapo Rinpoche, Zasepp Rinpoche, Gellek Rinpoche, etc etc etc have no more abilities or stamina to pursue this senseless argument Shugden is enlightened. All these lamas and their students have become more and more silent. Everyone has retreated into their centres and hope Shugden the spirit will come to the rescue. I doubt it. Shugden can never oppose the HH Dalai Lama. Truth is on His Holiness the Dalai Lama’s side.

Regret and purify. His Holiness will accept. He is very compassionate. It’s not too late. We can become one big happy family again. Harmonious and united.

Gyudmed Monastery (Lower Tantric College) Kensur Sonam Gyaltsen’s Letter to Tibetan Buddhists and Tibetan Government-in-exile

Dear all Gurus and monks,

Regarding the letter sent December 30, 2010, and received on January 13, 2011. The content of this letter asked me to give up the protector practice, let me explain:

In 1996 I was the Khenpo (abbot) of Gyudmed Monastery, at that time, from the Khenpo to the new monks at the end of the seats, everybody was to submit a statement to stop propitiating protector. Besides this, the letter also mentioned that we must make sure to cut off all Dharmic and worldly connections with people who pray to Gyalchen (Dorje Shugden) Protector. Such an order is impossible to carry out, please allow me to state my reasons:

Jangtse Dratsang (Gaden Monastery North College) is not a newly built monastery in India, there have been many Gurus, Rinpoches, and Geshes who propitiated Gyalchen Shugden: the attained Gurus that spread the Dharma nectar to learning monks in the Dratsang – Serkong Dorje Chang, his incarnation the 2nd Serkong Dorje Chang, Kenchen Tendakwa Rinpoche, Phara Rinpoche Lobsang Yeshe Sonam Chokyi Wangchuk, (Hardong) Geshe Rinpoche Kenrab Samten, (Gowo) Kensur Yeshe Gawa, (Tsawa) Drokmi Jampa Lodro Rinpoche, (Gowo) Geshe Nyima Gyaltsen, (Gowo) Ken Rinpoche Sonam Kunga.

These great Lamas are great masters who taught Sutra and Tantra teachings in Jangtse Monastery, if we swear to cut off all Dharmic and worldly material relationship with them, it is totally unacceptable. Forcing ourselves to cut off all Dharmic and worldly material relationship with our Gurus is something impossible to do even for non-Buddhists, let alone Buddhists like ourselves. Where did you get your Sutra and Tantra lineage from? Maybe you dug it out from the ground. Ken Rinpoche Sonam Kunga tirelessly taught us a lot of great scriptures, he received the teachings from his Gurus and Geshes. From Serkong Dorje Chang to Ken Rinpoche Sonam Kunga, and all the Dratsang great masters in between, it is widely known that they practiced protector Gyalchen Dorje Shugden.

You forced us monks to cut off all Dharmic and worldly material relationship with them, I cannot do it, because I am a monk, according to Tibetan traditional vinaya code a monk is not allowed to swear. This code is also in Shakyamuni’s Vinaya scripture towards the end, page 392, you can go and check for yourselves. You should request Samdhong Rinpoche, “Please be compassionate, don’t let the monks swear, because monks are not allowed to swear.” But you didn’t request, and you followed Samdhong Rinpoche’s order and you swore, and caused the great Gaden Monastery to fall apart into different factions. I did not swear because I did not want to create schism among Sangha. Some people abuse the vinaya power in their hands, this is widely known, it is like our Tibetan proverbs “The person in charge of the water flour mill is not the main person-in-charge, the head of the farm village is not the government officials.”

I have already quoted the scriptures for you in my letter above, and have shown to you with valid and solid proofs that Gyalchen Dorje Shugden is a saint, is a protector, is a Gelug protector. I am not trying to show off my knowledge in my letter, I wrote it because I had no choice.

It seemed like our government-in-exile had nothing better to do, they spent so many years to create chaos, excommunicate many monks, divided a fine dratsang into two factions, I wrote this letter because I had enough, it is too much.

Regarding Dorje Shugden, we just have to check the historical materials and we will understand the original facts. I wish the unnecessary chaos created in these 40 years can be pacified very soon.

This letter is sent to the religious department, Samdhong Rinpoche and various dratsangs, please read it openly in front of all sangha.

Gyudmed Monastery Kensur Sonam Gyaltsen
January 13, 2011
written in West Europe

Gyudmed Kensur Sonam Gyaltsen Rinpoche

Gyudmed Kensur Sonam Gyaltsen Rinpoche, or known as Geshe Sonam or Gen Tati, was born in the Year of the Tiger fire, the 13th day of the first Tibetan month (March 13, 1926), in a large family of nomadic herders in Atsa Region, between Kongpo and Kham in central Tibet. Rinpoche entered religious life at the age of 5.

