Head of the Gelugpa Tradition Breaks Rank with the Dalai Lama

It's oldish news now, but an astounding recent development has been the 'defection' of the 101st Ganden Tripa (Head of the Gelugpa Tradition, the holder of Je Tsongkhapa's throne) Lungri Namgyal Rinpoche to Dorje Shugden worshipping Shar Gaden Monastery following his retirement.

Rinpoche, who is now referred to as the Ganden Trisur, which indicates that he a retired Ganden Tripa, has officially left Ganden Shartse, a monastery under the control of the Tibetan Government in Exile, for Shar Gaden Monastery. Shar Gaden is a new monastery that has recently been formed by those monks and lamas that have been expelled or otherwise made unwelcome at Ganden Shartse. It proudly and openly upholds the tradition of practising Dorje Shugden as a wisdom protector of Manjushri Je Tsongkhapa’s teachings.

In 1999, the Dalai Lama changed the system of selection of Ganden Tripa from one of democratic election within the monastic system to one where the Ganden Tripa is appointed by him, the political leader of Tibet. Perhaps it was so that he could make sure that that future Ganden Tripas wouldn't be Dorje Shugden practitioners. In any event, this move gave the Dalai Lama unprecedented control over who would be the throne holder of Je Tsongkhapa's tradition.

Ganden Trisur Lungri Namgyal Rinpoche waited until his retirement to make this move. It shows that while he held the office, it simply would have been too controversial. The Ganden Tri would likely have been removed from his office by the Government. The fact that he had to wait until he was no longer subject to the Dalai Lama’s control to express his views is indicative of the air of intimidation created by the Tibetan Government in Exile.

It was reported in the forum of www.dorjeshugden.com that news had been received from Ganden Trisur's personal assistant:

HH Trisur Rinpoche had to wait this long until the term of office as Gaden Tripa completed to MAKE THIS MOVE BECAUSE IF HE HAD MADE THIS MOVE EARLIER, THE DALAI LAMA WOULD HAVE REMOVED HIM FROM OFFICE. And that would not be good for the Gelug on the whole. NOW THAT HE HAS FINISHED HIS TERM, HE CAN DO WHAT HE LIKES. NO ONE CAN TOUCH HIM, DISTURB HIM OR DISGRACE HIS POSITION. INCREDIBLE PLANNING. THIS WAS RELAYED BY HIS PERSONAL ASSISTANT!

This shows what control the Dalai Lama has over the Ganden tradition and that he is ruling by fear. There are doubtless many Lamas like Ganden Trisur who must simply keep quiet and do their Dorje Shugden practice in secret for fear of provoking the wrath and censure of the Dalai Lama.

Now that he is retired, with great courage both the 101st Ganden Trisur and his labrang (office) have all moved to Shar Gaden. In this way, they have followed Trijang Tritrul and Domo Geshe Rinpoche who have, with all their disciples, also joined Shar Gaden.

This is a beacon of hope for Dorje Shugden practitioners who have refused to give in to the Dalai Lama's ban as it shows that, no matter how draconian the measures the Dalai Lama may introduce to destroy the practice of Dorje Shugden, the faith and devotion of true Gelugpas cannot be extinguished by politically motivated intimidation.

Prayers to Dorje Shugden by revered Gelugpa Buddhist Masters

The Legends of the Dalai Lama -- Die Weltwoche Article

Taken from a major Swiss publication Die Weltwoche, with extracts translated from the German. The whole article can be found here:

Die Weltwoche
Die Legenden des Dalai Lama
04.03.2009

The Legends of the Dalai Lama

March 10 this year will see the 50th anniversary of the uprising of the Tibetan people against China. In the West, the spiritual leader, the Dalai Lama, is worshipped like a pop star. Strange. The normally romanticized theocracy was a corrupt feudal system that enslaved its subjects.

By David Signer

Recently, in the context of his most recent trip to Europe, the Dalai Lama could receive the German Media Award in Baden-Baden, which has previously been granted to celebrities such as Nelson Mandela, Bill Clinton or Bono. On March 10 fifty years ago, the Tibetans rose up against the Chinese hegemony. And it is seventy years since a little farmer's boy became 'His Holiness'.

In winter 1937/38 [the common story of recognition follows].

Everybody loves the now 73-year-old Dalai Lama, and in particular have done so since 1998 when Martin Scorsese brought his autobiography called 'Kundun' into our cinemas. From Richard Gere through to Brad Pitt, from Patti Smith through to Peter Maffay, from Dolly Buster to Robbie Williams: everyone worships the non-stop world jet-setting spiritual leader of the Tibetans. When the Dalai Lama came to Switzerland three years ago, during his eight day visit 30,000 people went onto a pilgrimage to the Zurich stadium to see him. And as is clear with the idolization of the Dalai Lama, whom even people who are not normally fond of personality cults, call 'His Holiness', the same is true for Tibet. There is a common agreement that, before the Chinese marched in, this mountainous region was a paradise of meditating monks and happy farmers living in the midst of splendid mountain scenery -- and that it would be again if it were not for the evil occupiers.

The reality is that until fifty years ago Tibet was a clerical-feudal tyranny. The truth is that a lot of the widespread common knowledge about the country is just wishful thinking. There are also dark sides to the biography of the Dalai Lama, and a lot of obscure stuff is mixed in with the esoteric Lamaism Schwärmerei (excessive sentimentality). However, since there is only little journalism on site, it is not easy to find the truth within the jungle of exile Tibetan and Chinese propaganda.

[Now follows some historical background and how the Dalai Lama, once recognized, lived until his escape.]

In the Dalai Lama's autobiography, however, it sounds like paradise when he mentally travels back to the Tibet of his youth: "No one needs to make too much of an effort in order to earn his living. Existence happens on its own and everything works wonderfully." Accordingly, during his reign, he did not make any effort to reform the country, apart from stopping the legal heritage of tax debts. The fact that political decisions are based upon oracles and astrology is no problem for him, who normally pretends to be democratic and progressive. Even though in his 'five point peace plan' he demands 'respect for the democratic freedoms of the Tibetan people', he himself has not tried until today, not even within the exile communities, to be democratically legitimized. Self-evidently he pretends to be the wholistic leader of the Tibetans, even though, strictly speaking, he is not even the spiritual representative of the whole of Tibet. He is merely the head of the Gelugpa order, the so called Yellow Hats, whose claim for leadership he has been trying to pursue for decades. These contradictions are also true for his ecological engagement. On the one hand, he demands to transform Tibet into a kind of natural reserve park and uses every opportunity to demand more ecological thinking in accordance with Mother Nature. On the other hand, from the first days of his exile onwards, at his seat in Dharamsala, the litter keeps being piled up simply on a large waste dump.

[Some stuff on the 1950’s in Tibet.]

While the Dalai Lama and his entourage went into exile to Dharamsala in India, the Cultural Revolution raged in Tibet. Between 1966 and 1976, thousands of monasteries and cultural monuments were destroyed. Switzerland was the first European country which, in 1961, accepted Tibetan refugees and offered them accommodation and work in Rikon. In 1967, the monastic Tibet Institute was opened. The information from the Dalai Lama and Tibet supporters is often not credible with regards to the Chinese occupancy. Very often it is not mentioned that in the meantime approximately half of the monasteries have been restored and are running again. Also, since the mid-nineties, you can no longer claim that there is a ban on the monastic system. If the Dalai Lama is asked about these things he replies that the monasteries have only been rebuilt for the sake of tourists; thus the Chinese are said to have no interest in maintaining the traditional culture but to re-install it as exotic backdrop and in this way it is being doomed even more. One limitation however has been enforced, undoubtedly against the will of the Dalai Lama: no more children can enter the monasteries. Also in his autobiography, 'His Holiness' claims that, due to resettlement programmes, the Chinese proportion of the population overrides the Tibetans. According to the disputed census in 2000, the proportion of Chinese people within the Tibetan Autonomous Region is 6.1%, with the highest proportion, 17%, being in Lhasa. Again and again the claim has been spread that 1.2 million Tibetans had become victims of Chinese terror, in other words a full fifth of the population. Official statements from Dharamsala even sometimes say that all of these have been Tibetan prisoners who were victims of torture or executions, and very often Chinese concentration camps are mentioned. Without doubt, China is far away from regular constitutional affairs; however the charge of systematic, lethal torture of thousands -- as indicated by the term 'concentration camp' -- is hardly plausible.

