Immaculate Disciple of Je Tsongkhapa

In a previous lifetime, in1327, the great being Dorje Shugden emanated in Central Tibet as Duldzin Drakpa Gyeltsen. As in his previous incarnations, he displayed a compelling inclination towards spirituality from a very young age, and took on his studies with tremendous zeal and astonishing results.

He took ordination at the foot of Drigung Choje Chan Nga who acted as Zimpon, the assisting Master. Throughout his monastic studies, he listened to infinite teachings of Sutra and Tantra from many spiritual masters but the only Lama he held close to his heart was the great Je Tsongkhapa.

At that time, this heart disciple of Je Tsongkhapa developed such a respected reputation for holding the Vinaya vows so well that he was given the name Duldzin, an abbreviation of ‘Dulwa Dzinpa’, which means ‘Holder of the Vinaya’. Just like his Guru Je Tsongkhapa, Duldzin held onto his vows so well that he exuded a beautiful scent – the fragrance of morality – and was a dazzling sight to behold.

With Je Tsongkhapa, Duldzin studied and mastered the Lamrim, realised Bodhichitta, and practiced and mastered the four classes of Tantra, all while keeping his Vinaya, Bodhisattva and Tantric commitments perfectly.

In his later years, Je Tsongkhapa travelled and did extensive retreats. While he was away, he would place Duldzin Drakpa Gyeltsen in charge of his affairs. As Je Tsongkhapa aged, Duldzin feared for his master’s health so he took on the challenge of building Gaden Monastery for him. He did this exactly in accordance with the Vinaya rules. Upon completion, Duldzin offered the entire monastery up to his Lama so Je Tsongkhapa could reside there to teach.

Once, Lord Duldzin was invited to Tsel Gungtang temple to give teachings on Lamrim and the Vinaya. He gave the teachings so well that he was able to empower the monastic community of the monastery with renewed enthusiasm for the Vinaya and also infused them with the spirit of the Great Scope.

He never took credit for his teachings but always attributed them to the kindness of his Lama, Je Tsongkhapa. It was during this lifetime that Duldzin Drakpa Gyeltsen first made a promise to Nechung to arise as a Protector to preserve the teachings of Lama Tsongkhapa.

When the great Je Tsongkhapa finally passed away in meditation, Duldzin was greatly saddened. Along with many of Je Tsongkhapa’s closest heart disciples, he entombed his Lama’s remains in a magnificent stupa. Many people believed Je Tsongkhapa and Duldzin Drakpa Gyeltsen to be equals in terms of their wisdom, spiritual realisation and knowledge.

It is even said that both Je Tsongkhapa and Duldzin were actually emanations of the same enlightened mind, manifesting simultaneously as teacher and student to show the perfect example of Guru devotion. The other students of Je Tsongkhapa thus requested Duldzin to ascend the Gaden throne of Je Tsongkhapa, as the first Gaden Tripa. However, Duldzin politely declined.

Instead, he offered the Gaden throne to another of Lama Tsongkhapa’s heart disciples, Gyaltsab Je, who became the first throne-holder of the Gaden tradition. In his lifetime, Duldzin founded another monastery, Tsunmo Tsal, and it was here that he passed away, leaving behind many great students and a whole body of written works.

NKT’s Manjushri Buddhist Centre

Geshe Kelsang Gyatso’s decision to condense the 253 vows of a monk and the 364 vows of a nun into 10 vows does not go against the Vinaya. In fact, all the ordination vows could be further condensed into practising the higher training in moral discipline.

An ordained person practising the three higher trainings is thereby observing the entire Vinaya. How is this? No matter the number of precepts taken, they are merely symbolic, for in reality an ordained person promises to abstain from all non-virtuous actions. The ten ordination vows of monks and nuns in the New Kadampa Tradition are:

1. abandon killing
2. abandon stealing
3. abandon sexual activity
4. abandon lying
5. abandon taking intoxicants
6. practice contentment
7. reduce one’s desire for worldly pleasures
8. abandon engaging in meaningless activities
9. maintain the commitments of refuge
10. practice the three trainings of pure moral discipline, concentration, and wisdom

With the motivation of renunciation, when we practise any moral discipline – from the moral discipline of abandoning killing to the moral discipline of keeping all three sets of vows, the Pratimoksha, Bodhisattva, and Tantric vows – we are practising higher moral discipline. Without the motivation of renunciation, any practice of moral discipline is a cause of higher rebirth in samsara, but it is not a cause of liberation.

In Friendly Letter, Nagarjuna says:

Always practice superior moral discipline,
Superior concentration, and superior wisdom.
These three perfectly include
All the two hundred and fifty-three trainings.

Fully ordained monks take two hundred and fifty-three vows, and all of them are contained within the practice of higher moral discipline because they are taken with the motivation of renunciation. The same applies to the Bodhisattva and Tantric vows.