On March 23, 1959, like thousands of his countrymen, Rinpoche fled Tibet for exile in India. In 1971, Rinpoche passed the exams of “Geshe Lharampa” (Doctor in Buddhist philosophy) where he obtained the first rank.

While at Gaden Jangtse, Rinpoche studied under teachers like Phara Rinpoche, Geshe Samten Kenrab, Geshe Nyima Gyaltsen, Kyabje Trijang Dorjechang and Kyabje Zong Rinpoche.

In 1974, Rinpoche completed a 600-pages doctoral thesis which the theme focuses on “mental images” at the University of Varanasi, India. Rinpoche arrived in France in 1980, where Rinpoche lived until 1990. That year, Rinpoche was appointed as the Vice-Abbot, then three years later, the Abbot of Gyudmed Dratsang until 1996. After that, Rinpoche returned to and lived in France.

From 2002 to 2006, Rinpoche went into a solitary retreat. Since 2004, Rinpoche devotes his time to writing. Rinpoche completed a treaty on the Vinaya, specifically the ordination of Bhikshuni. It traces the history of the introduction of the Vinaya in Tibet and chronicles the debates, the decisions taken by great masters, and supporting references.

For more information on Gyumed Khensur Rinpoche: http://anecdotesbouddhistes.blogspot.com/2008/01/gen-tati-gyudmed-khensur-rinpoche-sonam.html

on The Conpendium of Vinaya by Khensur Rinpoche: http://www.choeurdutibet.chezalice.fr/documents/CompendiumOfVinayaTexts.pdf
(Editor’s Note: This link appears to have been removed from the mentioned website)

It was predicted by the Buddha that Buddhism will be destroyed not by external forces but from within, by Buddhists themselves. Since the Dalai Lama announced the ban of the Dharma Protector Dorje Shugden, Buddhists the world over have found themselves facing an unusual dilemma – to continue a practice given to them by their teachers, which they have followed their whole lives or to give it up, just to please the Dalai Lama?

The greatest irony is that until this controversy arose, many of the most highly recognised masters in the Tibetan Buddhist world engaged in this Dharma Protector practice for most of their lives. Imagine a lifetime of devotion to your spiritual practice, only to be faced with a question you never thought you would have to consider – whether to continue propitiating Dorje Shugden… or not. For those who no longer do the practice, the question still hangs over their head, forever reminding them of the choice they made; for those who choose to continue, they are persecuted, ostracized and face physical threats to their lives.

The article attached shares valuable insights into this current dilemma faced in the Tibetan Buddhist world and what it really means to have religious freedom. In particular, it reveals the actions of one of the world’s most famous Buddhist masters – Lama Zopa – and the special relationship he maintains with one of the world’s most famous Dorje Shugden practitioners, Trijang Rinpoche.

We hope that by sharing this information, we can bring greater awareness of the issue to the world, help people understand the situation and thereby create more religious freedom, harmony and peace between all Buddhists.

Our best wishes,
[YOUR NAME]

FIRST, PLEASE SEE THIS VERY IMPORTANT VIDEO:

Lama Zopa worships at Trijang Rinpoche’s stupa dorjeshugden.com/?p=11310

His Holiness Kyabje Trijang Rinpoche is the irrefutable guru of the majority of great Gelug Contemporary masters. Many of the teachings His Holiness the Dalai Lama passes on now is from Kyabje Trijang Rinpoche. The Dalai Lama studied under Trijang Rinpoche for 30 years. Trijang gave teachings in Gaden, Sera and Drepung. All the attained and great masters around the world are his students.

In Vajrayana Buddhism we are taught to visualize our teachers as one with our meditational deity (yidam) or simply as a living Buddha. This way the blessings are greater when we do our practice. Whatever the teacher gives us we should follow diligently and never disparage the teachings and teacher, to do so would break all of our words and commitments related to tantra and attainments. We would never gain realizations or attainments if we dare disparage our tantric guru. Vajradhara, Guru Rinpoche, Tsongkapa, Panchen Sonam Drakpa, Tilopa, Shantideva, Naropa, Milarepa, Atisha, Kyabje Pabongka, Dilgo Kyentse Rinpoche, Sakya Kunga Nyingpo, Drigung Gyabgon Rinpoche, Gaden Tripa, Jamyang Konchok Shepa, Trichen Ngawang Chokden, Panchen Lama have all stated this clearly.