Esoteric argy bargy

Towards the end of the 1980s there were again riots in Tibet, and in December 1989 the Dalai Lama received the Nobel Peace Price. About one year before that he became friends with the Japanese Shoko Asahara, who ran a 'spiritual community' with several thousand followers near Tokyo. According to the researches of the publisher Colin Goldner, Ashara visited with the Dalai Lama several times in 1988. This community with their 'appreciated aims and activities' (said the Dalai Lama) was 'Aum', one of the most dangerous and totalitarian cults ever, which performed the Tokyo subway poison attacks in March 1995. The Japanese authorities had been patient with the megalomaniac Guru, despite all warnings, possibly due to the protecting hands of the Dalai Lama. When the Centres after the Sarin attack were finally searched, there were deposits of chemical and other weapons which could have killed millions of people at once. The Dalai Lama however could not even find one single word of regret. Even as late as Summer 1995, when at the Peace University in Berlin, he stated that he would recognize Asahara as a 'friend, even though not necessarily an unmistaken one'.

Also the so-called 'Shugden affair' gives rise to doubts about the much-praised wisdom of the Dalai Lama. In Summer 1996, upon the advice of his state oracle, he banned the worship of the protector Deity Dorje Shugden for his people. A number of abbots and monks protested against this ban. They accused the Dalai Lama of violating religious freedom, who reacted to this insubordination by systematic searches of houses and monasteries in the exile community. Shugden statues were destroyed and renitent monks bashed and beaten. Supporter committees even claimed that the Shugden movement was hand in glove with China.

[Mentions the triple murder. More information about that can be found here: Defamatory accusations of murder repeated over and over again for ten years]

Monks armed with iron bars

Generally, the riots before the Olympic Games were presented by the Western media in a way that they fitted into the image of 'peace-loving Tibetans'’ -- either any violence was supposedly coming from the side of the Chinese, or, if not, claims were made to the effect that Tibetan protesters had only acted in self-defence. Footage documentation and reports from eye-witnesses however give evidence of how monks armed with iron bars and bats went marauding through the historic quarter of town. Buses and cars were pushed over and set on fire, and Chinese shops and houses were pillaged. Molotov cocktails were even thrown into kindergartens, schools and hospitals. The Dalai Lama later claimed that the monks had been Chinese soldiers in disguise. This is because, by definition, Tibetans are non-violent. Around the world, demonstrations of solidarity took place.

[The rest is about the Dalai Lama’s right-wing tendencies and the stories about the liaisons between Tibetans and the Nazis and how the Tibetan regent wrote a letter to 'King Hitler'. The final paragraph is on the question why it is that the Dalai Lama is so popular in the West in spite of all the facts mentioned; and the main conclusion is that it is because Westerners are so naive.]

Pabongka Rinpoche and the Gelugpa Tradition

Pabongka Rinpoche (1878-1941AD) was one of the greatest Gelugpa Lamas of the past century. He possessed many spiritual realizations and was highly revered. He was the root Guru of both the 14th Dalai Lama's own principal teachers, Trijang Rinpoche and Ling Rinpoche; therefore, almost all the Dalai Lama's Dharma knowledge comes from Pabongka Rinpoche.

His reputation is currently being besmirched by some detractors of Dorje Shugden, but there is an increasing amount of information about him becoming available on the Internet to show that this criticism is unfounded. This includes the new blog called "Scholars and Yogis Please Check!", which has recently run a series of articles on Pabongka Rinpoche.

As the translator of his famous text Liberation in the Palm of Your Hand explains, Je Phabongkhapa had a profound and far-reaching influence on the Gelug tradition:

Pabongka Rinpoche was probably the most influential Gelug Lama of this century, holding all the important lineages of Sutra and Tantra, and passing them on to most of the important Gelug Lamas of the next two generations; the list of his oral discourses is vast in depth and breadth. He was also the root guru of the Kyabje Ling Rinpoche (1903-83AD), Senior Tutor of the Dalai Lama, Trijang Rinpoche, and many other highly respected teachers. His collected works occupy fifteen large volumes and over every aspect of Buddhism. If you have ever received a teaching from a Gelug Lama, you have been influenced by Pabongka Rinpoche.

Zong Rinpoche, also a highly regarded Gelug Lama, says on the blog mentioned above:

Kyabje Trijang Rinpoche and Kyabje Ling Rinpoche were tutors to His Holiness the Dalai Lama. They taught His Holiness everything from basic teachings to advanced levels.

Kyabje Phabongka passed all of his lineages to Kyabje Trijang Dorje Chang. He often said this in discourses. The purpose of this detailed exposition is to affirm the power of the lineage. If we lose faith in the lineage, we are lost.

We should remember the biographies of past and present teachers. We should never develop negative thoughts towards our root and lineage gurus."

Ten Simple Reasons why Dorje Shugden is a Buddha

1. Dorje Shugden is the last incarnation in a lineage of enlightened Masters

Dorje Shugden arose from an incarnation lineage of enlightened Teachers. As the highly realized Master, Tagpo Kelsang Khedrub Rinpoche, said:

You have manifested in different aspects
As Indian and Tibetan Masters,
Such as Manjushri, Mahasiddha Biwawa, Sakya Pandita,
Buton Rinchen Drub, Duldzin Dragpa Gyaltsen, Panchen Sonam Dragpa, and many others.

Their life stories are explained in the book Heart Jewel. Since his lineage is enlightened, Dorje Shugden is a Buddha too.

2. Dorje Shugden could not be subdued by the 5th Dalai Lama or other Lamas

When Ngatrul Dragpa Gyaltsen, the last human incarnation, manifested as the Dharma Protector Dorje Shugden (as he had predicted he would do), the 5th Dalai Lama initially developed the mistaken idea that he was a spirit and tried to subdue him through performing wrathful fire pujas. Although he and many high Lamas tried to destroy Dorje Shugden, they were not able to because he is a Buddha. This is explained by Tagpo Kelsang Khedrub Rinpoche in his praise of Dorje Shugden, Infinite Aeons:

Then, although four undisputed powerful Tantrikas,
With concentration, began wrathful rituals to strike you down,
Through the power of having completed Guhyasamaja's two stages,
You would not be silenced, and showed signs of heroism; praise to you!

3. Dorje Shugden’s form teaches the paths of Sutra and Tantra

Dorje Shugden's form teaches the complete stages of the path of Sutra and Tantra, and such qualities are not possessed by the forms of worldly beings.

He appears as a fully ordained monk to show that the practice of pure moral discipline is essential for those who wish to attain enlightenment. In his left hand he holds a heart, which symbolize great compassion and spontaneous great bliss – the essence of all the stages of the vast path of Sutra and Tantra. His round yellow hat represents the view of Nagarjuna, and the wisdom sword in his right hand (like the one held by Manjushri and Je Tsongkhapa) teaches us to sever ignorance, the root of samsara, with the sharp blade of Nagarjuna’s view. This is the essence of all the stages of the profound path of Sutra and Tantra. He rides a snow lion, symbolizing the four fearlessnesses of a Buddha.

Explanation of his remaining features can be found in Heart Jewel, as can the specific enlightened function of each of the thirty-two Deities of his mandala, which are explained in a prayer written by Sachen Kunlo, one of the great Sakya Lamas.

Only enlightened beings display a meaningful aspect that teaches the entire path to enlightenment. Therefore, Dorje Shugden is a Buddha.

4. Dorje Shugden is the incarnation of the five Buddha families

Dorje Shugden is the incarnation of the five Buddha families and appears in five forms that symbolize the five families. These forms are explained in Heart Jewel and are called 'the five lineages of Dorje Shugden'. The principal Deity, Duldzin Dorje Shugden rides a snow lion. Vairochana Shugden is white and rides an elephant. Ratna Shugden is yellow and rides a palomino horse. Pema Shugden is red and rides a turquoise dragon. Karma Shugden is dark red and rides a wrathful Garuda bird. These forms also symbolize Dorje Shugden's attainment of pacifying, increasing, controlling and wrathful actions and his main form as Duldzin symbolizes the supreme attainment – enlightenment itself.