If we take the Pratimoksha vows before developing renunciation our vows are not actual but provisional Pratimoksha vows. If we subsequently listen to, contemplate, and meditate on the stages of the path we shall develop the realisation of renunciation. When this happens, our provisional Pratimoksha vows are transformed into real Pratimoksha vows.

Geshe Potawa used to say ‘Dromtonpa is my ordaining Abbot’. Since Dromtonpa was a layman he could not actually be an ordaining Abbot. Geshe Potawa was implying that it was due to Dromtonpa’s guidance that he developed the realisation of renunciation and thus transformed his provisional monk’s vows into real ones.

Through this we can understand clearly how important it is for those who have received the Pratimoksha, Bodhisattva, and Tantric vows to practise Lamrim. If we neglect the practice of Lamrim it is almost impossible these days for us to keep our vows purely without breaking them.

Source: Joyful Path of Good Fortune: the Complete Buddhist Path to Enlightenment, pp. 368-369

In particular, the Dalai Lama has initiated referendums at each of the great Gelugpa monasteries on this issue and my efforts here are focused on checking the validity of these referendums.

During a speech made by the Dalai Lama in January 8th 2008 at Drepung Loseling Monastery (transcript from Voice of America) he said:

“In the Vinaya rules also, when there is a contentious issue, the monks take vote-sticks and decide, as mentioned in the seven methods of resolving conflict. In contemporary democratic practice, there is such a thing as ‘referendum’, ‘consulting the majority’. The matter has now reached this point of consulting what the majority wants. Therefore, when you return to your respective places after this programme at Loseling Monastery, put these questions:

1. Whether you want to worship Dholgyal. This is the first question. Those who want to worship, should sign saying they wish to worship Dholgyal; those who don’t want, should sign saying that [they] don’t want to.
2. ‘[Whether] we want to share the religious and material amenities of life with Dholgyal worshippers.’ You should sign saying so. ‘We do not want to share religious and material amenities of life with Dholgyal worshippers.’ (You should) sign saying so.’”

The particular section of the Vinaya to which the Dalai Lama is referring, known as “The Seven Methods for Resolving Conflict”, is the scriptural basis for the referendums at the great Gelugpa monasteries of Sera, Ganden, and Drepung. I decided to study these instructions to discern whether or not those procedures are being followed.

As I proceeded I was shocked to find that the protocols laid out by Buddha on how to handle such conflicts are being completely ignored by both the Dalai Lama and the abbots of those monasteries. In fact, the particular translation and commentary I referenced for this article offered many instructions that, if followed sincerely, would ease much of the suffering being endured by practitioners on both sides of this issue.

For the sake of readability and in the interest of space I will not insert all seven methods for resolving conflict here. I have based this article in its entirety upon The Buddhist Monastic Code, Volume I: The Patimokkha Training Rules Translated and Explained, by Thanissaro Bhikkhu (see here for the full article: http://www.accesstoinsight.org/lib/authors/thanissaro/bmc1/bmc1.intro.html).

I would like to take this opportunity to express my gratitude to Thanissaro Bhikkhu for this work as I would be unable to investigate the scriptural validity of these referendums without his kindness in composing this work. In this instance it is not ideal to use the Pali translation of the Vinaya Pitaka because it would not be the translation that the Dalai Lama himself would follow. However, after some consideration, I realised that the violations of the protocols laid out by Buddha in the Pali translation of the Vinaya Pitaka would be reasonable objections to the referendums even if they were not mentioned in the Tibetan translations, thus I decided to compose this article.

The main reason why I didn’t use one of the Tibetan translations is that I could not find them translated into English. If you have access to a translation of these seven methods for resolving conflict from the Kangyur and Tangyur I would love to study those, please pass them along.

The particular method in question is method #5 which I have copied below.

“5. Acting in accordance with the majority. This refers to cases in which bhikkhus are unable to settle a dispute unanimously, even after all the proper procedures are followed, and – in the words of the Canon – are “wounding one another with weapons of the tongue.” In cases such as these, decisions can be made by majority vote.

Such a vote is valid if:

1. The issue is important
2. The procedures of “in the presence of” have all been followed but have not succeeded in settling the issue. (The discussion in the Cullavagga indicates that at least two Communities have tried settling the issue; the Commentary recommends trying the normal procedures in at least two or three)
3. Both sides have been made to reflect on their position
4. The distributor of voting tickets knows that the majority sides with the Dhamma
5. He hopes that the majority sides with the Dhamma
6. The distributor of voting tickets knows that the procedure will not lead to a split in the Sangha
7. He hopes that the procedure will not lead to a split in the Sangha
8. The tickets are taken in accordance with the Dhamma (according to the Commentary, this means that there is no cheating – e.g. one Bhikkhu taking two tickets – and the Dhamma side wins)
9. The assembly is complete
10. The bhikkhus take the tickets in accordance with their views (and not, for example, under fear of intimidation or coercion)”

(Thanissaro Bhikkhu, Buddhist Monastic Code I, Chapter 11 – Adhikarana Samatha)
This brings me to my first observation:

The Referendum is Under Fear of Intimidation or Coercion
(which invalidates the referendum according to #10)

• On January 26th, 2008, the referendum was conducted in Sera-Je monastery.
• On February 9th, 2008 the referendum was conducted in Ganden-Shartse Monastery.