Such erudite masters and scholars such as Kyabje Trijang Rinpoche spent his whole life until 81 disseminating the Buddha Dharma tirelessly holding the pure morality of a monk. All the teachings Trijang Rinpoche has generously given have lineage, source and athenticity without a doubt. Besides being highly attained, Kyabje Trijang Rinpoche was a scholar of the highest caliber therefore chosen to be the Junior Tutor (Yongzin) to His Holiness the 14th Dalai Lama. Why choose a Dorje Shugden practitioner to be the tutor of the 14th Dalai Lama and then disparage him for it? Trijang Rinpoche did not ask for the position. With so many masters and scholars, Kyabje Trijang Rinpoche was chosen from among thousands during that time. This is clear what it says about his qualities. Kyabje Trijang Rinpoche for many incarnations has practiced the Heruka, Vajra Yogini and Dorje Shugden diligently as his heart practice. Incarnation after incarnation he would engage in the same practices never taking a rebirth without control. If his practice of Shugden was wrong, then he would not be able to take rebirth life after life benefitting others.

After the death of His Holiness Kyabje Trijang Dorje Chang, His Holiness the 14th Dalai Lama started to ban and criticize Dorje Shugden the root protector of his root teacher. How can such a great master be blind to not knowing if Dorje Shugden was something not positive. How can only the Dalai Lama see what is right or wrong and not his teacher. If the Dalai Lama can criticize his teacher and say Trijang Rinpoche is wrong, then students of the Dalai Lama can say Dalai Lama is wrong. Once the doors open, it opens both ways and for everyone. If the Dalai Lama starts the unheard tradition that his teachers can be wrong, then Dalai Lama can be wrong also. The very foundation of Vajrayana Buddhism is destabilized if we go that route. Everything becomes uncertain. In fact His Holiness the Dalai Lama says those who practice Dorje Shugden we should not associate with them on both a secular level or a spiritual level. If that is the case, then we cannot associate with our teachers such as Kyabje Trijang Rinpoche as his practice was ‘wrong’. We must never practice anything Trijang Rinpoche taught us and abandon him as our teacher. We must abandon any of our teachers that practice Dorje Shugden? Doesn’t make sense. So all the practices, yidams, commentaries we received from our teacher should be abandoned and immediately stopped?

Dalai Lama says we have the freedom to practice or not practice Dorje Shugden. But if you do practice Dorje Shugden you will be banned from his teachings, ex-communicated from the Monasteries, you cannot enter into any Tibetan institutions, hospitals, markets or meetings. Tibetans that do not practice Dorje Shugden may not associate with those who do even if you are family. As strange as it sounds, that is what the Dalai Lama has said clearly and openly within the Tibetan communities repeatedly.

His speech outside of India in Europe and America are much more toned down of course. You can find his speeches for Tibetans all over Youtube. Every other citizen of this planet no matter their religious orientation may associate with the Dalai Lama except Dorje Shugden practitioners. It’s not Dorje Shugden practitioners need to associate with Dalai Lama, but why is the such segregation from a spiritual leader? That does not sound like the words that should come from the mouth of a Nobel Laureate of Peace. You are effectively not part of Tibetan society anymore if you practice Dorje Shugden.

That is not freedom of religion but blackmail of sorts. This is what His Holiness that Dalai Lama says now. If that is the case all teachings, sadhanas, practices and lineages by Trijang Rinpoche and Dorje Shugden master practitioners for the last 350 years are wrong? That does not make sense. Trijang Rinpoche was a lineage holder within the Gelug School and many important lineages come through him. If we were to have negative view or abandon Kyabje Trijang Rinpoche we cannot gain any tantric attainments from our practice.

The Gelug school as we know it becomes nullified of blessings and authenticity. Impossible. How can we meditate our Guru who is one with our Yidam to be wrong? Dorje Shugden practitioners should not be prejudiced against in anyway. They should be able to enjoy the rights, dignity and privileges like every other Tibetan. The Dalai Lama should accept, love and be close to all Tibetans regardless of their personal religious beliefs. This is religious freedom. Religion should never be factor for effective governments and leaders in today’s day and age. Can the president of any country ostracize citizens in their own country or disallow their equal rights based on religious beliefs? Of course not. But this is happening now within the Tibetan communities of India and Nepal. Do your research please.

These days professing you have faith in Kyabje Trijang Rinpoche or associating with his young incarnation in the USA is tantamount to saying you believe in Dorje Shugden or you are against Dalai Lama. What I find interesting if this is the case, in this recent video, Lama Zopa Rinpoche is doing puja, prayers and worship in front of the most famous Dorje Shugden practitioner, His Holiness Kyabje Trijang Rinpoche’s stupa. This stupa contains the remains and relics of the late great Tutor of His Holiness the Dalai Lama or Yongzin Kyabje Trijang Dorje Chang. So since Lama Zopa is worshipping in front of the stupa, is it right to assume that he finds Trijang Rinpoche faultless and his practice of Dorje Shugden correct after all? Or Trijang Rinpoche is faultless except for Dorje Shugden? So Trijang Rinpoche is with fault. It becomes confusing.