Since Dorje Shugden is the manifestation of the five Buddha families, there is no doubt that he is the same enlightened nature as Buddha Vajradhara.

5. Dorje Shugden is the same nature as Manjushri, Je Tsongkhapa, Mahakala and Kalarupa

Dorje Shugden is the same nature as Je Tsongkhapa – they are the same person performing different functions. Many Dorje Shugden sadhanas state that Dorje Shugden is the embodiment of the “Guru, Yidam, and Protector”, where “Guru” refers specifically to Lama Tsongkhapa. When we practice the sadhana of Dorje Shugden, we are indirectly practising the Guru yoga of Je Tsongkhapa. Gelugpa practitioners who have a sincere trust in Dorje Shugden will have no difficulty in generating unshakeable faith in Je Tsongkhapa and his teachings.

Both Je Tsongkhapa (‘peaceful Manjushri’) and Dorje Shugden (‘wrathful Manjushri’) are manifestations of the Wisdom Buddha Manjushri, as are the Dharma Protectors four-faced Mahakala and Kalarupa. Therefore, they are all the same enlightened nature.

6. Dorje Shugden’s mandala Deities are the same nature as the body mandala Deities of Lama Losang Tubwang Dorjechang

The Deities of Dorje Shugden’s mandala are the same nature as the Deities of the body mandala of Lama Losang Tubwang Dorjechang, who is in essence Je Tsongkhapa.

Lama Losang Tubwang Dorjechang is the principal object of refuge in the blessed Gelug practice of Offering to the Spiritual Guide (Tib: Lama Chöpa), which comes from Manjushri’s Emanation Scripture. In this practice we visualize within his body the thirty-two Deities of Guhyasamaja. These thirty-two Deities manifest as the thirty-two Deities of Dorje Shugden's mandala, indicating that Dorje Shugden is the same nature as Je Tsongkhapa and Guhyasamaja and thus a fully enlightened being.

Of the Deities of the five lineages of Dorje Shugden explained above, the principal Deity is Duldzin Dorje Shugden, who is the manifestation of the aggregate of consciousness of Lama Losang Tubwang Dorjechang. The remaining four lineages are manifestations of Lama Losang Tubwang Dorjechang’s remaining four aggregates. Je Tsongkhapa himself therefore manifests as an enlightened Protector and retinue to protect his Ganden tradition.

7. The practice of Dorje Shugden was taught by Je Tsongkhapa in Tushita Pure Land

Dorje Shugden arose as the principal Protector of Je Tsongkhapa's doctrine over 300 years ago, at the time of the Fifth Dalai Lama, who composed the first verse of praise to him. However, the current system of empowerment and worship is more recent and comes from a great Lama called Tagpo Kelsang Khedrub Rinpoche. Lama Tagpo went to Tushita Pure Land where he met Je Tsongkhapa and requested a teaching. In response, Je Tsongkhapa lifted up the cloth covering the front of the golden throne on which he was sitting, and the five lineages of Dorje Shugden emerged. Dorje Shugden then transmitted the practice to Lama Tagpo, just as Maitreya had transmitted five major philosophical treatises to Asanga in Tushita Pure Land in earlier times.

Lama Tagpo later transmitted these instructions to Pabongkhapa Dechen Nyingpo, who passed them on to Trijang Dorjechang Losang Yeshe -- spiritual father and son. From Trijang Rinpoche, they passed to our present day Gelugpa Teachers.

8. Dorje Shugden has been relied upon by the highest Lamas, who themselves have been recognized as enlightened

Well-regarded Gelugpa practitioners of Dorje Shugden include the 5th Dalai Lama, Kelsang Thubten Jigme Gyatso 1743-1811 (a tutor to the 9th Dalai Lama), Losang Thubten Wangchuk Jigme Gyatso 1775 – 1813 (head of the Gelugpa in Mongolia), Ngulchu Dharmabadra, the Indian master Shakya Shri Bhadra, the 11th Dalai Lama 1838 - 1856 (who installed Dorje Shugden as the Protector of the Gelugpa tradition), Gyara Tulku Rinpoche, Tomo Geshe Rinpoche (regarded by the 13th Dalai Lama as an emanation of Je Tsongkhapa), Serkong Rinpoche (regarded by the 13th Dalai Lama as Vajradhara),Tagpo Kelsang Khedrub Rinpoche, Pabongkha Rinpoche, Trijang Rinpoche, Ling Rinpoche, Khangsar Rinpoche, Tathag Rinpoche (in charge of the Tibetan Government after the death of the 13th Dalai Lama), Zong Rinpoche, Lobsang Tamdin, Ribur Rinpoche, Khen Rinpoche Losang Tharchin, Lati Rinpoche, Geshe Rabten, Geshe Ngawang Dhargyey, Khensur Rinpoche, Khechog Rinpoche, Dagyab Rinpoche, Gelek Rinpoche, Lama Yeshe, Geshe Kelsang Gyatso, Yongyal Rinpoche, the 14th Dalai Lama (until he was in his forties), Dagom Rinpoche, Gonsar Rinpoche, Gangchen Rinpoche and others.

These Lamas themselves have all been recognized as realized, holy beings, with many thousands of Tantric disciples who revered them as living Buddhas.

The later Lamas were all direct or indirect disciples of the great Pabongkha Rinpoche and Trijang Rinpoche. The 14th Dalai Lama says that Pabongkha Rinpoche and Trijang Rinpoche were “wrong” to worship Dorje Shugden, but they have been recognized as emanations of Heruka and Amitabha respectively, and were the principal upholders of Je Tsongkhapa’s Gelug doctrine in their time; so how can they be wrong?

9. Dorje Shugden performs the twenty-seven deeds of a Buddha

The highly realized Master, Tagpo Kelsang Khedrub Rinpoche, composed a verse of praise:

With deep faith I prostrate to you, Vajradhara Dorje Shugden.
Although you have already attained the Buddha ground
And engage in the twenty-seven deeds of a Buddha,
You appear in various forms to help the Buddhadharma and sentient beings.

These twenty-seven deeds, explained in the Perfection of Wisdom Sutras, range from showing living beings the way to enter the spiritual path to liberation up to guiding them to the final attainment of Buddhahood. Since Dorje Shugden performs all these twenty-seven deeds, it is clear that he is a Buddha.

Some people say that Dorje Shugden has harmed practitioners who have strayed from the Ganden tradition, but there are no examples of this forthcoming, whereas there are many examples of how Dorje Shugden has protected living beings. For example, Dorje Shugden was responsible for the Dalai Lama being able to safely travel from Tibet to India in 1959.

Even today, there are many Buddhist practitioners with their own stories to tell of how they have been protected by this Dharma Protector. Dorje Shugden's name means 'Vajra Possessing Strength', indicating that he has great power and strength to spread Buddhadharma and to help people in these degenerate times.

10. Relying upon Dorje Shugden leads to supramundane results

The difference between a Dharma Protector and a worldly protector is that the former is an enlightened being whereas the latter is not. Worldly protectors have no ability to flourish the Buddhadharma nor to protect Dharma realizations in a practitioner's mind. As a Dharma Protector, Dorje Shugden’s principal function is to protect our Dharma practice, not to help our mundane affairs.

Dorje Shugden always helps, guides, and protects faithful practitioners by granting blessings, increasing their wisdom, fulfilling their virtuous wishes, and bestowing success on all their virtuous activities. Dorje Shugden does not help only Gelugpas; because he is a Buddha, he helps all living beings.

Dorje Shugden has removed obstacles and created the conditions for the extraordinary growth of Je Tsongkhapa's teachings, and most importantly realizations of those teachings, in this current age. Je Tsongkhapa's doctrine is now spreading to countries throughout the world. For example, any spiritual success enjoyed by NKT and FPMT practitioners is due to the blessings of this Buddha. (Lama Yeshe, the founder of the FPMT, relied sincerely on Dorje Shugden throughout his life.)

Those who rely upon Dorje Shugden know that their spiritual realizations come from his blessings. However, as with a relationship with any holy being, this is something that can only be experienced by someone who relies on him with strong faith over a long period of time, steadily building their connection with him.