Prior to either of these referendums there were actions already taken against Dorje Shugden monks. Here is the timeline of events:

• On January 8th:
  In the assembly hall of Ganden-Jangtse Monastery, each monk had to stand up in turn and declare that he will never practise Dorje Shugden. Twelve monks who practise Dorje Shugden did not attend and were expelled from the monastery.In Phukang Khangtsen (also in Ganden-Shartse) signed statements were collected from each monk, declaring that the signatory never practises Dorje Shugden. Monks who did not want to sign the statement and take the oath to forgo the practice of Dorje Shugden were pressured to do so. The signature and oath campaign was conducted in ten monastic sections. When the signatures were collected in Phukang Khangtsen, one monk was expelled for refusing to sign.
• o On January 11th 2008:
  The abbot of Ganden-Jangtse Monastery, Gen Rinpoche Geshe Lobsang Tsephel was publicly scolded by the Dalai Lama in a public meeting for being a Dorje Shugden practitioner. He was accused of being ‘two-faced’ for seemingly following the Dalai Lama’s advice while secretly practising Dorje Shugden.

Before any referendum was held at Sera-Je or Ganden-Shartse, monks were already being expelled and humiliated. This is a very important point.

In the shadow of these events, the Ganden and Sera monks were asked to participate in a referendum for which they were already aware of the consequences should they vote against the majority.

My question, is this what we call a referendum? Does it sound like this referendum was held wholly without intimidation or coercion? I ask the reader to consider how you would vote in such a situation if your livelihood was on the line, knowing as well that you would have no more access to physical or spiritual nourishment and would be effectively disowned by your spiritual family. Might it be more prudent to vote against Dorje Shugden in public while continuing to practice in secret? This is precisely what many lay and ordained Tibetans are doing.

When these pre-loaded referendums were being held the Dorje Shugden practitioners had to cast their vote in the face of definite expulsion from their monastery. They also had to consider that non-Dorje Shugden practitioners had signed the oath to not to share material amenities of life. The choice made publically by Dorje Shugden practitioners would clearly impact their ability to survive outside the monastery. It is difficult to conclude that such a ‘choice’ is not coercion in its grossest form and that as such the Dalai Lama’s so-called referendums directly contradict the Vinaya and the spirit of Buddha’s teachings as a whole.

The Referendum will lead to a split in the Sangha
(which invalidates the referendum according to #6 and #7)

The second question put forth by the Dalai Lama is: “[Whether] we want to share the religious and material amenities of life (live together in the monastery) with Dholgyal worshippers.”

What this means is that practitioners who formerly lived together in the same Monastery would now not be able to use the same kitchen, do Sojong together, or use the same Khangtsen at all.

“A schism (saṅgha-bheda, literally a split in the Saṅgha) is a division in the Community in which two groups of bhikkhus of common affiliation, with at least five in one group and four in the other, conduct Community business separately in the same territory.” (Thanissaro Bhikkhu, Buddhist Monastic Code II, Chapter 21)

On February 7th 2008, in the assembly hall of Shartse Monastery, the disciplinarian – with tears in his eyes – announced: ‘Now Dhokhang Khangtsen will be separated from Shartse Monastery.’

This clearly meets Buddha’s definition of a schism (which I will explore in a future article). It is clear that the vote itself is on whether or not to split the Sangha. Thanissaro Bhikkhu’s commentary clearly indicates that if it is understood that the referendum would lead to a split in the Sangha the referendum is invalid.

Furthermore, on the issue of how to handle a schism according to the Vinaya, the present Dalai Lama has not been following Buddha’s advice.