Remember Lama Yeshe and Lama Zopa both received the Dorje Shugden life entrustment empowerment (sogtae) from Kyabje Trijang Rinpoche. This is a promise to practice Dorje Shugden for all of this life until you achieve Bodhicitta. In Tibet at Domo Geshe Rinpoche’s personal Dungkar Monastary, Dorje Shugden took trance of the then oracle and pronounced Lama Zopa to be a genuine Tulku and he should be taken care of. Lama Zopa’s Tulku or reincarnation status was accepted by the sangha because Dorje Shugden had recognized him officially back in the 1950′s. This one is written clearly in Lama Zopa’s biography “The Lawudo Lama” by Jamyang Wangmo published by Wisdom Publications, page 172-173. (see full story here “Who Made Lama Zopa a Rinpoche?”: /?p=20 )

Now we see Lama Zopa worshipping in front of Trijang Rinpoche’s stupa. Depending on what side of the fence you are forced to choose, it can be good or bad. This is not to attack the Dalai Lama or Lama Zopa. But this is to express the difficult situation that occurs when religious freedom is curtailed. Whatever you do is observed and subject to criticism. Worshipping at the stupa of your guru is considered a negative action now if your holy master was a Dorje Shugden practitioner. This does not make sense to anyone who understands the Dharma, especially tantra.

Some very courageous monks from both Gaden and Sera Monasteries have recently revealed many very interesting facts as below, which contradict what has been popularized. It seems that the truth has been covered up and denied by the Tibetan Government since the escape of the Dalai Lama and his people in 1959:

- First, it was under H.H. Trijang Rinpoche’s advice that the Dalai Lama sought the counsel of the enlightened Dharma Protector Dorje Shugden through the most famous oracle in the land, Panglung Oracle.

- By following Dorje Shugden’s instructions, the Dalai Lama escaped many terrible fates. For example, once, when the Chinese invaded the Norbulingka Palace (Dalai Lama’s summer home), they literally could not see the Dalai Lama and so he was not harmed. At that time, the Dalai Lama was carrying a Dorje Shugden thangka.

- Through the Panglung Oracle, Dorje Shugden advised the Dalai Lama to leave Tibet immediately and advised him which route to take. Dorje Shugden assured that he would protect the Dalai Lama. The Dalai Lama followed this instruction and left immediately. The day after, the Dalai Lama’s palace, the Potala, was completely shelled and bombed. He and his entourage were protected throughout the escape and arrived in India safely.

- The Gaden monks explained that the Dalai Lama had made an offering of THIS THANGKA PAINTING to his Guru Trijang Rinpoche. However, when he needed to escape Tibet, the Dalai Lama requested Trijang Rinpoche to borrow this thangka as protection. Knowing the tremendous benefit that the Dalai Lama would bring to the world through teachings and the Tibetan Buddhist lineage, Trijang Rinpoche immediately lent him the thangka.

- The Dalai Lama carried this thangka on his back throughout his escape towards India.

- All this points clearly to the fact that Dorje Shugden saved the Dalai Lama’s life and helped him escape unscathed from the dangers in Tibet. Because the Dalai Lama survived, he was able to reestablish the teachings and lineage outside of Tibet. He has since also become one of the most prominent Buddhist personalities in the world, responsible for bringing Tibetan Buddhism to the highly respected status that it now holds. The prominence that is given to all Tibetan Buddhist schools and practices now can be attributed to the kindness, protection and blessings of Dorje Shugden who led the Dalai Lama and his whole entourage to safety.

- This thangka still exists and is currently preserved by the monks of Trijang Ladrang in Gaden Monastery.

- As the Dalai Lama escaped, he was accompanied by an entourage of 30 monks from Sera Monastery. To this day, these Sera monks remember that the Dalai Lama had consulted Dorje Shugden and been advised to leave Tibet when he did. They also remember that the Dalai Lama carried this particular Dorje Shugden thangka. See how deeply saddened this Sera monk is as he recalls that journey and reflects on the Dalai Lama’s current ban on Dorje Shugden:

• http://www.youtube.com/watch?v=vJ2V8wdWMTI
• http://www.shugdentoday.com/?p=8850

Now, the Dalai Lama has instituted a ban against Dorje Shugden, claiming that he is an evil spirit and will harm the Dalai Lama’s life. This is totally illogical! Why would Dorje Shugden help the Dalai Lama escape Tibet safely, and now be a threat to his life and works? Why would such a highly attained Lama like Trijang Rinpoche give his student a practice, deity or even a thangka that would harm him in any way?