Gyara Tulku Rinpoche from Drepung Loseling Monastery wrote a prayer of gratitude, whose sentiments are shared by Dorje Shugden practitioners worldwide:

First you gave me a highly qualified Spiritual Guide
Under whom I studied and practised Dharma.
When through following misleading advice I came close to entering wrong paths,
You immediately hooked me back into the correct path.

O Duldzin, King of the Dharma, I thank you for your kindness.
Your body is the synthesis of all Sangha Jewels,
Your speech is the synthesis of all Dharma Jewels,
And your mind is the synthesis of all Buddha Jewels.

Exiled from Exile

If you are interested in the subject of the Dalai Lama banning the practice of Dorje Shugden, you may find the following scholarly research by Dr Ursula Bernis, who was around all the main protagonists in the 1990s, very helpful. Here is an extract. The whole study can be found on the Dorje Shugden Devotees Website and also elsewhere on the worldwide web.

Exiled from Exile
© by Ursula Bernis, 1996 - 1999

PREFACE
While gathering material for a book on seminal Buddhist masters of this century I became aware in 1996 that because most belonged to the Gelugpa tradition of Tibetan Buddhism and relied on the religious protector Dorje Shugden, they were suddenly at the center of a raging controversy. Told by the Dalai Lama to renounce ties with that venerable tradition they were put into a position of either breaking their vows or facing ostracism from the community. These greatest of masters who included one of the two tutors of the Dalai Lama had been central to the transmission of Buddhism as it traveled from Tibet to India and the rest of the world after 1959. They ensured the integrity of a living wisdom tradition that had been passed on from one adept to another for millennia. I was shocked to hear the ugly allegations against such venerated and highly respected Lamas. I personally knew many of them, had studied with them, and had had a chance to observe them in close proximity over many years. Like most everyone else, I found their gentle kindness, open-mindedness, and inclusive teachings exemplary.

Since every accusation against them contradicted facts, reason, and my own experience, I felt compelled to get to the bottom of the controversy that had generated such extreme views. It was impossible to continue my project without finding an explanation of how such a dramatic shift from the most revered masters to "devil worshipers" could have occurred and, moreover, how it could so completely possess the Tibetan cultural psyche in such a short time.

In the process of my work on this book I found that open debate about the subject was impossible in the exile community and that the conflict was driven by an emotional zeal for the Dalai Lama beyond all rational considerations, suggesting an identity crisis of unexpected proportions. The conditions of exile, the loss of country, home, family and the threat to the established religious world view certainly contributed to the Tibetans' exaggerated hold onto the one institution left to them, that of Dalai Lamas. However, there seemed something else at work that extended far beyond the Tibetan community to affect Western Tibet supporters as well. They exhibited similarly irrational responses to the conflict. No matter what approach one brought to the subject, all attempts at rational debate became immediately polarized and turned into a series of outlandish accusations none of which held up under scrutiny.

The Cult of Dorje Shugden or the Cult of the Dalai Lama?

The Dalai Lama’s big lie

“In an interview with NEWSWEEK earlier this month, the Dalai Lama expressed his worries about the Dorje Shugden. "That cult is actually destroying the freedom of religious thought," he said.”

- Newsweek April 1997

“The problem with Dolgyal practice is that it presents the spirit Dolgyal (Shugden) as a Dharma protector and what’s more tends to promote the spirit as more important than the Buddha himself. If this trend goes unchecked, and innocent people become seduced by cult-like practices of this kind.”

- The Dalai Lama’s Advice Concerning Dolgyal (Shugden), June 2008

This shows that in ten years, nothing has changed. The Dalai Lama is consistently using this derogatory term in relation to Dorje Shugden practice and practitioners, throwing mud that he hopes will stick so that Buddhists who have faith in him will also share this view. He uses the term 'cult' to dismiss the practice and humiliate those who practise it, but -- as with most of the Dalai Lama's pronouncements – few of his fervent followers have checked to see if there is truth in what he is saying.

What is a cult?

Let's examine objectively the claim that Dorje Shugden practice is a cult.

Firstly, a definition from the Chambers Dictionary:

Cult: a an unorthodox or false religion; b the people adhering to such a system.

For the practice of Dorje Shugden to be a cult, it would have to be unorthodox and/or a false religion.

The practice of Dorje Shugden and the pure Gelugpa tradition is not unorthodox.

• It is estimated that before the Dalai Lama began forcing Tibetans to give up the practice of this Deity 30 years ago, two thirds of Tibetan Buddhists were sincere Gelugpas who practiced Je Tsongkhapa’s tradition without mixing it with other traditions and relied upon Dorje Shugden as the main Dharma Protector of this tradition. Shugden practice was never regarded as heretical before the Dalai Lama began criticising it. It was a mainstream practice.

• The Dalai Lama himself practised it until he was in his forties and his eminent Teacher Trijang Rinpoche -- the greatest Gelug Master of the twentieth century, who was the Throne Holder of Je Tsongkhapa's tradition -- also practised it and promoted it widely until his death. Most Gelug Lamas relied upon Dorje Shugden.

• Before the Dalai Lama's ban, Shugden practice was relied upon as the main Dharma Protector of the Gelug tradition. If the practice of Dorje Shugden is cult-like, it follows that the Gelug tradition he has protected for the last 400 years must be a cult.

The practice of Dorje Shugden and the pure Gelugpa tradition is not a false religion.

• This authentic spiritual practice was transmitted and practiced by great Gelug Spiritual Guides such as Tagpo Kelsang Khedrub Rinpoche, Phabongkha Rinpoche, Trijang Rinpoche, Song Rinpoche, Geshe Rabten, Geshe Ngawang Dargye, Domo Geshe Rinpoche, Lama Yeshe and Geshe Kelsang Gyatso, to name but a few -- not to mention many Sakya Masters such as Morchen Dorjechang Kunga Lhundrup. The integrity of these Masters is beyond reproach -- one has only to check their life stories to see their qualifications and their teachings to see that they taught the genuine Dharma of Buddha Shakyamuni. These great Masters are therefore completely trustworthy.

• Dorje Shugden is an incarnation of the Wisdom Buddha Manjushri because he comes from a long line of enlightened Masters starting with Manjushri himself. The proofs by Trijang Dorjechang are irrefutable and are given here.

• The spiritual benefits of relying upon Dorje Shugden are well known by those who sincerely pray to him with compassion. In his praise to Dorje Shugden, the 14th Dalai Lama says:

Especially pacify all harm to us, the yogis and entourages,

That arises because of previous karma and immediate conditions,

And spontaneously accomplish, just as we wish,

All good things, both spiritual and temporal!

These are precisely the results of practising this Dharma: all obstacles are pacified and all good conditions for quick spiritual progress are gathered through this Dharma Protector's blessings.

Why is the Dalai Lama getting away with this big lie?

In summary, there is no valid reason whatsoever for the Dalai Lama to keep using the word 'cult' in relation to Dorje Shugden practice. Dorje Shugden practice was in the mainstream of the Gelugpa tradition before the Dalai Lama's ban. It is neither heretical nor extreme, as can be seen by the way in which people rely upon this Buddha and the prayers they make to him.

How the Dalai Lama can get away with making such statements without valid reasons is astounding. No other leader's words would be accepted just because of who he is.

(And, even if some people agree with his view, it is still entirely wrong for the Dalai Lama to impose his view on those who do not agree through political and secular means, backed up by the Tibetan Government in Exile.)

The cult of the Dalai Lama

Buddha himself advised those who wanted to follow him not just to accept his words but to check them carefully for the truth. Buddha's words of wisdom have benefited this world a great deal and are worthy of veneration and trust. However, the Dalai Lama's non-Buddhist words on the issue of Dorje Shugden have caused nothing but disharmony, division and suffering to the Buddhist community and are therefore not to be trusted.

Perhaps it is more appropriate to talk about the cult of the Dalai Lama, who is not the head of any spiritual tradition but who expects people to follow his spiritual diktats blindly, without checking the truth of what he is saying.