“As for the laity, the texts quote the Buddha as saying that they should give gifts to both factions and listen to their Dhamma. Then, on consideration, they should give their preference to the Dhamma-faction. Notice, however, that in advising the laity to give preference to one faction over another, the Buddha does not say that only one faction should receive alms. After all, the laity may be misinformed about the Dhamma and in a poor position to tell the right faction from the wrong. At the same time, the Buddha has never been recorded as declaring a living being as unworthy of gifts, for that would be tantamount to saying that the being was unworthy to live.” (Thanissaro Bhikkhu, Buddhist Monastic Code II, Chapter 21)

This means that the signature campaign being conducted in the lay community by the CTA (within which the Dalai Lama is the final authority) to not share material amenities with Dorje Shugden practitioners directly contradicts the Vinaya. The language of the Vinaya makes clear that both Dorje Shugden practitioners and non-Dorje Shugden practitioners should be able to purchase goods and receive services like any other Tibetan living in exile. If the reader has any doubts as to whether this discrimination is really happening please refer to the France24 documentary which reveals such religious discrimination. http://www.france24.com/en/20080808-dalai-lama-demons-india-buddhism-dorje-shugden

The Referendum has not followed Buddha’s Protocols in the Vinaya
(which invalidates the referendum according to #2)

According to the commentary the referendum is only valid if the procedures of “in the presence of” have all been followed but have not succeeded in settling the issue. “In the presence of” means that the community has to meet and try to settle the issue before the referendum is taken (emphasis added).

This has not happened. In fact, the Dalai Lama has never met with the community of Dorje Shugden monks from these monasteries. There has not even been a reply from the Dalai Lama or his representatives to the requests of Shugden practitioners to have a dialogue on this issue. This is a clear contradiction with the commentary given. The referendum is not the result of a meeting within the monastic community but rather it has been unilaterally decreed by the Dalai Lama himself (please refer to the January 8th, 2008 talk at Drepung for evidence of this).

This brings up the question, is the Dalai Lama a member of these monastic communities? If the answer is yes, then he (or a representative of his) has to meet with the Dorje Shugden communities at these monasteries prior to any referendum. If the answer is no, which can be stated in terms of the Dalai Lama not residing within that monastery, then on what basis is he even involving himself? Where does the Vinaya say that to resolve a conflict, high lamas should adjudicate? This is what the Dalai Lama’s supporters are saying but it has no basis in Buddha’s teachings.

Others might argue that the Dalai Lama is not involving himself but simply saying the matter should go to a vote. To refute this point please watch the France24 video (web link to this piece is above) where the Dalai Lama is on video saying from the teaching throne, “These monks must be expelled from all monasteries. If they are not happy, you can tell them that the Dalai Lama himself asked that this be done, and it is very urgent.”

The most compelling argument on this point is that the Vinaya provides an opportunity for any monk in the assembly to protest against having the matter settled by the group. If this happens then the group is deemed incompetent to resolve the issue. The purpose of this is to protect the Dharma from bhikkhus who advocate what is not truly Dhamma or Vinaya yet hold sway over the group. Surely if such a meeting would have occurred the Dorje Shugden monks would have protested.

The Outcome of the Referendum is not in Accordance with the Dharma
(which invalidates the referendum according to #4, #5, and #8)

Venerable Atisha said,
“Friends, until you attain enlightenment the spiritual teacher is indispensable, therefore rely upon the holy Spiritual Guide. Until you realise ultimate truth, listening is indispensable, therefore listen to the instructions of the Spiritual Guide.”

The referendum contradicts the words of this holy teacher because the practitioners of Dorje Shugden received a commitment to do this practice from their Gurus Trijang Rinpoche, Ling Rinpoche, Geshe Rabten, Zong Rinpoche, Dagom Rinpoche, etc. To abandon their teachers’ advice by voting in favor of the ban would be non-Dharma according to Venerable Atisha.

The irony is that this puts the Dalai Lama and his followers in the position where if they are to establish their view as Dharma then they would have to say that Trijang Rinpoche and Ling Rinpoche (the Dalai Lama’s Gurus) taught non-Dharma thus invalidating his own teachers’ qualifications as authentic Gurus. How can a valid teacher teach non-Dharma? If the Dalai Lama’s teachers are not valid teachers then by what lineage is the Dalai Lama a lama himself?

Therefore, for all the reasons mentioned here, the referendum on Dorje Shugden practice is non-Dharma. Since the Dalai Lama is presenting the referendum as Dharma when in reality it is non-Dharma he is deceiving Buddhist practitioners around the world.

Furthermore, by denying these practitioners the basic necessities of life (by these I mean the aforementioned material amenities) the Dalai Lama and the abbots carrying out these referendums are breaking their refuge vows to Buddha which include not harming any living being.

Typically, those who have spoken out against the Dalai Lama on this issue have been portrayed as gullible, naive, and unaware of the harmfulness of Dorje Shugden. I would like to point out however that those in the Tibetan and Western communities who practise Dorje Shugden have experienced considerable slander and libe,l thus making this issue a point of internal reflection and consideration for many of us.

This article is the result of one Dorje Shugden practitioner’s investigation, my own. What I ask to all those who disagree, can you establish – based on Buddha’s teachings – the validity of these referendums?

Source: DorjeShugden Blog
http://dorjeshugdenblog.wordpress.com/2008/09/07/dalai-lamas-referendum-contradicts-vinaya/