Because of the ban, Dorje Shugden devotees have been attacked and families have been separated; Gurus are not allowed to see their students; monks are denied welfare and even expelled from their monasteries, which is unheard of in Buddhist history. Spiritual practice has become inseparable from politics, and people cannot do their practices in peace without being implicated in the politics.

The Tibetan exiled Government in India makes defamatory reports to the police about Dorje Shugden practitioners. They spread rumors that these practitioners are Chinese spies and even try to stop Dorje Shugden practitioners from entering India!

Because the current young incarnation of Trijang Rinpoche continues to practice Dorje Shugden, there have been countless attacks on his life. Monks revealed that there was an incident many years ago where masked men charged into Trijang Ladrang in Gaden Monastery carrying sticks and wanting to kill Trijang Rinpoche. Fortunately, many monks protected him. The monks of his household had to be on constant vigilance, taking shifts to protect the holy body of Trijang Rinpoche against such attacks. In 1995, the 15-year-old Trijang Rinpoche finally left the monastery and India to America. The main reason for his leaving was because of the many threats on his life, which arose from this ban on Dorje Shugden,

There is now talk among monks that the Dalai Lama wants to be the spiritual leader of all schools of Buddhism in the world, like a pope of Buddhism. He is achieving this by breaking apart individual, smaller schools of Buddhism. He instigates political rules such the ban on this Protector Dorje Shugden, which then creates splits within Buddhist schools – in this case, he is creating a lot of schism to divide practitioners and monks within the Gelugpa school. He has also done the same with the Kagyu school, interfering with their independent religious traditions and implementing political decisions that have divided them into separate camps following different heads. It is his hope that when these schools are divided, weakened and have no strong leader, he will be able to step in as supreme head to “unite” all Buddhist sects everywhere under him.

However, the revelation about the truth of this Dorje Shugden thangka now creates shockwaves in the Buddhist world. Underlying the ban, all its twisted “reasoning” and the misery it has created for Dorje Shugden devotees, THIS THANGKA reveals a whole different story. It proves that the Dalai Lama’s success today, and the success of all Tibetan Buddhist teachers, lineages and centers in the world, actually began first with the blessings and protection of Dorje Shugden as he led the Dalai Lama to safety. All the claims about Dorje Shugden being an evil, harmful spirit are completely unfounded and untrue. The implementation and upholding of the ban by the Tibetan exiled government has accomplishing nothing but to create disharmony within the Buddhist world, alienate fellow Buddhists and infringe upon the basic right of religious freedom.

By sharing this, it is our hope that we can show the world the truth about Dorje Shugden, and that the ban can be lifted to allow more religious freedom, peace and tolerance everywhere. It is our call to action, to share the true nature of this practice – contradictory to popular belief now, Dorje Shugden is not harmful. On the contrary, it has been the basis of tremendous, worldwide benefit, peace and wisdom that Tibetan Buddhism has brought to every corner of the globe. It all began with that single Dorje Shugden thangka…

We have attached some photographs of the special Dorje Shugden thangka and other related subjects for your reference.

[YOUR NAME]

The thangka that His Holiness the Dalai Lama carried with him. Borrowed from His Holiness Trijang Rinpoche, this thangka assured the Dalai Lama’s safe escape from Tibet. Upon his safe arrival in India, this thangka was returned to Trijang Rinpoche by the Dalai Lama and until this very day, this thangka is enshrined in a very honoured, special place in Trijang Rinpoche’s personal house in Gaden. This is the actual thangka that the Dalai Lama carried in a container on his back throughout the whole 1959 exodus

A close-up of His Holiness Trijang Rinpoche’s thangka that guided His Holiness the Dalai Lama to safety. It was carried by the Dalai Lama on his back until he reached safety

This is the 1959 exodus in which His Holiness the Dalai Lama carried with him the Dorje Shugden thangka that brought him safely into India

Gen Jampa, Jangchub Norbu, Gen Dawa spoke passionately about the ban and how people had attempted to harm His Holiness Trijang Rinpoche. These monks are seniors and leaders in the monastery, and very devoted students of the late previous Kyabje Trijang Rinpoche. These are the monks who revealed the information about the Dorje Shugden thangka and are now the guardians of this thangka in Trijang Ladrang

I am writing to you with great concern over a very urgent matter. I request you to please pay attention to this, because it is affecting Tibetan people’s relationship with China and the potential problems that can arise.