It is characteristic of a cult to unquestioningly follow a charismatic leader and to have no freedom as to what to practice. The Dalai Lama's ban gives people no freedom to follow the completely orthodox Buddhist practice of the Gelugpa tradition, symbolized by its Protector Dorje Shugden. He alone dictates what is Buddhist and what is not; and others -- assuming that he is a genuine religious authority rather than a self-appointed one -- blindly believe what he says despite hundreds of years of evidence to the contrary.

Posted courtesy of Lineage Holder.

Part Five: Disputing Pico Iyer's version of events regarding the Dalai Lama and Dorje Shugden

Fifth and final part of setting the record straight on Pico Iyer's book, Open Road, The Global Journey of the Fourteenth Dalai Lama.

On the false view of non-sectarianism

p 121

In effect, he seemed to be bringing out into the world two sometimes unrelated treasures, each of them explosive, one was Tibet and it’s particular culture, often hard to translate into other tongues, and the other was his brand of Buddhism. To mass general audiences, he always stressed “on crazy wisdom,” as you could call it, because philosophy seemed a way to cut through all the divisions to some universal human core. (“Sectarianism is poison,” he writes in an unusual violent statement in his second autobiography.) When he spoke of Nalanda Buddhism, “in honor of ancient Buddhism University in India from which his tradition’s great philosophers had emerged, he was essentially suggesting that reason and universality could offer places where Gelug practitioner and Kagyu, eastern Tibetan and central, American and Chinese could come together.

“His brand of Buddhism” is a very interesting phrase because that's what it is. What the Dalai Lama is promoting is his very own version of Buddhism, a sort of amalgamation of the traditional Tibetan Buddhist schools of Nyingma, Kagyu, Sakya and Gelugpa. He has referred to it a couple of times now, most recently in Nottingham in May 2008.

What is 'Nalanda Buddhism'? In this context, it is quite simply the Dalai Lama's break with tradition. He advertises it as tradition by using the name of a famous monastic university in India and quoting the names of great Masters such as Nagarjuna, but the truth is that the Dalai Lama is now his own tradition. He wasn't the Head of any school of Tibetan Buddhism so he created his own tradition. He calls it 'rigme' or “non-denominational”. It seems that to arrive at this tradition you pick which bits of Tibetan Buddhism you like (principally Dzogchen teachings) and graft on a bit of philosophy. You also throw out any unique quality of each existing Tibetan Buddhist tradition (such as the traditionally chosen Karmapa or the Buddhist Deity Dorje Shugden), and that is when the problems start.

Divide and rule is the method of this tradition, producing a non-denominational mish-mash of the Dalai Lama's making, masquerading as mainstream Buddhism through the power of his celebrity.

The Dalai Lama has a very strange idea of non-sectarianism. He says “sectarianism is poison” but his idea of sectarianism is practising one spiritual tradition purely. Therefore, to be non-sectarian, one has to receive teachings from all Buddhist schools and practise each one. In an interview in Nottingham in May 2008 he said:

“My approach is promotion of non-sectarian. I myself receive teaching from all different Tibetan Buddhist sect”

If each tradition of Tibetan Buddhism has a complete path to enlightenment, why do we need to receive teachings from all of them? Surely it is fine to practise one while maintaining respect and good relationships with the others? This is true non-sectarianism.

What the Dalai Lama calls non-sectarianism is mixing traditions. What the Dalai Lama calls the “Nalanda Tradition” is his attempt to merge all the schools of Tibetan Buddhism together under his leadership. Therefore, for “Nalanda Tradition” read “tradition of Buddhism created by the Dalai Lama by merging the present traditions of Tibetan Buddhism under a false premise of non-sectarianism that allows the Dalai Lama to do as he pleases.”

Pico Iyer says:

....he was essentially suggesting that reason and universality could offer places where Gelug practitioner and Kagyu, eastern Tibetan and central, American and Chinese could come together.

No, he was essentially suggesting that there could be a tradition of Buddhism that the Dalai Lama has created and is the supreme leader of, and that encompasses all Buddhists. This is what the Dalai Lama has worked for: supreme religious and political power. He's a politician in the robes of a monk, causing confusion by that very dichotomy; posing as a religious authority when he is not the head of any school of Buddhism, speaking words like 'religious freedom' and 'harmony' while he destroys both.

For Buddhist practitioners to come together is very simple. We don’t all need just one tradition of Buddhism that everyone can subscribe to – we simply need to be left alone with the religious freedom to practise our individual traditions as our Gurus have taught us, while respecting without discrimination the differences and uniqueness of the different sects of Buddhism.

We also need a certain Dalai Lama to stop sowing words of disharmony in the Buddhist community and creating schisms where they ought not to be.

Click here for Part One, Part Two, Part Three and Part Four.

Posted courtesy of Lineage Holder.

Part Four: Disputing Pico Iyer's version of events regarding the Dalai Lama and Dorje Shugden

Part Four of setting the record straight on Pico Iyer's book, Open Road, The Global Journey of the Fourteenth Dalai Lama.

Religious Harmony?

Page 138.....
On and on the passionate tirade went, like nothing so much as a prosecuting lawyer’s final summation. Some people began to look at their watches. Always he was working for harmony between the schools for Tibetan Buddhism the Dalai Lama said. Yet a Shugden teacher had said that if a Gelug practitioner follows a Nyimgma teaching, he will be killed by the Shugden deity. What did this have to do with the clear philosophy laid out by Lord Buddha? And if you looked at the Nalanda teaching, the great work of the Indian philosophers Shantideva and Nagarjuna, which he was explicating now, what did that have to do with propitiating deities?

The Dalai Lama is lying again. In what way is he working for harmony between the schools of Tibetan Buddhism when he has split the Kagyu tradition because of his interfering in the traditional choice of Karmarpa and split the Gelugpa tradition over the Dorje Shugden issue? It seems that whenever the Dalai Lama takes an interest in something, it is disharmony, not harmony, that follows.

He created disharmony between Nyingmas and Gelugpas within the Tibetan diaspora, and between the NKT and other Buddhist groups in the West, by demonizing Dorje Shugden practitioners and dismissing them as a cult. The story of monks being expelled from their monasteries and the segregation wall at Ganden is now well documented.

Now even the FPMT, a supposedly Western Buddhist organization that should know better, has banned Dorje Shugden practitioners from receiving teachings from Lama Zopa. This is blatant discrimination and a horrible mix of religion and politics. How can this new “Restriction”, as they call it, possibly lead to harmony between schools of Buddhism?

It is completely superstitious to say that if a Gelugpa practitioner follows a Nyingma teaching that Dorje Shugden will harm them! He's not some jealous guardian but a Buddha who helps all living beings. How can a Buddha harm others? The present problem in Tibetan society with Dorje Shugden has been created by the Dalai Lama who believed the infamous Yellow Book written by Zemey Rinpoche. This book -- written 50 years ago by just one Dorje Shugden practitioner and denounced by many others -- was simply a collection of superstitious Tibetan folk tales; but the supposedly rational Dalai Lama believed these and began systematically destroying Dorje Shugden practice. If he had not, there would be no problems of disharmony.

The Dalai Lama seems to believe whatever he reads, whether it's the early pronouncements of the 5th Dalai Lama that Dorje Shugden is a harmful spirit (the 5th Dalai Lama later changed his mind) or the contents of the Yellow Book. It's a great shame that he doesn't believe his ownSpiritual Guide's book, Music Delighting the Ocean of Protectors, in which Trijang Rinpoche gives clear, logical reasons why Dorje Shugden is a Buddha. If he believed this book, there would be no problems!

Finally, on the note of the Buddhist philosophers, what does the great work of Shantideva and Nagarjuna have to do with propitiating spirits like Nechung, which the Dalai Lama does whenever he needs guidance on a political decision?

The fifth and final part of this book review coming soon.

Click here for Part One, Part Two, and Part Three.

Posted courtesy of Lineageholder.

Demonstrations against the Dalai Lama in Nantes, France

Partying for Freedom in Nantes : A first hand account of three days of demonstrations against the Dalai Lama's ban of Dorje Shugden

I've just got back from a tiring but incredibly rewarding three days in Nantes. We were demonstrating outside the Zenith Metropole concert hall where the Dalai Lama was giving talks. I heard that they only allow two demonstrations per year at this venue, so we were fortunate.