For many years, the Tibetan government, people and the Dalai Lama himself have been trying to impose a ban on the Dharma Protector Dorje Shugden. The reasons given for this ban is that (1) Dorje Shugden harms the Dalai Lama’s life and (2) Dorje Shugden threatens the cause for Tibetan independence. (3) You also make accusations that Dorje Shugden practitioners are spies of the Chinese government.

We all know that these statements are untrue. It is not possible for Chenrezig Dalai Lama to be harmed by any being, especially not an enlightened Dharma Protector like Dorje Shugden. Also, you have never produced any solid proof that Shugden practitioners are really Chinese spies or being financially supported by the Chinese. The claims you have made are completely false. They become very negative and harmful rumors.

By openly making claims like this, you are giving China the tools and fuel to use against the Tibetans. This also creates instability in India and for the Indians who have been extremely kind to host the Tibetan community. Should any conflict arise between nations, YOU would be directly responsible for it, by making such negative comments against the Chinese.

This puts your own Tibetan people and your fellow Indian compatriots in a politically harmful situation, as you are directly creating cause for misunderstanding and confusion between people, nations and cultures.

When you speak like this about such unfounded things, it also reflects very badly on you, as a modern and democratic secular government. You show yourself to be very petty and that you have no integrity, because you are simply making up statements and accusations against your own people (Tibetans) and other powerful nations (China) without any proof.

I am writing to request you, with great concern, to put an immediate stop to spreading such rumors and making these kinds of statements. It will be very harmful for your own government and people, and international relations.

All of us around the world look forward to seeing that the CTA stop talking this damaging and insulting ways. Instead, I hope you will create more positive actions and speak in more correct and beneficial ways.

Yours sincerely,

[YOUR NAME]

I am writing to you to bring your attention to a particular issue related to the Prime Minister of the Central Tibetan Administration (CTA) Dr. Lobsang Sangay, who is also an alumni and Fulbright Scholar of Harvard Law School (LL.M. ’96 S.J.D. ’04). The CTA is the governing body of the Tibetans currently living in exile in India.

Before His Holiness the 14th Dalai Lama relinquished his secular power to the CTA in 2011, he had imposed a ban on a Tibetan Buddhist deity called Dorje Shugden, who is worshipped by over 4 million Tibetans in both monastic and lay communities. (www.dalailama.com/messages/dolgyal-shugden/his-holiness-advice)

The ban on Dorje Shugden has resulted in deep cracks within the Tibetan lay and monastic communities. The damage has even extended to non-Tibetans all over the world who are followers of the Tibetan Buddhist religion and practices.

The ban on Dorje Shugden has created far-reaching damages: monasteries have been divided, monks have been separated from their community, ostracized and even violently beaten, highly-respected Buddhist teachers and abbots suffer their houses being stoned, monks and lay practitioners of Dorje Shugden are banned from visiting shops, hospitals, public gatherings, social festivals etc. Children are banned from attending Tibetan schools, families have been separated… to mention only a few of these heart-wrenching cases. In short, the Tibetan community are not allowed to associate with Dorje Shugden practitioners – monks or laypeople – in both spiritual and secular spheres. The situation is just like that of the Apartheid. (dorjeshugden.com/?p=285)

The frustrations caused by the ban have even pushed some practitioners, especially in the West, to go onto the streets to protest against this ban, imposed by the Dalai Lama and upheld by the CTA. (http://www.youtube.com/watch?v=WM7kY3mzKfk)

The Dalai Lama has since relinquished his political leadership in the CTA in March 2011, and been succeeded by Dr. Lobsang Sangay, the new Prime Minister. The Dalai Lama is now exclusively a religious figure, a spiritual teacher and an ordained monk; Dr. Lobsang Sangay remains a purely secular leader and a lay person.

Why the Dalai Lama banned the practice of Dorje Shugden is not an issue here. In this democratic, free world, anyone can believe in and practice any god or deity they wish. If a religious head wants to ban a particular practice, it is his prerogative to do so but it remains a purely religious issue. The reason the Dorje Shugden issue affected both religious and secular spheres of the Tibetan community is because the Dalai Lama used to hold both religious and secular power simultaneously. It is therefore understandable that the ban consequently impacted both the religious and secular activities and wellbeing of the people.

But things have changed now, monumentally.

This is a question we would like to now pose to Dr. Lobsang Sangay, the current Prime Minister of the Tibetan people: Under his leadership, where he is not a religious figure, a spiritual teacher or a monk, what is the CTA’s stand and policy regarding Dorje Shugden devotees in a secular context? As strange as it may sound, Dorje Shugden practitioners are currently still forbidden from attending any of the Dalai Lama’s talks or religious ceremonies. This is within the spiritual sphere of the Tibetan community. However, we want to know if Tibetans can now interact with and engage in discussion with their new secular leader, Dr. Lobsang Sangay, regardless of their religious beliefs?

When the power shifted from the Dalai Lama to Dr. Lobsang Sangay, this issue was not addressed clearly, so many people are still left in the lurch. Thousands of these practitioners are now asking: Is the ban lifted within the secular aspects of their daily life? Are Dorje Shugden practitioners allowed to visit shops, schools and hospitals etc. which are clearly a part of secular living but were previously out of bounds to them during the Dalai Lama’s rule? Are they allowed to associate with the general public now in secular activites, such as public meetings, gatherings, social events, festivals etc.? (dorjeshugden.com/?p=9694)

We would really like to hear from Dr. Lobsang Sangay clearly, without any ambiguity, about the CTA’s position in this issue, because the ban has long had a negative impact on thousands of people’s lives. They deserve to know from their own government, once and for all, if their plight can be alleviated.

Thank you,
Practitioners of Dorje Shugden

I am writing to you to draw your attention to a most important issue within the Tibetan Buddhist community. This is not about any Free Tibet issues. This is something even more important about the freedom of people within the Tibetan community and among each other.

1. It is well known that His Holiness the Dalai Lamas throughout their incarnations over the centuries have been both secular and spiritual heads of the Tibetans. This may have worked in the past, in a country that was isolated from the rest of the world. However, many countries throughout the modern world understand that the mixing of secular and religious affairs cannot work. This system has failed time and time again, throughout history, in all the largest nations in the world.

But this is not so in the exiled Tibetan community living in India. His Holiness the Dalai Lama, up until very recently, held both secular and spiritual leadership of his people. Decisions and policies made for the country encompassed both secular and religious edicts at the same time. This has become very pronounced during the Dalai Lama’s ban on the religious worship of the Buddha Dorje Shugden.

2. As a spiritual leader of his people, it may be the prerogative of the Dalai Lama to proclaim a ban on a particular religious practice. In fact, he has even banned all Dorje Shugden devotees from attending his sermons, rituals and special religious ceremonies. Within a spiritual sphere, perhaps this is still permissible, since he is their religious authority. Also, any Lama has the right to determine which students are permitted to attend their ceremonies.

However, as the secular leader of his people, the Dalai Lama should maintain an unbiased concern for all citizens of the nation under him, no matter what their religious choices are. He should NOT exclude people from coming to see him as their political, secular leader during his non-religious activities, talks or appearances. Unfortunately however, this is what is happening: Dorje Shugden devotees are not permitted to have anything to do with the Dalai Lama or his people, solely because of his religious beliefs.

At the same time, although this is a spiritual matter, the secular institution of the Central Tibetan Administration (formerly known as the Tibetan Government-in-Exile) has also become deeply involved. They actively search for Dorje Shugden people to create obvious segregation and undemocratic bias. When they find them, the CTA ostracizes, attacks and ridicules Dorje Shugden practitioners. They deny them any of the welfare, voting rights or privileges that all citizens of a country should be equally entitled to.

Through the ban, Tibetans are forced to make an exclusive decision – choose to follow the Dalai Lama or Dorje Shugden. However, if they choose to continue with Dorje Shugden, they do not only lose connections to the Dalai Lama. They are also severed from all voting rights, education, social welfare, medical aid or even social interaction with their fellow Tibetan citizens. This is because the Dalai Lama has said clearly that Tibetans must completely sever all social, working and religious ties with Dorje Shugden practitioners.

This is NOT RIGHT. The Dalai Lama may have supreme spiritual authority over his people, as their religious leader. However, as he is also their secular leader, he should still have equal care and concern for his people as citizens of his nation. This goes beyond one’s religious orientation, which is every individual’s freedom to choose. Even if someone is not allowed to associate with the Dalai Lama for religious reasons, they should still have the right to associate with their secular, political leader. After all, they are still citizens of the community – shouldn’t all citizens be granted equal liberties and civil rights, regardless of their religious choices? Shouldn’t every secular leader have equal concern for the people under his leadership and take care of their welfare irregardless of their religious beliefs and orientation?

There are also Tibetans who are not Buddhists, but are Muslims, Bonpos and the likes. They are allowed to attend all the Dalai Lama’s religious ceremonies and secular gatherings. Basically, all citizens of Tibet are allowed to interact with the Dalai Lama, whether on a religious and/or secular level EXCEPT Dorje Shugden practitioners. How does the Tibetan leadership address this when every other democratic country in the 21st Century will not tolerate this kind of blatant discrimination.