The demonstrations began on the morning of the first day with a march at La Baulle, a local beach resort. 400 demonstrators took part and we were cheered and clapped by many locals and holiday makers who had taken advantage of a French national holiday to have a long weekend. We marched and chanted along the beachfront for an hour before boarding our coaches and heading off to the main demonstration site.

The weather was bright and sunny to match the mood of the 700 demonstrators, who were from Mexico, Spain, Germany, Italy, Switzerland, India, France, Holland, Ireland, UK and the USA. I'm constantly inspired by the dedication and determination shown by WSS demonstrators who travel long distances because they care so much about the future of Je Tsongkhapa's tradition and are totally determined to stop the Dalai Lama from destroying it.

We were delighted to be joined by a group of Tibetan Shugden practitioners, including Geshes and monks who had been expelled from their monasteries when Dorje Shugden practice was first banned in 1996. Along with many placards, the Tibetan flag flew over our enclosure once again.

Over the course of the three days, many brochures were given out and the situation explained to an often incredulous public. They had come to see an iconic man of peace, but when some heard they were actually attending the talks of a hypocritical and divisive religious dictator, they left.

The demonstrations get better and better and we are able to chant for longer. On the first day, cries of 'Dalai-Lama, menteur!' (Dalai Lama, liar!) and 'Dalai-Lama donne la liberté religieuse' (Dalai Lama, give religious freedom) were accompanied by the sound of clapping and water bottles being bashed together as impromptu percussion instruments that gave a light and joyful air to the proceedings – surely no one would think that we were angry as we all looked to be having such a good time? It was one big rave for religious freedom!

On the second day, drums and bongos appeared, giving a definite Latin feel to our chanted requests. Many demonstrators were dancing to the infectious rhythms and looked a lot happier than anyone who was attending the Dalai Lama's teachings ;-) Our chants went on for well over an hour at a time and at no time did anyone look tired or bored as we were jointly energised by our dedication to our cause and the party atmosphere that crackled through the crowd like high voltage electricity.

Unfortunately we didn't get close to the Dalai Lama as we had in Oxford, but each day as he arrived and departed from the venue he was greeted with 700 people simultaneously bellowing 'menteur!....manteur!', rolling like thunder across the arena.

However, on the final departure on Day Three, circumstances led to a golden opportunity. Access to the venue was obtained by crossing a footbridge over a main road, and each day the Gendarmes would close it off prior to the DL's departure, not allowing anyone to cross it, presumably to prevent someone from dropping something onto his car as it sped underneath. On that final day, many Shugden supporters arrived back late from the cafe on the other side of the road and were prevented from crossing the bridge. They lined the road on one side and the rest of us lined the road on the other. When the DL left, instead of driving him away from us as they had the day before, his motorcade came straight between the two lines of Shugdenites! He was greeted with exuberant roars of 'menteur!' - from both sides of the road this time! He can have been in no doubt after his three days in front of an adoring French public what we, who know of his dishonesty, thought of him.

Well done everyone; see you in Basel!

Posted courtesy of Lineage Holder.

Segregation Wall Built in Ganden Monastery

WATCH THE NEW VIDEO about the Ganden monastery wall.

See The Segregation Wall at Ganden Monastery by the Western Shugden Society for more information.

Apartheid at Ganden Monastery due to the Dalai Lama's ban of Dorje Shugden

This new wall at Ganden monastery in Southern India was built in March of this year. It has no gate, no entryway along its entire length. It is designed only to separate, to divide monk from monk. It stands nine feet tall.

At first the wall was planned to be just five feet tall like all the other walls on the property. But many monks complained. They argued that the Shugden practitioners could still be seen from the windows of the higher floors of adjacent buildings. They should not be able to be seen—none of them. No-one wanted even to breathe the same air as them. So higher the wall became—reaching nine feet—an ugly reminder of religious apartheid spreading through Tibetan society due to the Dalai Lama's actions.

Read more of The Segregation Wall at Ganden Monastery

More politics behind the Dalai Lama's ban

(Taken from a thought-provoking comment submitted earlier):

The "politics behind the ban" is mainly the succession of the Dalai Lama. The Dalai Lama is removing from the Tibetan world anyone he suspects who might step in once he is absent. The Dalai Lama, family and friends fear from the Chinese and this fear grows as the Dalai Lama gets older. The Dalai Lama knows that any "outsider", such as a Chinese, would need support from inside the Tibetan community to step in his succession.

The usual suspect to step in when he dies is of course the Panchen Lama, a Gelug monk, living with the Chinese, who most likely is not following the Dalai Lama's ban. So the Dalai Lama has been applying a test to the Tibetans: the ban. Anyone not showing clearly (such as signing) that they neither rely upon Dorje Shugden nor support any Dorje Shugden practitioner can be identified and then treated as suspect, considered as Chinese agent, spirit worshiper, sectarian, removed from Tibetan world and ignored.

By tagging the Gelug school's lineage holders as spirit worshipers and by removing their followers from the Tibetan world, clearly shows that the Dalai Lama decided to destroy the Gelug school in the Tibetan world.

This is also the reason for the Dalai Lama to emphasize a "non-sectarian" or "ecumenical" approach, which is just a way to save his place in other traditions, once nothing is left from the Gelug tradition. This is also why a "Ri-me movement" is good for him. However, his "non-sectarian" emphasis and support to the "Rime movement" is just his now traditional "middle-way" approach, which in this case actually means half way from his goal of becoming the head of all Tibetan Buddhist schools (if anything is left by then).

The above are conclusions reached from facts and after reading what the Dalai Lama has said and when over the years. All this information is available in the news and so forth. If you investigate you can reach your own conclusions.

I hope the Dalai Lama, his family and friends can stop harming others and resolve his succession soon.

Frequently asked questions about Dorje Shugden and the Dalai Lama, Part Three

Q: What prevents anyone from practising it anyway in his/her privacy?
A: In theory there is nothing to stop people practising 'in secret', but as part of his campaign to remove the practice from Tibetan society, each person either has been forced to swear an oath to Palden Lhamo (another powerful Dharma protector) or be ostracised from Tibetan society and be denied travel, food, family relationships and basic human conditions. In effect the Dalai Lama is forcing Tibetans to make a vow to break their previous commitment to their Spiritual Guides to practise Dorje Shugden, or to suffer ostracism if they refuse. The oath is as follows:

I swear on the name of the Dalai Lama and glorious Maxor Gyalmo (Protectress Palden Lhamo) to never venerate and worship Dorje Shugden and to never have any relation on material and other levels with those who worship Dorje Shugden.

The Dalai Lama is seeking to publicly denounce the practice of Dorje Shugden with a view to removing the practice and its adherents from Buddhism; and to oppose this requires public action such as demonstrations. He has already banned the practice in the Tibetan Community in India and moves are afoot to try to force Tibetans living in the West to sign a similar oath to abandon the practice. For example, The Dalai Lama’s sister Pema was recently in Paris starting the forced signature campaign of Tibetans in France, Tibetans in Australia told the demonstrators that they had already signed the oath, and the forced signature campaign is being arranged for Madison, US, next month (July 2008).

The discrimination against Dorje Shugden is already affecting Buddhist traditions in the West. For example, the Foundation for the Preservation of the Mahayana Tradition, which was founded by Lama Yeshe (a very devout Dorje Shugden practitioner, now perhaps turning in his grave), no longer allows any officer, Teacher or Administrator of the organization to be a Shugden practitioner. Also, one of the pre-requisites for requesting ordination in the FPMT is not to be a Shugden practitioner. The irrational ban is spreading like poison through the bloodstream of all Tibetan Buddhist institutions loyal to the Dalai Lama, even Western ones. The aim is the complete eradication of Dorje Shugden practice and the authentic Gelugpa lineage.

The Dalai Lama travels throughout the world talking about tolerance, religious harmony and the need for dialogue with one’s enemies. He speaks sweet words taken from his Teachers, but at the same time he is seeking to humiliate and destroy the reputation of Dorje Shugden practitioners throughout the world such that they will no longer be regarded as Buddhists but as sectarian spirit worshippers. He is destroying the very lineage he is teaching from!

A lot of people think that religion and religious figures are hypocritical. Sadly, the Dalai Lama is busy proving them right. If the Dalai Lama cared anything for Buddhism and its reputation he would not act in such a hypocritical way because in the long term it will destroy the reputation of a religion that many people are increasingly turning to for solving their problems. For the sake of power and influence he is showing a callous disregard for the spiritual lives of others.

Q:What do protesters hope to achieve by going public, and by all accounts, sow, what appears gratuitous discord, amongst the Tibetan community? And apparently undermine the moral and representative authority of the Dalai Lama at a very, very crucial time for him and Tibetans. To the public at large it has all the appearance of a rather self-centred opportunity for these practitioners to embarrass the Dalai Lama, and to gain maximum leverage for their cause, whatever the merits of it may be.

A: What the Western Shugden Society hopes to achieve is dialogue with the Dalai Lama so that the destruction of a pure lineage of Buddhism can be averted. Our wish is for the pure spiritual practice of Je Tsongkhapa's tradition to remain for many aeons for the benefit of all living beings. We want to persuade the Dalai Lama to reconsider, give religious freedom to Dorje Shugden practitioners in his own community and to stop slandering the practice and practitioners throughout the world.

In short, we want him to stop causing disharmony and gratuitous discord in the Buddhist community by lying about the practice, and for him to give religious freedom. When something as precious as the Buddhist teachings is threatened, something has to be done, which is why the Western Shugden Society is organizing demonstrations against the Dalai Lama. As soon as he agrees to listen, the demonstrations will stop.

Some people have said “why are Westerners protesting when it's only a problem for Tibetans in India? You're free to practice, the Dalai Lama isn't stopping you” Firstly, it's not just Westerners who are protesting. If you look at the videos and pictures of the protest at Colgate University in New York State, for example, you will see many Tibetans, and many more will be at future demonstrations. Secondly, this is a problem for ALL Shugden practitioners worldwide and is increasingly coming to affect Western practitioners in terms of unchecked slander against Dorje Shugden practitioners. Just as a forest fire may begin in one part of the forest but will eventually spread and destroy everything if it is unchecked, the Dalai Lama is trying to stop all of us from practising Dorje Shugden by using his charisma and good reputation, first in his own community but later worldwide. We must oppose this.

Those of us who are in the New Kadampa Tradition have already suffered from ten years of the Dalai Lama labelling us as a 'cult', even mainstream news magazines like Newsweek in April 1997 repeated the misinformation spread by the Dalai Lama: "Nobody would pray to Buddha for better business, but they go to Shugden for such favours - and this is where it has become like spirit worship," the Dalai Lama told NEWSWEEK. "This is a great pity-a tragedy."

There are now hundreds of stories throughout the world of people strongly deterred by Tibetan Buddhist groups from coming to or returning to NKT Centers because they are cultists and evil spirit worshippers, and all other sorts of hurtful nonsense. NKT publicity is torn down or defaced, teachers are heckled during their teachings, NKT people have been shouted and spat at in the street, some other Tibetan practitioners wear protective ribbons and make mudras (hand gestures) upon encountering any Kadampas, there is a lot of negative talk about us on the internet, and faith is destroyed.

Yet what has the NKT done wrong except for trying to keep the Gelugpa tradition intact and give Dharma teachings unmixed with politics? What have they done wrong except to stand up to the Dalai Lama for their own and others' spiritual lives? And it is clear that the source of this bias, disinformation and hostility is none other than the Dalai Lama himself. Tibetan Buddhists who are following the Dalai Lama's view are practising sectarian discrimination against the NKT in particular and against Dorje Shugden practitioners in general, just as their teacher is.

For example, on the popular E-sangha Buddhist discussion forum it is not permissible to post about Shugden practice or the NKT except to criticise. We are all 'banned' from this supposedly Buddhist forum, just as the Dalai Lama would like to ostracise all Shugden practitioners from Buddhism. The Dalai Lama has created all these problems through his sectarianism. This kind of discrimination is not Buddhist and is against the Bodhisattva vows. Therefore, it's incorrect to say that Western Shugden practitioners are unaffected by the Dalai Lama's slander of our tradition.

It is not our wish to sow discord amongst the Tibetan community but to heal it by allowing everyone to practice freely. The Dalai Lama is the one sowing discord with his campaign against Dorje Shugden. He is driving a wedge between practitioners and their families and denying basic human conditions unless you renounce the practice. The Dalai Lama is abusing human rights and breaking Indian Law by engaging in Deity discrimination. His actions are clearly uncompassionate and unlawful.

In February 2008, 900 monks were expelled from their monasteries for bravely refusing to give up their practice.
As Geshe Sopa said recently when he travelled from America to join the demonstration in Oxford, what the Dalai Lama is doing is worse than what the Chinese did – the Chinese destroyed the monasteries but they could not divide the monks. The Dalai Lama has succeeded in creating a schism in the monastic community by enforcing a ban that has stirred up disharmony and bitterness.

The protest against the Dalai Lama is not self-centered but is an attempt to draw media attention to this problem. The Western Shugden Society has no choice because the Dalai Lama refuses to discuss this issue even though many attempts have been made to have a meaningful dialogue with him. The WSS is trying to prevent the destruction of Je Tsongkhapa's tradition and to re-establish the rights of Tibetan practitioners of this Deity who are being oppressed, to allow them to carry out their practice without political interference. Is that really so much to ask?

Frequently asked questions about Dorje Shugden and the Dalai Lama, Part Two

Q: What are the politics behind the ban by the Dalai Lama and what may have prompted him to issue such a ban?
In 1961 the Dalai Lama tried to become the supreme head of Tibetan Buddhism by merging all the schools of Buddhism into one (a position never held by any previous Dalai Lama). This move was opposed by many. From the Western Shugden Society booklet: “The Tibetan Situation Today, Surprising Hidden News”:

As soon as you arrived to India as a refugee you made a plan to transform the four traditions of Tibetan Buddhism—Nyingma, Sakya, Kagyu and Gelug—into one single tradition called Rigme (Non Lineage) tradition. This was your method to destroy the pure lineages of the Nyingma, Sakya, Kagyu and Gelug and make you alone the head of all of them by establishing a new tradition. In this way you now have complete power and control of everything at a spiritual, political and material level.

At that time, the Tso Kha Chusum (“Thirteen Groups of Tibetans”) were against your plan and because of this for many years the Tibetan community lost their harmony and peace. Finally, the leader of the Tso Kha Chusum, Gungthang Tsultrim, was murdered by a shotgun. Tibetan people believe that Gungthang Tsultrim was killed by people working for you. Later, some other important members of the Tso Kha Chusum suddenly died, and people believed your organizations created the conditions for their death.

At that time he had so much opposition that he had to abandon his ambition, but it seems he did not give it up. For example, he later meddled with the internal spiritual affairs of the Kagyus, going against their tradition and choosing his own Karmapa, which has led to a well-documented schism, conflict and opposition to him amongst those who follow the Sharmapa and want to preserve the autonomy of the Kagyu lineage. The most likely reason for his issuing a ban on the Protector of Tsongkhapa’s tradition is to weaken the Gelugpas, thus bringing them under his power as well.

There is no doubt that he is trying to destroy the autonomy of the four different schools of Tibetan Buddhism. The only school he has not directly meddled with is the Sakyas, probably as there are too few of them to oppose him.

He is getting away with this by appealing to a liberal West, calling his approach “ecumenical” or “inclusive” whereas those who want to keep to their own tradition are “sectarian” or “exclusive”. The reality is that he is dispensing with centuries of authentic time-honored tradition and starting his own tradition so that he can be the head of it, stomping over people’s freedom of worship to do so

In other words, it is likely that he is banning Dorje Shugden out of a political motivation to increase his power and influence. This could be the only justification for saying that his own Teachers (who were universally beloved in Tibetan society just 30 years ago) were wrong and banning the practice. How sad!

The reasons he gives to convince people to support him are that relying upon Dorje Shugden amounts to spirit worship. This then leads to many paradoxes (explained in detail on this website and elsewhere); not least of which is that, if it were true, his own Teachers would be non-Buddhists for taking refuge in a spirit! It would invalidate the whole Gelugpa lineage and what could be said, then, for his own Buddhist education? However, the greatness of the deeds and teachings of these Lamas attests to their state of realization, which would not be possible if they were non-Buddhists relying on a spirit. The only conclusion we can come to is that the Dalai Lama is definitely wrong!