3. Lastly, in more recent times, the Dalai Lama has retired as the secular head of the Tibetan exiled community. In 2011, the respected Dr. Lobsang Sangay has stepped into the position as the Tibetans’ new prime minister, overseeing all secular affairs of the state.

However, Dorje Shugden devotees are still not permitted to associate with him, only because of their religious orientation. Why is this so? There is now a clear distinction between the spiritual leader (Dalai Lama) and the secular leader (Dr. Lobsang Sangay). But it seems that religious edicts have also overlapped onto the secular affairs of the Tibetan community. The spiritual dictates from the spiritual leader are also being upheld by the secular leaders of the community. Why is this so? Why have spiritual affairs become a part of the political affairs of a country; and vice versa?

SO, I WOULD LIKE TO POST THE FOLLOWING IMPORTANT QUESTIONS, WHICH NEED TO BE ASKED AND ADDRESSED:

- As a religious leader, His Holiness the Dalai Lama does not allow people to come to his talks. The world respect and understand that. It is his prerogative as their spiritual leader. However, on a secular level, as the leader of all six million Tibetans, why does he not allow these same Tibetans to join in his secular activities, talks, rallies and events? If not, why not? After all, His Holiness is still their leader.

- Now that His Holiness the Dalai Lama has passed his secular power to the first Prime minister of Tibetans, Dr. Lobsang Sangay, what do all the Tibetan Dorje Shugden practitioners do? Are they allowed to talk to and interact with their new secular leader? Or are they restricted from doing so purely because of their religious choices? What are they expected to do?

- Dr. Lobsang Sangay (Prime Minister) is a secular leader, a layman who was newly and democratically elected who is not a Spiritual Guru or Dharma teacher; only strictly a worldly leader for the benefit of all Tibetan citizens. How do Tibetan Dorje Shugden practitioners relate to him? How should they relate to him? How should Dr. Lobsang Sangay, as their Prime Minister, relate to them? Can they even consider him their leader although they are Tibetans who still practice Dorje Shugden? They certainly do not have any spiritual bond (samaya) with him and their religious practices would not have any bearing on their relationship with him, as it might with the Dalai Lama.

- In future, how do Dorje Shugden practitioners relate to the next prime minister after Dr. Lobsang Sangay? And the one after that? And after that? How should all these future prime ministers relate to the people?

I do not mean disrespect to His Holiness the Dalai Lama, or to Dr. Lobsang Sangay, the CTA or any Tibetans. However, we need to ask these questions. They are logical and necessary at a time when the world does not operate solely by religious edicts. It is unfair, undemocratic and a travesty of human freedoms. I call for reconsideration of this ban and how it is being conducted and wish that all have the freedoms to make their own religious and worldly choices.

With respect,
[YOUR NAME]

I am also a Tibetan and I respect you very much that you give a good name to the Tibetan people. You prove that Tibetans are also educated, worldly and capable.

I am very happy you are the prime minister of our Tibetan community in India. They need a good leader like you. However, I have an important question to ask you:

When you become Kalon Tripa, you took over the government when there is a ban on Dorje Shugden from His Holiness the Dalai Lama. But now the Dalai Lama is not the head of Tibetan governments, only the religious head. So Kalon Tripa, I wish to ask you: there are now millions of Dorje Shugden practitioners in India and all around the world. Like myself and my family. Are we Shugden-pas allowed to interact with you? Can we talk to you and meet you?

You are not our Guru. There is no Dharma samaya with you as the Kalon Tripa. So can the Shugden people meet you? Can we come to your events and talks? Can we be a part of the community and people that you are looking after? Actually, you are our leader for ALL Tibetans, yes? So all Tibetans must be allowed to be part of your government and your country.

If we are allowed to talk with you and be part of Tibetans, how can we do this? Can Shugden people go to your hospitals? Can we vote? Can Shugden-pas have yellow passport to travel? Can Shugden children go to the Tibetan schools? Can Shugden practitioners apply for a job in your government? This is very clear and easy to understand.

You are the democratic leader of Tibetan people. Does this mean you are the same like American President Obama or Britain’s Prime Minister David Cameron? They look after all their people no matter what they choose for their religions and culture. Mr. Obama and Mr. Cameron allow everybody from their country to meet them and they give all government benefits and welfare to all their people. Will you be same like them? Or you will be just a second Dalai Lama and create separation within your own people?

Please consider this. I request you to please think what leader you will be for the Tibetan people. Please be real leader for ALL PEOPLE. We are all Tibetan people also, like you.

My prayers and Tashi Deleg to you.
[YOUR NAME]