Trijang Rinpoche also gives many valid reasons why Dorje Shugden is a Buddha which can be read here. In summary, Dorje Shugden is a Buddha because he is the incarnation of Tulku Dragpa Gyaltsen who himself is from a long line of enlightened Masters including Manjushri. Since all these incarnations practised pure moral discipline for centuries, how would it be possible for Dragpa Gyaltsen to be reborn as a spirit? This would contradict the law of karma and imply that ethical conduct can lead to lower rebirth. Either that, or it would mean that an enlightened being could degenerate from the state of enlightenment and become a hungry ghost! All of these are the absurd consequences of holding Dorje Shugden to be a spirit.

The Dalai Lama has also repeatedly claimed that Dorje Shugden harms his health and the cause of Tibetan independence. He seems to be playing this down more recently because, again, it is ludicrous. If Dorje Shugden is harming his health, how is he a healthy-looking 72-year old? Also, one of the benefits of Buddhist refuge is that one is not harmed by demons or other evil influences. If the Dalai Lama is being harmed, he must be a non-Buddhist. Furthermore he abandoned the cause of Tibetan independence a long time ago, so how can Dorje Shugden harm it more than the Dalai Lama has by completely letting it go?

Check here to see if any of the Dalai Lama’s other reasons are valid.

Frequently asked questions about Dorje Shugden and the Dalai Lama

Someone wrote in with some searching questions and has already received some good replies in the comments section from Tibetans and Westerners (see article below, Dalai Lama Demonstration Down Under). I thought I would include some longer replies here, courtesy of Lineageholder, in the hope that these will clarify things for other readers who are interested in this important issue of religious freedom.

Q: What exactly is the Dorje Shugden practise and what does it involve?
A. Dorje Shugden is an emanation of the wisdom of all Buddhas appearing as a Dharma Protector to protect and increase the Dharma realizations within our minds.

The practice of relying on Dharma Protectors was taught by Buddha Shakyamuni and practised by Indian and Tibetan Buddhists. There are many Dharma protectors such as Mahakala, Kalarupa, Palden Lhamo and Dorje Shugden. In order to protect the Dharma realizations in one's mind, Dharma Protectors must necessarily be emanations of Buddhas and Bodhisattvas and are therefore part of the Three Jewels of Buddhist refuge, specifically the Sangha Jewel.

Although Dorje Shugden helps everyone because he is a Buddha, his main job is to protect the Gelug tradition of Je Tsongkhapa (1357-1419), and especially the Ganden oral lineage instructions. The practice of Dorje Shugden involves making offerings and requests with faith to Dorje Shugden -- who is seen as one with Je Tsongkhapa and the Wisdom Buddha Manjushri -- to protect the teachings of Je Tsongkhapa's tradition, to pacify all obstacles to its growth throughout the world and to bestow favourable conditions for the Buddhadharma to flourish both in our minds and in the world in general.

You can read more about this subject here. If you would like to read the prayers to Dorje Shugden that are recited every day by faithful practitioners, you can read them here.

Q: What benefits do practitioners derive from practising it?
A: In the introduction to the practice of relying upon the Dharma protector in the Heart Jewel sadhana published by Tharpa Publications it says:

“This sadhana includes two practices revealed by the Wisdom Buddha Manjushri. The first is a special Guru yoga in which we visualize our Spiritual Guide as Je Tsongkhapa, who himself is a manifestation of Manjushri. By relying upon this practice, we can purify negativity, accumulate merit, and receive blessings. In this way, we will naturally accomplish all the realizations of the stages of the path of Sutra and Tantra, and in particular we will attain a very special Dharma wisdom.

The second practice is a method for relying upon the Dharma Protector Dorje Shugden. Through this, we can overcome obstacles to our practice and create favourable conditions so that we can nurture and increase our Dharma realizations. If we rely upon the Dharma Protector Dorje Shugden sincerely, our faith in Je Tsongkhapa will naturally increase and we will easily gain experience of the pure Buddhadharma transmitted directly to Je Tsongkhapa by the Wisdom Buddha Manjushri.

If we practise these regularly and sincerely, we will reap a rich harvest of pure Dharma realizations, and eventually come to experience the supreme joy of full enlightenment.”

You can read more about the benefits of relying upon Dorje Shugden here. Here are a couple of extracts:

"Dorje Shugden always helps, guides, and protects pure and faithful practitioners by granting blessings, increasing their wisdom, fulfilling their wishes, and bestowing success on all their virtuous activities."

"If we rely sincerely upon Dorje Shugden, he will arrange the conditions that are most conducive for our Dharma practice but these will not necessarily be the ones that we ourself would have chosen! Dorje Shugden will bless our minds to help us transform difficult situations into the spiritual path, and he will open the wisdom eyes of his faithful followers, enabling them always to make the right decisions."

Q: Where did it originate, and what is its significance today for practitioners?
Dorje Shugden is an emanation of the Wisdom Buddha Manjushri who arose as a Dharma Protector to fulfil a promise he had made in a previous life when as Duldzin Dragpa Gyaltsän, one of the principal disciples of Je Tsongkhapa, he promised to become a protector of Je Tsongkhapa's tradition. This is explained by the Dalai Lama's teacher and Gelugpa lineage holder, Kyabje Trijang Rinpoche, in his text called “Music Delighting the Ocean of Protectors” which can be downloaded here.

Ngatrul Dragpa Gyaltsen (1619-54), a revered teacher who lived at the same time as the fifth Dalai Lama, predicted that he would arise as Dorje Shugden. He was the last incarnation in a long line of enlightened Indian and Tibetan Buddhist Masters which includes Manjushri, Mahasiddha Biwawa, Sakya Pandita, Butön Rinchen Drub, Duldzin Dragpa Gyaltsän, Panchen Sönam Dragpa, and many others. See biographies of these previous incarnations of Dorje Shugden.

For its significance for today's practitioners, see the answer to the next question.

Q. How does it fit in with Buddhist teachings and practises and implementing those into daily life?
A: The practice of Dorje Shugden supports and enhances our practice of Sutra and Tantra in daily life. By making requests to Dorje Shugden and relying upon him sincerely -- just as the great enlightened Masters of the Gelugpa tradition have done for centuries -- we will be cared for so that we can accomplish our final goal of full enlightenment as swiftly as possible.

Buddhas can and will appear as anything that will benefit living beings, including as Spiritual Guides and in a protecting aspect as a Dharma Protector. In this spiritually degenerate time it is very difficult for spiritual practitioners to make progress on the paths to liberation and enlightenment on their own; there are many obstacles and we have little merit or good karma. We need help to remove obstacles and to manifest good conditions for our practice and this is the unique function of a Dharma Protector. The Dharma Protector is seen as an aspect of our Spiritual Guide to help us to accomplish pacifying, increasing, controlling and wrathful actions that are necessary for making spiritual progress.

There are many different Dharma Protectors that we can rely upon, but it is said that at this time Dorje Shugden is the protector who is most able to help us. We have a special karmic connection with this Deity, which means that we can receive swift and powerful help by relying upon him as opposed to other protectors. Check here for more information about Dorje Shugden.
I would just like to give some relevant quotes to help at this point:

There is no difference in the compassion, wisdom, or power of the various Dharma Protectors, but because of the karma of sentient beings, one particular Dharma Protector will have a greater opportunity to help Dharma practitioners at any one particular time.

Among all the Dharma Protectors, four-faced Mahakala, Kalarupa, and Dorje Shugden in particular have the same nature because they are all emanations of Manjushri.

However, the beings of this present time have a stronger karmic link with Dorje Shugden than with the other Dharma Protectors. It was for this reason that Morchen Dorjechang Kunga Lhundrup, a very highly realized Master of the Sakya tradition, told his disciples, "Now is the time to rely upon Dorje Shugden." He said this on many occasions to encourage his disciples to develop faith in the practice of Dorje Shugden.

Posted courtesy of Lineageholder.